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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08201	Abrahams faith: that is, The olde religion VVherein is taught, that the religion now publikely taught and defended by order in the Church of England, is the onely true Catholicke, auncient, and vnchangeable faith of Gods elect. And the pretensed religion of the Sea of Rome is a false, bastard, new, vpstart, hereticall and variable superstitious deuise of man. Published by Iosias Nicholls, an humble seruant and minister of the gospell in the Church.	Nichols, Josias, 1555?-1639.	1602 (1602)	STC 18538; ESTC S113254	207,023	348

it were one sheepfold wherof Christ alone is sheapheard And therefore the Church of the fathers before the law the Church of the Iewes vnder the law and of the gentiles vnder the gospell are not three Churches but one in one felowship with God by one Sauiour Iesus Christ as it is written a Ephes 1 1● That in the dispensation of the fulnes of times he might gather in one all things both which are in heauen and which are in earth euen in Christ Then must it needs follow that distance and difference of time place nation or language doth not disanul this vnitie so long as it may be said a Act. 15.9 God put no difference between them and vs after that by faith he had purified their hearts By vniuersalitie we vnderstand that the Church is not tied vnto any one place person nation or language citie or countrie but as Saint Peter saith b Act. 10.31 In euerie nation hee that feareth God and worketh righteousnesse is accepted with him How be it in the dispensation of times there is some difference for it pleased God for the wickednesse of the nations for a time to place his holy oracles couenantes in that one nation of the Iewes vntill these last daies when Christ came and tooke away the partition wall and opened the kingdome of heauen for all people to enter in and to bee made one church with the Iewes Yet although the sinnes of the gentils did shut them out for a season God so disposed it that the time of the fathers and Moses the prophets do witnesse that now in the end of the worlde they should bee admitted into the same fellowship and no nation barred from being of the Church of God The last point in the nature of the church is the chiefest without which they cannot be the church for it is Christ c 1. Pet. 3.18 that bringeth vs to God And as S. Paul saith d Ephe. 2.18 we both that is Iews gentils haue an entrance to the father by one spirit Therefore this is the true proper and onely being nature of the church That e Gal. 3.26 we are all the sonnes of God by faith in Iesus Christ haue f 1. Ioh. 1.3 fellowship one with an other in the fellowship which we haue with the father and with his sonne Iesus Christ Now this faith and fellowship doth appeare to the world by our profession that is commonly seene and discerned in all constituted churches by these two marks Gods word and sacraments And this thou mayest directly learne in the story of Abraham first for the nature of the church where God preached the gospell to him there he describeth what it should be First the vniuersalitie when he saith all nations or families of the earth secondly the vnitie whē he propoundeth thē vnited in one seed in one the same happines And lastly seeing that this seed is Christ and this happines is the blessed estate wee haue in the fellowship with God in whose presence as the g Psal 16. ●● psalme saith is the fulnes of ioy It must needs follow that God herein taught Abraham that this should be the nature of his church To bee in his fauour by fath in Iesus Christ This verie thing in all these three respectes was further shewed him h Gen. 17. in the change of his name addition of circumcision as is plainely expounded by S. Paul in the fourth to the Romanes Then as touching the marks Abraham professed the true and liuing God faith in Iesus Christ which is testified i Gen. 18. 12. 15. by teaching his familie the way of the Lord that is the word of God sacraments by his altar circumcision sacrifices so was Abrahams house knowen to be the visible church of God as it is written k Gen. 20.22 1 Cor. 14.25 God is with thee in all that thou doest And verily such is the church of England which hauing bin taught of God as Abraham was doth also beleeue concerning the Church of God in the verie same maner For we say that l Apolog. part We beleeue that there is one Church of God and that the same is not shut vp as in times past among the Iewes into some one corner or kingdome but that it is catholike and vniuersall dispersed through out the whole world So that there is now no nation which may truely complaine that they be shut out and may not bee one of the church people of God and that this Church is the kingdome the bodie and the spouse of Christ and that Christ alone is the prince of this kingdome and that Christ alone is the head of this bodie and that Christ alone is the bridegroome of this spouse And againe a Artic. 19. of the church The visible church of Christ is a congregation of faithfull men in the which the pure worde of God is preached and the sacraments bee duely ministred according to Christes ordinance c. Which our beliefe if you marke it nothing differeth from that of Abrahams time and is further confirmed by Moses Moses tought Israel this vnitie and fellowship of faith in one Church when hee gaue them b 1. Cor. 10.1.2 all one spirituall Manna and made them all drinke of the spirituall rocke which followed them which rocke was Christ and he taught them that there should be an vniuersalitie namely that the gentils should bee of the church as well as they together with them where he saith c Deut. 32.43 Sing ye gentils with his people Which the d Rom. 15.10 Apostle doth interprete to meane the calling ingrafting of all nations into the same fellowship of the Church The markes are cleare in his time For they had the preaching of e Deut. 4. vers 6. Gods word and nothing els and the administration of such sacraments as God did ordaine for that time as the f Exod. 12. passeouer and other sacrifices therefore Moses taught constituted no other church then is before described But the Prophets open this matter more fully in many places but I wil onely recite that where God saith concerning Christ g Esai 49.6 It is a small thing that thou shouldest be my seruant to raise vp the tribes of Iacob to restore the desolations of Israel I wil also giue thee for a light that thou mayest be my saluation vnto the ende of the world Where is plaine to be seene the vniuersalitie of the Church in that all nations are restored in and by Christ as well as the Iewes the vnitie and felowship with God is plaine in that one Christ saueth Iewes and gentils Wherefore in anohter place it is said h Zachar. 13.1 In that day there shal be a fountaine opened to the house of Dauid and to the inhabitants of Hierusalem for sinne and for vncleanesse i Cap. 14.8

when he could point out his verie person saying i Ioh. 1.36 Behold the lambe of God Howbeit that grace of reuelation which was in the Apostles excelled all the rest for the verie a 1. Pet. 1.12 Ephe. 3.10 Angels admire the manifolde wisedom of God as it is now taught in the church of God by their doctrin and therefore in comparison of the clere manifestation of the gospel now in these last times to the more obscure reuelation of the former ages it is called b Colos 1.26 Eph. 1.8 a mistery had since the worlde began and from al ages but now is made manifest to his saints and this most abundantly in all wisedome and vnderstanding And this was of such power that neither the malicious gainesaying and tumultuous resisting of the Iewes nor the furious outragious persecutions of the gentils for 300. yeares nor the subtill vndermining of wilie hereticks nor the smoking darkenes of Antechrist could stand before the wisedome of the spirit but that the idols of the heathen and the foolish rudimentes of the world were scattered before the preaching of the faith and religion of Christ as the smoke or clouds are driuen before the wind And when all the c Dan. 3.35.44 1. Pet. 2.6 monarkes of the world were broken became like the chaffe of the sommer flowers whom the winds carieth away this Iesus Christ as a stone cut without hands although he were refused of the builders is not onely become the heade of the corner but also filleth the whole earth and groweth to a kingdome that neuer shall haue end so long as Sun Moone endureth And as this religion so the ceremonies and maner of gouernment ordeyned by Christ are to remaine vntill the end of the world for so saith Christ when hee gaue cōmission for d Math. 28.19.20 the preaching baptizing teaching of all his cōmandements Loe I am with you alway vnto the end of the world the Apostle affirmeth that the Lordes supper is to e 1. Cor. 11.26 shewe the Lordes death till hee come f Eph. 4.12.13 and his ministers are to gather together the saintes till we all meete in the vnitie of faith and he must g 1. Cor. 15.24.25 raigne till all his enemies bee put vnder his feete and in the ende deliuer vp his kingdome to his father and then God shall bee all in all 5 All which things if the Atheistes of our time and such as bee of no religion or of the popish and hereticall superstition could see and consider they would come home to vs and cast themselues downe before Christ and say God is with you of a truth But this continuance of one vnchangeable truth in religion by the administration of Gods iudgements manifestation of the spirit being found with vs in this realme of England as hereafter in this treatise doth euidently appeare shal be a witnesse against all such in the day of iudgement when they should remember that they in their liues time willingly wold not know nor obey the truth but had pleasure in vnrighteousnesse I pray God open our eyes that while the light is among vs we may beleeue it loue it and walke in it as the children of light to the glorie of God and our owne comfort euerlasting saluation in Iesus Christ our Lord. Amen CAP. III. Heere is more largely shewed the vnitie of faith in all ages that the religion openly professed at this present in England is the same ancient onely Catholike faith of Abraham Moses the prophets which Christ and his Apostles preached and taught Where 1. is declared that Abraham receiued it of God both for the Iewes also for all other nations 2. The particulers are compared in 15. seuerall articles of the most waightie points of doctrine HAuing entred thus far that the Christian reader may as in a glasse in some reasonable sort behold in his conscience that from the beginning of the world there hath beene but one religion in which a man could euer be saued one law of faith one law of loue taught and allowed by God in his Church catholike and vniuersall for all places times to remaine vnchangeable vnto the worlds end Now will I through the mercifull assistance of the same my gracious God more largely and particularly shew the verie same thinges and that the same is the religion which in this our time is now by publike authoritie professed preached taught defended in this realme of England by and vnder the most happie raigne golden dayes and peaceable gouernment of the Lordes annointed and blessed handmaid and seruant our dread soueraigne deare nurse-mother faithfull and elect Ladie and Queene Elizabeth for whose heauenly ioy Christian honour long and prosperous life in wealth and godlinesse all true hearted Christians and faithfull subiectes continually and instantly do pray Here thou shalt see God willing what God taught Abraham what Moyses sent of God taught Israel what the prophetes inspired of God taught in Iudah what Christ his Apostles taught the primitiue Church and that all these differ not in the doctrine of faith and loue but being all one and the same way of saluation the same true and vndeceiuable religion the same euerlasting God and Sauiour And thou shalt plainely and clearely see that the verie same and none other hath our most louing God of his free and kind mercie now aboue fortie yeares together taught vs English men and his heauenly wisedome in our streetes and high places and assemblies by his faithfull ministers hath called vs thereunto So that we to the stirring vp of our thankfull hearts to praise our good God may say with the Psalmist a Psal 147.20 He hath not dealt so with euerie nation neither haue they knowne his iudgements And in this treatise concerning the first of the three times of the world which was of the fathers before the lawe or any part of Gods worde was written I make speciall choise of Abraham for two causes First because that in the historie of the fathers before his time which containeth some 2083. yeares the holy Ghost is verie briefe and therefore not so full and plaine in diuers pointes as after in the story of Abraham Howbeit thou shalt find in the same the doctrine of one God the trinitie promise of Christ and saluation to come by faith in him Baptisme of the arke sacrifices for the latter sacrament seales of the couenant and of dueties diuers examples in Abell Sheth Enoch Noe and great punishments for the contrarie so that the substance is one and the same though that it be after more largely and particularly taught in the storie of Abraham But because my purpose is to shew that the particular partes of the doctrine of our religion bee most auncient and catholike I finde it more fitte to take the patterne from Abraham in whose storie I may gather these thinges more plainely and also

in the first kind we vnderstand to be meats times the maner order of many things both ciuil and seruing to Gods worship that they are al left free so that in al these things God and his word hath giuen free liberty not inthralled his Church but onely requireth an orderly comely vse directed to his glorie And in the second sort is the duetie to parents to husbands to wiues to children and such like that no man vnder the colour of religion cast away such dueties Therefore I will onely speake of these two which being well marked I hope the wise and carefull reader will see what is the true duetie of religion in all And first looke vpon a Gen. 12. 15 20 21. 25. Abraham he was a prophet yet had he his first and second wife and by vertue of Gods promise when he said So shal thy seed be he was made strong euen in his old daies to beget many children and it was not an vncleane thing vnto him though hee were a prophet so to bee maried In Moses and his priesthood you see that he being a prophet b 1. Cron. 23.14 begat children and the priests and Leuits had their wiues So in the prophets it is found that they were not restrained from this benefite for it is expressed that c 1. Sam. 8.1 Ezec. 24.15.16 2. King 4.1 Samuel and Ezechiel had wiues and the children of the prophetes And where Ieremie is forbidden it is expressed not to bee in regard he was a prophet but onely because of the d Hier. 16.2.3.5.8 troubles of his time for which cause he is also forbidden the house of mourning of feasting because that he might teach the people by such speeches as by a figure in his example there great calamitie which hung ouer their heades And in the new testament we know that the a Math. 8.14 Apostles had wiues before their calling and it is no where expressed that they were forbidden to keepe them afterwardes but rather the contrarie as where Paul saith b 1. Cor. 9.5 Haue we not power ta leade about a wife being a sister as well as the rest of the Apostles and as the brethren of the Lord and Caephas As touching the ministers of the congregations they were so farre from barring them from wiues that they doe expressely prescribe c 1. Tim. 3. Tit. 1.6 what they should bee and how their children should bee gouerned pronouncing the forbidding of mariage to bee d 1. Tim. 4.1.2 doctrine of deuils and that e Heb. 13.4 mariage is honourable among all men Therefore in this point is the practise of England sound and catholike and our profession the ancient and vnchangeable truth For wee say f Artic. 32. of the mariage of priestes Apol cap. 8. diuis 1. Bishoppes priestes and deacons are not commaunded by Gods lawe eyther to vow the estate of single life or to abstaine from mariage therefore it is lawfull also for them as for all other Christian men to marrie at their owne discretion as they shall iudge the same to serue better to godlinesse As touching the Magistrate you see in Abraham how hee kept onely the gouernment of his owne house and how lowly and humbly he caried himselfe in g Gen. 12. 20. Egipt and Gerar where there were kings of the countrie And Melchisedeck though he were priest of the most high God vsurped not authoritie ouer other kinges but being a figure of Christ hee blessed Abraham for a speciall misterie as is expressed and taught in the Epistle to the Hebrewes h Heb. 7. shadowing the royall priesthood of Christ aboue the priesthood of Aaron Therefore in this time religion abridged not any duetie but rather fulfilled them Moses when hee describeth the order of a king ouer Israel hee sheweth that God would make a king ouer them Where hee vseth i Deut. 17.14.15 these wordes in the person of all the people I will set a king ouer mee And againe vnto them Thou shalt make him king ouer thee There me and thee containe all estates and orders ecclesiasticall and ciuill And so was Ioshuah the first Captaine k Ioshuah 1.18 cap. 3. the commaunder of all neither is there any sillable exempting any one estate more then other When this came in practise in the time of the prophetes were not the priestes and Samuel subiect to Saul l 1. Sam. 19. 22. Nathan and other seers vnto Dauid and all other prophets with the priestes subiect to Solomon Iehoshaphat Ezechiah Ioshiah c. Did not they commaunde and order the building and repairing of the temple place and displace high priestes call the people to the pure worship of God and commaund the priests in the holy administrations And they themselues were subiect to none m 1. Cron. 23. 24 25. 26. c. 2 Cron. 2. 3 4. c. 28. 29. 30. c. but to Gods worde that by his bookes and worde they should bee ruled and guided and by no man o Deut. 17.18.19 Iosh 1.8 2. Cron. 34. or mans worde or commandement whatsoeuer So our Sauiour Christ commaundeth to giue f Math. 22.21 Caesar his due and to God his due and though hee were Lord of all yet because his kingdome was not of this world h Cap. 27. g Math. 17.25 he payed tribute and meekely yeelded himselfe when he was wrongfully iudged And the spirit of truth which hee gaue his Apostles did guide them in the same steppes that for themselues it is not found they vsurped any ciuill authoritie by colour of religion but commanded euerie soule i Rom. 13.1 1 Pet. 2.13.14 to be subiect to the higher power and namely to the king as to the superior and to the gouernors vnder him Therefore also the practise of our Church in this behalfe is verie godly and beseeming the religigion of God and that we herein professe is a most auncient and catholike veritie For wee say k Artic. 37. The Queenes Maiestie hath the chiefe power in this realme of England and other her dominions vnto whom the chife gouernment of all estates of this realme whether they bee ecclesiasticall or not in all causes doth appertaine and is not nor ought not to be subiect to any forraine iurisdiction So then we may boldly conclude that as touching this holy comfort of mariage and duetie to the magistrate our Church followeth the right euerlasting and vnchangeable truth The fifteenth Article of the hope which is in the true religion 15 Iesus Christ will come againe with glorie and then all the dead shall rise againe in their bodies And hee shall iudge the quicke and the dead and will crowne all beleeuers with euerlasting righteousnesse saluation and life with God for euer THis Article sheweth the last work of Christ in his kingly office namely of his returne againe vnto

the title of Christ hanging on the crosse was written in Hebrew Greeke and Latine Where you may see three strange thinges to bee done of these holy fathers first to celebrate that in an vnknowne tongue which containeth great instruction to the faithfull people as if it were meete in their eies that the meate which was good and appointed for them ought to bee kept out of their sight Secondly that this order must be learned of Pontius Pilate who put Christ to death a verie good an Apostle for an Apostaticall Church Thirdly this is expressely repugnant to holy scripture which saith c 1. Cor. 14.26.28 Let all things be done to edification and that hee which speaketh in a strange tongue should keepe silence in the Church In the foureteenth Article they bee also contradictorie to the truth And first touching matrimony they haue three degrees of contradiction d Concil trid sess 8. canon 9. First absolutely forbidding all preestes and ecclesiasticall persons to marie e Canon 11. Secondly they forbidde mariage certaine times in the yeare as in Lent c. And f Canon 3. thirdly take vpon thē to dispence with the order of God g Cap. 18. in Leuiticus touching the degrees of kindred prohibited also to adde and ordaine moe degrees to be prohibited which God hath not forbidden And whosoeuer doth maintain the Christian libertie herein they pronounce him Anathema accursed Forgetting what h Act. 10.15 Reuelat. 3.7 God said to Peter That God hath purified pollute thou not and that Christ the head of his Church hath the keye of Dauid that openeth and no man shutteth c. Wherefore seeing that Christ hath made i Heb. 13.4 Tit. 1.15 mariage honourable for all men and that by his ordinance To the cleane all things are cleane doe they not herein bewray their apostatical presumption to challenge authoritie more then euer Peter durst euen aboue Christ when they make mariage dishonourable in certayne times and persons and dispence by giuing libertie where Christ forbiddeth and making restraint where hee giueth libertie Now in the authoritie of the magistrate how vnlike the Pope is vnto Peter euerie man seeth For cleane contrarie to all religion and honestie hee taketh vppon him not onely to bee vniuersall Bishoppe aboue all Bishoppes but also vniuersall ministeriall head in earth aboue all power and potentates kinges and Emperours that is aboue all that is called k Psal 82.1 The Pope aboue all called God God Therefore we need not vse many wordes in this place seeing the Pope vsurpeth that which Christ himselfe neuer did in his owne person neyther gaue to any other after him For he meekely submitted himselfe to the ciuill power saying directly a Ioh. 18.36 Mark 10.43 My kingdome is not of this world and forbidding others he saith It shall not be so among you In the fifteenth Article the disagreement by addition that where the true religion by holie scripture haue this hope of the bodies rising at the last day The sea of Rome teach another arising namely of the soule out of Limbus Patrum out of purgatorie and out of Hell before that great day of iudgement come As first that b Test Rhem. annot Luc. 16.22.26 Dorbel distinct 2 sent 4. In miss quotid pro defund offert Christ descended into Hell deliuered the fathers some out of Limbus some out of purgatorie which had lien there till that time And that in hell a man may suffer part of his temporall penance which being ended hee is free from thence and therefore they pray in their Masse Domine Iesu c. O Lord Iesu Christ deliuer the soules departed c. Which dreaming additament of hope concerning the dead bewrayeth it selfe to disagree from the Christian religion in as much as God doth teach men that after death the faithfull doe onely rest till the last day First in the olde testament thus c Esa 57.2 Dan 12.13 He shall enter into peace they shall rest in their beds Thou shalt rest and stand vp in thy lot at the end of the daies And in the new Testament d Reuelat. 14.13 Blessed are the dead which hereafter die in the Lord euen so saith the spirit for they rest from their labours If they rest and that till they stand vp then no translation out of Limbus Purgatorie or Hell And if they rest then no penance in hell or purgatorie for the faithfull Therefore I may conclude in this place that the popish superstition hath verie little or no affinitie with the true ancient and catholike religion but it hath verie many great intollerable disagreements from the same CAP. II. Of the disagreement that popish superstition now taught in Rome hath with the religion which Saint Paul taught the Romans and with the doctrine Saint Peter taught the Iewes IT will also appeare how new the superstition of poperie is if we find they keep not the doctrine of the blessed Apostles and founders of Christs Church Saint Paule and Saint Peter vpon which two they father all their authoritie and doings and call them founders and protectors and patrons of the church of Rome If then they be fallē from the faith which these two holy Apostles taught by the spirit of truth they must needs be accounted vpstarts of an apostatical new borne generation Marke therefore good Reader and consider Saint Paul taught the Romanes that it was an hethenish wickednes a Rom. 1.23 to turne the glorie of the incorruptible God into the similitude of a corruptible man The sea of Rome that now is cleane contrarie to that doctrine doth make images to represent the Trinitie and to represent God the father by the likenesse of an olde corruptible man The doctrine which Saint Peter taught the Iews saith that b Act. 2.23 Christ was deliuered by the determinate counsel and foreknowledge of God to bee crucified and slaine by the handes of wicked men The sea of Rome that now is doth say that God did onely foresee but not determine or ordaine any thing which he commandeth not and it is certaine he commanded not the Iewes to crucifie Christ therefore in these two points they agree not with Paul Peters doctrine S. Paul taught the ancient Romanes that a Rom. 8.7 The wisedome of the flesh that is to say the knowledge and will of man as it is infected by original corruption before we be regenerate is enmitie against God and that it is not subiect to the law of God neither in deed can bee And the doctrine of Peter to the Iewes is that wee b 1. Pet. 1.22.23 cap. 2. 1. 2. 2. Cor. 3.5 are borne againe as new borne babes shewing that without the spirit of God we haue not one good thought But these new Romistes say that mans will onely stirred vp by the grace of God can prepare it selfe to the grace of iustification and doeth workes of congruitie pleasing God and

in this bastardly kingdome of Abaddon in many families like swarmes of locustes filling the Chistian world he verie honestlie affirmeth a lib. 7. cap. 1. Nouus varius viuendi modus that they are not of the gospellike and apostolike life but a newe and variable maner of liuing And hee cuts off 400. yeeres auouching that Paulus Antonius Hilarion Basilius Hieronymus and manie others in those primatiue ages had nothing like the popish monkes and friers They were free and tyed to no certaine rule of life Vestimentum honc stum after the ceremonies that now Monkes obserue their garmentes were comely as to euerie man was fit they had no bande of vowes and were free to goe anie wheather and might leaue that order of life if at any time they repented and if saith he this kinde of Monkes might haue remayned vnuiolated by the lawes of men we should haue had at all times verie holie Monkes and these were giuen to prayers fastinges watching and studie of learning they liued hardly and excercising themselues with their handes gaue an example of well liuing to their posteritie But after growing into manie families and euerie of them prescribing a rule of life it came to passe that the Christian people which embraced one law and one religion was deuided into diuers sectes and kindes of religion and this came to passe as he saith because the monasticall lawes being humane did not continue long vncorrupted b Cap. 2. First out of Benedick which was an hundred threescore and sixe yeres after Anthonie the Monkes of the order called Claniacensis in Burgandie came vp Anno domini 916. Secondlie the order called vallis vmbrensis in Apenninum Anno 1060. and the Montolinetensis Anno 1407. Cistercienses Anno 1098. Then c Cap. 3. he telleth of rising of the Hieronymians Canonick regulars Augustinians Catusians Carmelites c. Cap. 4. After he speaketh of two new fountaines of friers Dominicke and Frauncis one begetting the preaching and the other begging minorites Friers whose first appearing was in the time of Innocent the third about Anno 1215. but what swarmes following there came out of these he doth signifie saying that the common people being astonied suspected that godlines was not so much beloued of manie as ease and idlenes But of these religons I need not to speake much seeing the papist themselues doo frankely acknowledge that they are new we can out of them shew how they rent the vnseamed coat of Christs holy religion into so many peeces cullers and changes of religion that it would require a great volume to handle their story seueral descriptions rules habits dissentions rising fallings Yet let vs learne a lib. 8. cap. 1. The yere of Iubilie and pardons of him the yeere of Iubilie wherin the pope giueth his indulgencies ful remission of sins both from paine guilt vnto those that visit the holy places of the Apostles at Rome he teacheth that Boniface the 8. Anno 1300. did first of al set forth the Iubily to be euery 100. yere but fiftie yere after pope Clemēt the 6. established the Iubily to be celebrated euery 50. yere seeing the age of a man would scarse attain to the Iubily of an 100. yeres and lastly Sixtus the 4. brought the Iubilie to be euery 25. yeres and this was Anno 1475. and thus then the vse of pardon which they cal indulgencies began to be of great fame Howbeit he would haue vs think that their originall came from Gregory but being not certain by any good antiquitie he maketh Iohn B. of Rochester in a worke against Luther to speake for him on this maner Parauenture it moueth many not to turst so much to these indulgēces because their vse in the church seemeth somewhat new and very lately found out among Christians to whom I answere It is not certaine of whom they first began to be giuen but there was some vse of them as they say among the Romains in ancient times which may be vnderstood by the stations and he after saith Truely no catholike doubteth whether there be purgatorie Purgatory not among the ancient fathers of which notwithstanding among the auncient fathers there was none or verie rare mention and also the Grecians beleeue it not to this day For as long as there was no care of purgatorie no man sought for indulgencies for of it dependeth all the estimation of pardons if you take away purgatorie to what vse serue indulgencies therefore pardons or indulgencies beganne after men trembled a little while at the tormentes of purgatorie So much the Bishop Quae tu forte cum tanti sint momenti vt magis certa ex ore Dei expectabas Now here saith Polydor to his reader these things by which things thou peraduenture seeing they are of so great waight didst looke for as things more certaine out of the mouth of God Here wee may see that these papistes when they speake truth as their conscience beareth them witnesse they can tell vs that purgatorie is but a new inuention and hath no certaine originall and that these indulgencies and Iubilies and their after birth are new borne bables neuer comming out of the mouth of God Which as the same Polydor further saith being as greene corne grew by little and little after Gregorie but very many sometimes gather no small haruest thereof as especially Boniface the 9. in whose times such pardons like other merchandise euery day were sold all abroad So farre Polydor in whose writinges thou mayest reade a great many more of popish deuotions to bee new deuised toyes some taken from the Iewes and some from the heathen idolaters wherein they forsake the auncient religion taught by the holie wrytings of GOD and followe late vpstarte superstition of mans deuising Now let vs go to another Platina as zealous for poperie as who in his time was most liuing in Rome in office vnder Pope Pius the second about Anno 1460. in the verie earnest deuotion he hath to poperie a In his booke De vitis pontificum sheweth vs most of the foresaid inuentions to haue risen since the time of Pelagius the secōd who liued about Anno 600. in the time of Mauritius the Emperour out of whom some few thinges I wil obserue ouer and aboue the former And first this Platina reckoneth vp many things in the masse deuised by Gregorie the first In vita Gregorij Pope next after Pelagius And that he made the large supplications called the Letanies and the stations of Rome and namely them of Saint Peter the day of the natiuitie of our Lord the daies of the kinges the first sunday of the passion of the ascension of Pentecost of the natiuitie of the Apostle the day of Saint Andrew the day of the chaire of Saint Peter when they say the great Letanies c. yea he saith he made so many workes that one cannot reckon them And if