miserable to keepe in their bosomes the testimonies of their owne condemnation as the Jewes did who kept the bookes of MOSES and of the Prophets which beare testimonie of Christ Ioh. 5. yet they beleeued not in Christ they kept them indeede to our great profite but to their own just condemnation because they neither beleeued the promises of the worde neither were terrified with the threatnings of that same booke which they kept I pray God we may be better keepers of holy writings then the reprobate Jewes were In this controuersie to defend vnwritten traditions the bookes of ancient fathers are sifted and raked and infinite paines are taken to holde vp this maine and yet dayly decaying pillar of their kingdome It is not my purpose neither to defend nor to excuse euery thing that fathers haue written Onely I say in good conscience that great injurie is done to some of them by the Papistes namely to the most ancient father IRENEVS B. of Lions Hee striueth against VALENTINVS an Heretique and conuicteth him by tradition of the Churches which were thought in his time to be Apostolicke but the heades that he proueth by tradition are the principall articles of our faith That there is one God maker of heauen and earth and that Christ was borne of a virgin and suffered under Pontius Pslate and rose againe and was receiued into the brightnesse of glory and that hee shall come againe to saue such as are to be saued and to judge such as are to be judged c And such sort of traditions as are altogether agreable to holy Scriptures we contrauert not vpon Secondly IRENEVS had a conflict with Heretiques who regarded not scripture but saide they were ambiguous and doubtsome had no authority that tradition was more ancient then scripture and therefore necessitie compelled IRENEVS to fight against him with his owne weapons as PAVL did against the Athenians with testimonies of Poets Acts 17. Iren. lib. 3. cap. 2. cap. 3. Yet was it not IRENEVS purpose to prooue any thing repugnant to scripture The traditions which they reade of in other fathers if any be bound to keepe them it is they themselues who leane vnto them as a necessarie supplement of the want that is in scripture but they themselues will not be bound to the obseruation of them all but haue let many of them goe out of vse such as praying betweene Easter and Whitsonday not vpon their knees but standing on their feete to put them in remembrance of Christes resurrection such like three dippings in water whereof wee spake in the heade of antiquitie And after Baptisme the taste of a temper of milke and honie to signifie their spirituall infancie and many other traditions they haue suffcred to euanish and go out of vse so that we are the lesse bound to them To drawe vnto an ende of this treatise It may be demanded Was not tradition at some time in honourable regard in the house of God and how it commeth to passe that now in the last age of the world we wil bring al traditions vnto the balance of the written word counting light all these traditions that are not agreable to the Scriptures For answere vnto this question we shall distinguish the worlde into three ages and speake of the force of tradition in euery age Godwilling In the first age of the world from ADAM to the flood of NOE tradition had the greater place because the Worde ' of God was not as yet written but God spake by Oracles to ADAM and that which the Lorde spake to him hee deliuered it by faithfull tradition to his postēritie Nowe in this first age it cannot be denied but tradition had great place and to the ende the faith of the posteritie should not leane vpon the naked report of their fathers as vpon an vncertaine ground it pleasedGod to bestow vpō these fathers of the first age two great priuiledges First they were indued with the spirite of prophecie for ADAM prophecied of secret things that were done when hee was sleeping Gen. 2 ver 23 And HENOCH the seuinth from ADAM prophecied in the first age of the world of things that are to be done in the last age of the world Epist. Iud ver 14. 15. And LAMECH prophecied of his sonne NOAH Gen. 5. Beside this God bestowed vpon these fathers long life so that ADAM liued vntill he deliuered the Oracle of God spoken vnto him to HENOCH and HENOCH liued till he deliuered the same to LAMECH and LAMECH to NOE so that NOE needed not to bee in doubte whether the reporte of his fathers concerning the Oracle spoken to ADAM was true or not because it was conueied to him by the handes of faithfull witnesses of vnsuspect credite yea holie Prophets deliuered the holie Oracle of GOD to NOE and holie Prophct of GOD also as they were In the second age of the world it pleased God to register his blessed will in write in the dayes of MOSES and then tradition was nothing else but a page and handmaide to the written worde of God For true it is that God commanded fathers to tell their posteritie the wonderful works of God in slaying the first borne of Egypt and sparing the first borne of the I ewes Exod. 13. ver 8. yet this tradition of fathers to their children was agreable to the word of God written by MOSES in so far that the posteritie beleeued not the writings of MOSES because they were agreable to the report of their fathers but rather the reporte of their fathers because it was agreable to the worde of God written by MOSES and so tradition in this age was a page and handmaide to the written worde of God neither doe wee reade after the worde was written that God commanded fathers to tell anything to their children that was not expresly contained in the written word of God In the last age of the world we should be more attentiuely addicted to the written worde and lesse to tradition in regard the Apostles were moued to put the summe of their most wholesome doctrine in write because their doctrine was not rightly reported euen by those who heard the Apostles teach as said is And if the writing of the summe of their wholesome doctrine was a remedie deuised by the Apostles themselues against false traditions wrong reports of Apostolicke doctrine what injurie doe we to the Romaine Church when we examine al their traditions by the rule of the writtē word that which is not agreable to the written word wee reject it as a doctrine neither catholicke nor Apostolicke because that it is found light when it is weighed in the just balance of the written word of God Now consider howe damnable an inclination is in this our corrupt nature When God reueiled his blessed will by tradition men were not attentiue to it but preferred their lust vnto the will of God reueiled by tradition for the sonnes of
bee the sonnes of God except they bee borne againe by both the Sacraments to wit by the lauacre of water in the word and the anointment of Chrisme True it is that Cyprian calleth the anointment of oyle after baptisme a Sacrament different from the dipping in water but his meaning is that the anointing with oyle is an element different from the element of water and Augustine long after Cyprian calleth the externall signe of the Sacrament a Sacrament and the thing represented by it res sacramenti Nowe what vantadge hath the Romane Church when they take holde of the wordes utroque Sacramento that is both the Sacraments and in the meane time they neither take heede to the sandie grounde whereupon Cyprian leaneth to wit the opinion of Tertullian neither yet take they heede in what sense Cyprian calleth anointing with oyle a Sacrament to wit because it is one of the elementes whereby our spirituall birth is represented The reuerence that was carried toward the ceremonies of signification in the law of Moses hath made a patent doore vnder the Gospell to receiue many legall ceremonies such as consecration by oyle the linnen Ephod the lightes shining all the night long and many other ceremonies which are the more easily embraced because in Poprie the substance of godlinesse is vtterly forsaken and vaine ceremonies are adhered vnto euen such as are ceassed because they had their performance in Christ. And like as it is a follie to take the huskes of the wine grapes after the liquor is pressed out of them and to cast them into the wine-presse againe Euen so it is a foolishe conceite to returne the ceremonies of signification which haue had their performance in Christ and are abolished to haue place againe in the Church of God Therefore let the Romane Church bragge of Antiquitie as much as they please in their Sacrament of Confirmation no antiquitie shall bee founde and that for three causes First because the anointing with oyle whereof the Fathers doe speake is not a different sacrament from baptisme but a ceremonie Preceeding and following Baptisme Secondly the oyle wherewith persons baptized were anointed was not mixed with Balsome And thirdly after baptisme anointing with oyle and imposition of hands followed immediately but in the Sacrament of Confirmation when it began to take place in the Church of God anointing with oyle mixed with Balsome followed not immediately vpō the necke of baptisme as a continuate action but it was ministred 12. or 15. yeere after baptisme so that it is a deluding of the world and a peruerting of those who are weak in vnderstanding to proue that the Sacrament of Confirmation is an auncient Sacrament in the Church because it was an auncient custome to anoint with oyle those who were baptized as if Baptisme and Confirmation were both one thing which they vtterly denie Let the judicious Reader vnderstand that the purpose of the Romane Church to aduaunce their Sacrament of Confirmation with impairing of the dignitie of Baptisme is but a new Popish inuention For the writers after the dayes of the Apostles the more auncient they are the more they magnifie the holy Sacrament of Baptisme by which saieth Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Wee are enlightened wee receiue the adoption of children wee are made perfect wee are made immortall What affinitie hath the doctrine of the Romane Church with Antiquitie who counteth the Sacrament of Baptisme onelie a preparation to the Sacrament of Confirmation Whereas auncient Writers haue attributed to Baptisme receiued truelie and with singlenesse of heart such perfection as leadeth vs vnto immortallitie and eternall life Lindanus pineth himselfe much as a woman trauelling in birth to bring foorth her childe so doeth hee endeuour with all his might to prooue that CHRIST instituted the Sacrament of Confirmation and that the Chrisme shoulde bee renewed from yeere to yeere and that this custome hath beene continuallie in vse since the dayes of the Apostles not onelie in the Church of ROME but also in the Churches of ANTIOCHIA HIERVSALEM and EPHESVS This is a verie confident assertion if hee coulde make it good And for proofe of all this geare is brought foorth asupposititious letter of Fabian bishop of Rome The cause is weake that is founded vpon such sandie grounde as Decretall Epistles doe falselie attribute to a great number of the bishops of Rome The olde prouerbe hath place in Lindanus as much as in anie Writer Parturiunt Montes nascetur ridiculus Mus that is The Mountaines are trauailing in birth and aridiculous Mouse shall bee brought foorth Fabianus testimonie written in a Legende of lies that is in Decretall Epistles vnknown to Antiquitie is no sure ground to any man to leane his Faith vpon it Moreouer he fetcheth a compasse to draw this Sacrament of Confirmation out of Scripture one way or other and hee saith that Christ commaunded his Apostles who were already baptized to remain at Ierusalē vntill they were endewed with strēgth from aboue Act. 1 in the day of Penticost the H. Ghost descēded vpon them in the similitude of fiery clouen tongs Act. 2 again the disciples at Samaria who were already baptized yet by imposition of the handes of the Apostles they receiued the gift of the H. Spirit Act 8. 17 What can Lindanus inferre vpon these groundes Christ bestowed vpon Christians who were already baptized a more ample grace than they had at the beginning whē they were baptized Christ added a signe in time of Confirmation somtimes fiery tongues somtimes imposition of hands ergo Confirmation is a Sacrament of the new Testamēt it followeth not for God in ordinary sacraments like as he maketh promises appertaining to al the beleeuers euen so in like maner he sealeth vp these promises by signes appertaining to all the members of the Church of God but promises belonging to a small number sealed vp with signs cōferred vnto a few cānot bee the ground of a sacrament which is a seale of the couenant of God belonging to all true professors and beleeuers And when Lindanus hath troubled himselfe with much businesse in end he granteth that Chrisming is an vnwritten tradition and hath no authoritie in the written word of God citing the testimonie of Basilius Magnus to this effect God confirmeth and strengtheneth them who are baptized in his name to bring his owne worke begunne in them to a perfection but not to institute a newe SACRAMENT And like as the GENTILES of olde who worshipped the SVNNE they worshipped it not onely for the glory and splendor that was in it but also for the benefite that it did communicate vnto the earth by warming it and making it fruitfull Euen so wee doe magnifie God our Creator and maker not onely for his owne most excellent and incomprehensible glorie but also because he daylie refresheth our soules with his goodnesse strengtheneth our weaknesse with the power of his sauing grace
the holy martyre of Christ POLYCARPVS B. of Smyrna He was willing to haue remained in the towne of Smyrna but by the earnest supplications of friendes was mooued to leaue the towne lurke secretly in the countrie Three dayes before hee was apprehended by his persecuters he dreamed that his bed was set on fire and hastely consumed which hee tooke for a diuine aduertisement that hee behooued to glorifie God by suffering the torment of fire His conference with the Romane Deputie and how he refused to deny Christ whom he had serued 80. yeres and euer found him a gratious Master also how he refused to sweare by the fortune of CAESAR and how patiently he suffered death for the Name of Christ this historie is set downe at length by Euseb. lib. 4. cap. 15. 16. IRENEVS B. of Lions in France and successor to PHOTINVS a martyr disciple of POLYCARPVS in his youth Euseb. lib. 5. cap. 5. flourished in the dayes of the Emperour GOMMODVS whose meeke conuersation peaceable cariage answering to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is peaceable made his name to be in great account amongst Christians How he pacified the furie of VICTOR B. of Rome and the pernicious schisme springing vp in the Church of God vpon very small occasioÌ„ it hath bene alreadie declared He lacked not his own infirmities errours euen in doctrine He was intangled with the errour of the Chiliasts lib. 5. contra Valentin He supponed that as Christ being 30. yeere old was baptized so likewise he began to teach when he was 40. yeere olde and suffered when he was 50. because he came to saue all therefore he wold taste of al the ages of mankind Iren. lib. 2. cap. 34. Yet is this opinioÌ„ repugnaÌ„t to the narratioÌ„ of the 4. Euangelists CLEMENS ALEXANDRINVS liued in the dayes of the Emperour COMMODVS He was the disciple of PANTENVS These two seeme to be the authors of Vniuersities and Colledges For they taught the grounds of religion not by sermons Homilies to the people but by catechetical doctrine to the learned in the schooles Bucolc Chron. Euseb. lib. 5. cap. 11. This CLEMENS esteemed too much of tradition like as PAPIAS did of whome we spake in the former Centurie wherby it came to passe that he fell into many strange absurde opinions directly repugnant to the written word of God affirming that after our calling to the knowledge of the truth possibly God may grant to them that haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin ofter then once or twise there is no more renuing by repentance or pardon for sinne but a fearful expectation of judgmeÌ„t Strom. li. 2. And in his 4. book of Strom. as it were forgetting his owne rigorous sentence against these who sin ofter then once or twise after their illuminatioÌ„ with the light of God he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say whether here or else where viz. creatures doe repent for no place is void or the mercy of God In which words he wold in sinuat that these who repeÌ„t either in this world or else where that is in the world to come may possibly obtaine fauour at Gods hande nothing can bee written more repugnant both to the word of God and also to his owne fore-mentioned opinion Many other worthy preachers and learned men flourished in this Centurie whose names of purpose are pretermitted In Athens PVBLIVS and ATHENAGORAS In Corinth PRIMVS DIONYSIVS and BACCHILVS In the Isle of Candie PHILIPPVS and PINYTVS In Anticchia HIERON THEOPHILVS MAXIMVS SERAPION hist Mâ—…gdeburg In Jerusalem before the dayes of the Emperour HADRIAN the Bishoppes of Jerusalem were of the nation of the Iewes But after the dayes of HADRIAN who banished the Iewes from their natiue soile Christian preachers of other nations were bishops in Jerusalem such as MARCVS CASSIANVS PVBLIVS MAXIMVSIVLIANVS CAPITO VALENS DOLICHIANVS NARCISSVS Eusebius lib. 5. cap. 12. the most part of all these liued in this Centurie but NARCISSVS with some others are knowne to haue liued in the dayes of SEVERVS the fift persecuter and some space after him Euseb lib. 6. cap. 9. But to write of all other worthy preachers and doctours in particular it were an infinite labour and far surmounting the habilitie of these ecclesiasticke writers who wrote in ancient times and much more our habilitie who liue in a posterior age Chap. 3. IN this second Centurie Satan inuying the propagation of the Gospel sent foorth a pernicious swarme of Hetiques such as SATVRNINVS of Antiochia and BASILIDES of Alexandria the one of them through Syria and the other through Egypt dispersed the venome of their hereticall doctrine To whome EVSâ—…BIVS addeth CARPOCRATES most properly counted the father of the Heretiques callâ—…d Gnostici Euseb. lib. 4. cap. 7. They receiued this name because they profesled a knowledge of darke hid mysteries The golden age of the Apostles and Euangelists was now spent and false teachers tooke the greater incouragement to teach a doctrine of deuils disallowing mariage commanding fornication and practizing abominable and filthie things which mine heart abhorreth to thinke vpon What necessitie drone EPâ—…PHANIVS in particular to manifest to the worlde the detestable and execrable mysteries of those Heretiques I cannot tel One thing I know that it shuld not be comely in my person to offend the chaste eares of Christians by renuing the memorial of that beastly vncleannes wherof EPIPHANIVS expresly writeth Epiph contra haerâ—…s They were justly called Borboritae or Caenosi because they were filthily polluted in the mire of vncleannesse August index hares Ad Quodvultdeum The followers of CARPOCRATES had in secrete places images of golde and siluer which they called the images of Iesus and therewithal the images of PITHAGORAS PLATO and ARISTOTLE and they worshipped them all Epiph. contrahaeres So that the worshipping of images and the adoration of the image of Iesus himselfe is not a custome borrowed from the ancient fathers of the first three hundreth yeeres but rather a custome borrowed from olde Heretiques such as CARPOCRATES and his follower MARCELLINA By their vnhonest and filthie conuersation it came to passe that the true professours of the Gospell were vilely slandered by persecuting Pagans objecting to Christians the bankets of THYESTES the chamberiug of OEDIPVS Euseb. lib. 4. cap. 7. This superlatiue degree of excessiue vncleannesse could not endure long because euery one of these Heretiques SATVRNINVS BASILIDES and CARPOCRATES with augmentations of new inuented absurdities changed the fashion and countenance of their error and so in ende it euanished But the beautie of the true Church of Christ euer like vnto it selfe in gravitie sinceritie libertie temperancie and holinesse of vnreprouable conuersation brightly shined among the Gâ—…ecians and Barbarians Euseb. lib. 4. cap. 7. The countrie of VALENTINVS was vnknown to EPIPHANIVS Hee was brought vp in learning in the schooles of Alexandria In his foolish opinions
my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writâ—…n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
God saw the daughters of men that they were faire and tooke wiues vnto themselues whome they liked Gen 6. ver 2. And on the other parte when God will needes reueile his blessed will by the written word then will wee flie to vn writteÌ„ traditions euen to such as be repugnaÌ„t to the writteÌ„ word And so men become like to a shadow wheÌ„ the sun shineth in the East the shadow goeth toward the West when the sunne goeth down in the West the shadow inclineth to the East so do men obstinatly repine against the wil ofGod Beside this wee are to consider what great detriment hath ensued vpon those who leauing the certaintie of the written worde leaned vpon the vncertaintie of Apostolicke traditions Beside PAPIAS B. of Hicrapolis who fell into the errour of the Chiliasts CLEMENS ALEXANDRINVS trauailed through many nations but tooke better heed to tradition then to the written word of God whereby it came to passe that he filled his bookes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most vngodly and foolish opinions as hath bene declared in the historie of his life When we haue said all that we can say that place of the second epistle to the The ssalonians cap. 2. ver 15. ringeth so lowd in their eares that they can heare nothing that soundeth to the contraric wherefore we are to consider the illatiue words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is therefore which coupleth this verse with the preceeding text wherinto the Apostle admonished the Thessalonians of the comming of the Antichrist whose comming is after the working of Satan in all power and signes and lying wonders ver 9. And his comming shall be so strengthened by the hand of the deuil that he cannot be borne downe but by the breath of the mouth of God and brightnesse of his comming Now to the ende that the poore handful of the sheepe of Christ may be saued from the deceite of the Antichrist hee exhorteth them to adhere fast vnto the Apostolicke doctrine which they had receiued both by word and write Scripture is abused when it is wrested to another sense different froÌ„ the meaning of the writer but it is more abused when it is drawen to the cleane contrarie sense This place is set downe to teach vs to beware of the deceit of the Antichrist by fast adhering to the Apostolick doctrine but the Papists abuse it to make vs beleeue that their traditions repugnant to the word of God should haue alike authoritie with the writren word of God which is the ready way to fall into the snare of the Antichrist and not to be fred from his deceits To conclude like as DAVID did great honour to ABISHAI when as in great matters of weight importance hee tooke him to be his follower to viewe the host of SAVL 1. Sam. 26. ver 7. euen so God doth great honour to his holy scriptures when he vseth them as an instrument to doe his great works by them Christ reigneth as a King and he hath made his word to be the scepter of his kingdome Psal. 110. Christ is the shepheard of our soules the word is his shepheards staffe Ps. 23. Christ is the builder of his fathers house the word is the measuring line of the building Christ is our Sauiour and the word of God is the power of God to saluation toeuery one that beleeueth Rom. 1. ver 16. Seeing Christ hath done so great honour to the scriptures what are we that we should regard any thing spoken in the contrary God graunt wee may conforme our selues to the will of Christ Amen Of the doctrine of Deuils THe Heretiques called Gnostici disallowed mariage allowed fornication and the Heretiques called Encratite damned the eating of flesh and drinking of wine as a sinne and abhorred the Epistles of PAVL as hath beene declared in the historie and the Romanists themselues acknowledge that Gnostici and Encratitae were Heretiques and taught a doctrine of deuils as likewise the Manicheis of whome we shall speake in the next Centurie Godwilling but the doctrine of the Romaine church concerning prohibition of mariage and meates is different from the doctrine of Gnostici Encratitae and Manichaei True it is there is some difference concerning persons times some other circumstances For the Heretiques called Gnostici damned mariage in all persons the Romaine church damneth it only in the person of Priests men hauing church orders Likewise Eucratitae damned at all times the eating of flesh drinking of wine but the church of Rime only prohibits the eating of flesh at certaine seasons and vpon certaine dayes such as in Lent and vpon Fryday c and that without prohition of drinking of wine moderatly Thirdly the Manicheis counted the good creatures of God flâ—…sh and wine to be in themselues polluted and vncleane but the Romaine church thinketh not so but for memorie of the Lordes suffering for mortification of the flesh for preparation to receiue the sacraments and for testimonie of obedience to the vicar of Christ successor of PETER it is necessary to abstaine in maner abouewritten This difference is cast in to exeeme the Romaine church from the imputation of the doctrine of deuils yet is not the difference very great for the Romaine church forbiddeth mariage meats to some men at all times and to all men at sometimes but consider againe that differences of magis and minus that is of more and lesse doe declare a communion rather then a contrarietie as IRENEVS speaketh Plu. minus non de his dicitur quae inverse communionem non habent sunt contrariae naturae pugnant aduersus se sed de his quae sunt ejusdem substantiae communicant secum solum autem altitudine magnitudine differunt lib. 4. cap. 22. As a litle water and a litle fire differeth from a great water and a great fire not in substance but in quantitie euen so the Papistes differ from the Manicheis not in substance but in the discrepance of Plus and Minus The wordes of the Apostle are the ground whereupon all this treatise is founded Nowe the Spirite speaketh euidâ—…ntly that in the latter times some shall depart from the faith giuing beede vnto spirits of errour and doctrines of deuils speaking lies in hypocrisie hauing their conscience seared with an hote yrone forbidding to marrie and commanding to abstaine from meates which God hath created to be receiuâ—…d with thankesgiuing of them which beleeue and kâ—…ow the trueth for euery creature of God is good and nothing to bee refusâ—…d if it be receiued with thankâ—…sgiuing 1. Tim. 1. 2. 3 4. In these words the Popish church will grant that the Mam. hets and other forenamed Heretiques are damned but they denie that these predictions of the holy Apostle doe damne the doctrine of the Romaine church anent forbidding of mariage to some persons and meates at some times as a doctrine of deuils crying out that it is not to be
owne infirmitie but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it to correct our wandering wayes and to holde vs in decent order Therefore of all things in the worlde let vs count Scripture a thing most pertinent to vs according to the saying of MOSES the secret thinges belong vnto the Lorde our God but the things reueiled belong to vs and our children for euer that wee may doe all the wordes of this Lawe Deut. 29. ver 29. to wit the Lawe written as is clearely declared Deut. 27. ver 2 and 3. When thou shalt passe ouer Iorden into the lande which the Lord thy God giueth thee thou shtli set up great stones and plaster them with plaster and Shelt witte upon them all the wordes of this Lawe c. Now if the writteÌ„ word be that very portion that belonged properly to our fathers to vs to our children we should sticke as fast to it as euer NABOTH did to his vineyarde remeÌ„bring euer these words of MOSES Things that are reuei led to wit in writ pertaine to vs to our children for euer According to the patterne of this written word were al reformations of religion made not according to the vncertaine report of traditions IOSIAS made reformation according to the booke of the couenant that was founde in the house of the Lord 2. Reg. cap. 23. ver 2. And therefore this worde of God ought diligently to be kept as the very patterne of all true reformation in religion if any abuse fall out at any time In our natiue countrie men are not so careful by diligent custodie to keep other measures as the measure whereby all other measures in the lande are measured one towne hath the weightes another hath the jug the third hath the furlot another hath the el-wand these are diligently kept because that bythem all faulty measures are corrected and reformed so aboue all things in this worlde the holy Scriptures should be most diligently kept Now before I speake of humane traditions the very end wherefore the Apostles committed to write the summe of their wholesome doctrine is a sore prejudice to tradition For some persons who hearde the Apostles preach went from Ierusalem to Antiochia and troubled the hearts of the Gentiles saying that they behooued to be circumcised and keepe the Law of MOSES to whome the Apostles gaue no such commandement Actes 15. Therefore the Apostles tooke occasion to put in write the summe of their doctrine Nowe if tradition was not a faithfull keeper of the Apostolicke doctrine in the very dayes of the Apostles and in the mouthes of them who heard the Apostles preach with their owne eares howe shall wee leane vnto the vncertaintie of traditions after the issue of sixteene hundreth yeeres The generalitie of the worde tradition is an occasion of errour to many for so soone as this word soundeth in their eares incontinent they thinke that all things necessarie vnto eternall life is not contained in Scripture but the want of Scripture must be supplied by traditions yet the Apostle calleth the very articles of our faith traditions namely that Christ died for our sinnes that he was buried and that he rose the third day againe 1. Cor. 15 ver 3. The Papistes take good heede to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say here mention is made of tradition but they obserue not so diligently the subsequent wordes albeit they be twise repeated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Scriptures If they will needs obtrude vnto vs traditions at the least let them be agreable vnto Scriptures and then the controuersie will cease For I may boldly speake of Popish traditions that which CLEMENS speaketh of the Philosophie of the Grecians comparing it vnto a nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all the nut is not meet to be caten the kirnell is for eating but the hard shels whereinto the kirnell is enclosed are not nourishing food euen so saith CLEMENS not all the Grecian Philosophie is to bee embraced and credited The like I say of Romaine traditions that we must not glut ouer their traditions shels and kirnell altogether but those that are agreable to Scriptures we receiue but traditions repugnant to Scripture such as worshipping of images which DAMASCENE granteth to be an vnwritten tradition we vtterly detest and abhorre The place of PAVLS Epistles that seemeth to fauour vnwritten tradition is this Therefore brethren stand sast keep the instruction which yee haue beene taught either by worde or by our epistle 2. Thess 2 ver 15. Heere I affirme that like as they who rehearsed Christs wordes and wrested the true sense and meaning of them they are called false witnesses against Christ Math. 26. ver 61. Christ spake these words indeede Destroy this Temple and within three dayes I wâ—…ll build it vp againe but not in that sense that the false witnesses reported Euen so they who cite a testimonie out of the Epistles of PAVL in another sense then PAVL writeth it they are false witnesses against PAVL for PAVLS tongue in preaching was guided by the holy Ghost and PAVLS hand and pen in writting was guided by the holyGhost that same selfe trueth he preached that same selfe trueth he committed to write to the ende that the faith of the Thessalonians might be the better confirmed and strengthened If they will obstinatly contend that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disjunctiue I will constantly affirme with the most learned ANTONIVS SADEEL that in this place it is copulatiue in this sense Keepe that instruction which yee haue receiued both by word and epistle And in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Cor. 13. ver 8. Whether prophecying shall be abolished or tongues shall cease that is both prophecying shall be abolished and tongues shall cease Stand fast and keepe the instruction 2. Thess. 2. ver 15 It is not the purpose of the Apostle in these wordes to exhort any man to wilfulnes and obstinacie but vnto constant adherence vnto the veritie of God For the Apostle PETER describing the qualities of false teachers calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men presumptuous standingon their own conceits 2. Pet. 2. ver 10. Wherfore a difference is to be noted betwene obstinat men constaÌ„t men It is obstinacie when a man walketh in his own wayes will not be corrected by the wisdome of God but it is constancie when a man walketh in the wayes of God and will not depart out of them for the fauour or feare of men CAIN was obstinat Gen 4. PETER and IOHN were constant Also to keepe fast the doctrine whereby they were taught both by word and Epistle is not onely to keepe it in memorie and to keepe the volume wherein scriptures are written but to keepe it indeede by the obedience of faith For men are thrise
of images into cities they emptied cities of the feare of GOD and filled them with errour If a short description of some vanitie of images could exonere men from the blame of Idolatrie then might the Gentiles also be freed from the vile imputation of Idolatrie The Idolatrie of the Jewes fraughted not onely with vanitie but also with vnthankfulnesse and a contempt of the lawe of GOD proclaimed from mount Sinai doth leade vs vnto a deeper consideration of the vilenesse of Idolatrie The golden Calfe which they worshipped in the wildernesse and the staire of Remphan declare that the nature of man is so prone and bent to Idolatrie that we are bent to follow the sinnes of those people who hath beene most hatefull enemies vnto vs. The Aegyptians were grieuous oppressors of GODS people neuerthelesse the Iewes followed their Idolatrie in worshipping the Calfe On the other part the Moabites and Ammanites hired Balaam to curse them Notwithstanding of all this they tooke vp in the wilnernesse the tabernacle of Moloch and the starre of Rempham figures which they made to worship them It is an vnsupportable mischiefe and a remeadilesse maladie lurking in our corrupt nature when we are bent to follow the sinnes of people who hate vs and wishes all kinde of harme to vs both in soule and body so that learned men vpon great considerations had called Idolatrie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the madde bentnesse vpon Idoles When the Apostle PAVL is making a particulare enumeration of the sinnes which the Iewes committed in the wildernesse namely Idolatrie fornication tempting of Christ and murmuring remember that Idolatrie is set in the first place as the very fountaine of all apostacie and defection from GOD. For like as in a matrimoniall contract betwixt man and woman when the principall heade of the contract is broken and a woman hath giuen her affection and body to anotherman all the rest of the points of the contract which are subordinate to this will easily be dissolued euen so if Idolatrie once take place in our heartes so that wee giue the glory of God to creatures all other defection will easily ensue and follow Therefore in the dayes of Iosua when the people were zealous for the glory of God they could not abide any kinde of appearance of defection from the true worship of God but alas it fareth with zeale as it doth with a teare that is soone dried vp so doth the zeale to the glory of God hastely euanish from amongst the children of men Moreouer it is diligently to be marked that the Lord is very strict and precise in the matter of his worshipping not onely forbidding to worship the gods of the Canaanites but also forbidding to worship the true God after the forme of theâ—… bad worshipping but only according to the rule of his own blessed Commandement And for this cause the ten Tribes of Israel because they worshipped not God in Ierusalem but offered sacrifices vpon the altars of Bethel Gilgal and Bâ—…sheba they are counted of God as prophane Aethiopians people who were strangers from the couenant of God Therefore in the matter of diuine worship let these two rules continually be set before our eyes First to worshippe God alanerly and not his creatures secondly to worshippe him according to the râ—…le of his owne Commandement alanerly Finally amongst the rest of the vnhappie manners of the nation of the Jewes it is to be noted that when outward Idolatrie seemed to bee forsaken amongst them so that they were content rather to sacrifice their liues than to suffer the Images of the Romane Emperours to bee set vp in their Temple At this same time I say they were defiled with inward Idolatrie which is moste abominable of all other Idolatries For the Idole of all Idoles is this when a man maketh an Idole of himselfe preferring himselfe to God his own will to the CoÌ„mandement of God his owne wisdome to the misdome of God manisested to the world by his owne deare Sonne Iesus Christ but so it is that the nation of the Iewes at that same time when they fo sooke the worshipping of Idoles made with mens handes they forsooke also the Shepheard of their soules euen the true MESSIAS preferred a murtherer to him VVhereof this conâ—…lusion may bâ—…e iustly inferred that Idolatrie is not rightly fortaken except all idoles both outward and inward be laid aside Many wâ—…rnings the people of the Iewes gote to beware of Idolatâ—…ie yea the LORD threatned them that incace they would prouoke the LORD to anger by thinges that were not Gods 〈◊〉 LORD also would prouoke them to angeâ—… by a people that was not a people But when no warning could auaile the LORD cast them off into a reprobate minde and receiued the Gâ—…ntiles to be his peculiar people But at our very first entrie we haue this warning to be humble and obedient lest hee who spared not the naturall branches how much lesse will hee spare vs if we make defection In the last head I haue to intreat concerning the Images of the Romane Church which in the sixt Centurie were receiued into places of adoration yea and a litle after were adored and worshipped finally the adoration of Images gote allowance in generall Councills Now seeing I am not intreating of Images made for ornament or for memorie of ciuile actions but onely of adoration and the in-bringing of them into places of adoration Let vs remember that the Apostles were faithfull dispensators of those things which they receiued from CHRIST whether it was for the feeding of the bodies or of the soules of CHRISTS people when they receiued barlie loaues blessed by CHRISTS mouth and miraculously multiplied they distributed vnto the people that same bread and none other which they receiued out of Christs hands In like maner they were faithfull dispensatoâ—…s of that spirituall food which they receiued from CHRIST to feed the soules of his people vnto eternall life Now we neuer read that CHRIST taught his Apostles by pictures images in the knowledge of his eternall trueth neither that the Apostles taught any others to know GOD and to follow the vertuous footsteps of the Saintes by presenting dum be images vnto their sight therefore this forme of teaching smelleth of noueltie and came not from CHRIST and his Apostles for the Apostles receiued commandement from CHRIST to preach his worde and to minister his Sâ—…cramentes but not to present dumbe images to the sight of the people iustly called by the Prophet HABACCVK doctors of lies Secondly places of holy Scripture both in the Olde and New Testament doe so manisestly damne adoration of images that the moste obstinate desenders of worshipping of Images were compelled to leaue Scripture and take them to the authoritie of vnwritten traditions and Damascene expresly calleth the worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee forgetteth not to remember the brasen
Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene whereby hee would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Ierusalem who writteth Damascenes life hee writeth that Damascens hande was cut off by the Prince of the Saracens and was miraculonâ—…y restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of images that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteined by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginâ—…bus may be like vnto a measure full ouerrunning And to conuert me to Councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lseth because his diuine nature cannot be pictured and his humane nature should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Gracia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying doctrine so that they who loue the trueth of GOD haue no neede to follow a false doctrine in regarde there is no man that dare gainesay it For I dare say to the commendation of the Councill of Francsord that the Ibides of Aegypt were neuer more readie to deuouâ—…e the flying Serpents of Arabia so that they would not suffer them to light in the coastes of Aegypt than the Councill of Francford was readie to vndoc all the foolish arguments of the second Councill of Nice proouing the adoration of Images Before I set these Councills in opposite tearmes of contradiction the one to the other the preludie of the Councill is worthie to bee marked Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies and affirming that the Emperour Constantine was a leper that hee endeuoured to cure his disease by shedding of innocent babes blood that PETER and PAVL appeared to him in a vision by night and bade him goe and bee baptized by SILVESTER and his disease should bee healed and that in remembrance of this benefite CONSTANTINE builded Churches in Rome and adorned them with the Images of PETER and PAVL The groundes of this letter conteineth a masse of impudent lies CONSTANTINE was not a leper but a man gifted in soule beautifull in body and furnished with great giftes both of soule and body and meete for great workes as EVSEBIVS witneâ—…eth who liued in CONSTANTINES time and was familiarly acquainted with him Neither was hee baptized by SILVESTER in Rome but by EVSEBIVS in Nicomedia For SILVESTER and MARCVS his successour were both deade before that CONSTANTINE was baptized The rest of his letter is like vnto the sandie ground and fabulous narration whereupon it is grounded The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks Some are taken out of Scripture others out of Fathers the third rancke from common reason the fourth from miracles If I propound their arguments into an intelligible order and likewise the answeres to them I doe a benefite to the Reader The Cherubims and the brasen Serpent were made by Gods commandement and the Cherubimes were seated in the place of adoration ergo Images may bee brought into the places of adoration There is a threefolde difference betwixt Images set vp in Churches to bee worshipped and the Cherubimes in the Temple First the Cherubimes are made by the expresse commandement of GOD but the images set vp in Temples are made expresse contrare to the Commandement of GOD Secondly the Cherubimes and brasen Serpent were represntations of diuine mysteries Thirdly neither the Cherubimes nor brasen Serpent were made for adoration as images are that are set vp in Temples If any man bee not fully resolued with these answeres let him vnderstand that the Law-giuer hath absolute authoritie to make exceptions from his owne Lawe but it is not lawfull to others without warrant of GODS commandement to
manifested to the world by his owne deare Sonne Iesus Christ but so it is that the nation of the Iewes at that same time when they forsooke the worshipping of Idoles made with mens handes they forsooke also the Shepheard of their soules euen the true MESSIAS prâ—…ferred a murtherer to him VVhereof this conclusion may bâ—…e iustly inferted that Idolatrie is not rightly forsaken except all idoles both outward and inward be laid aside Many wâ—…rnings the people of the Iewes gote to beware of Idolat ie yea the LORD threatned them that incace they would prouoâ—…e the LORD to anger by thinges that were not Gods the LORD also would prouoke them to anger by a people that was not a people But when no warning could auaile the LORD cast them off into a reprobate minde and receiued the Gentiles to be his peculiar people But at our very first entrie we haue this warning to be humble and obedient lest hee who spared not the naturall branches how much lesse will hee spare vs if we make defection In the last head I haue to intreat concerning the Images of the Romane Church which in the sixt Centurie were receiued into places of adoration yea and a litle after were adored and worshipped finally the adoration of Images gote allowance in generall Councills Now seeing I am not intreating of Images made for ornament or for memorie of ciuile actions but onely of adoration and the in-bringing of them into places of adoration Let vs remember that the Apostles were faithfull dispensators of those things which they receiued from CHRIST whether it was for the feeding of the bodies or of the soules of CHRISTS people when they receiued barlie loaues blessed by CHRISTS mouth and miraculously multiplied they distributed vnto the people that same bread and none other which they receiued out of Christs hands In like maner they were faithfull dispensatoâ—…s of that spirituall food which they receiued from CHRIST to feed the soules of his people vnto eternall life Now we neuer read that CHRIST taught his Apostles by pictures images in the knowledge of his eternall trueth neither that the Apostles taught any others to know GOD and to follow the vertuous footsteps of the Saintes by presenting dum be images vnto their sight therefore this forme of teaching smelleâ—…h of noueltie and came not from CHRIST and his Apostles for the Apostles receiued commandement from CHRIST to preach his worde and to minister his Sacramentes but not to present dumbe images to the sight of the people iustly called by the Prophet HABACCVK doctors of lies Secondly places of holy Scripture both in the Olde and New Testament doe so manifestly damne adoration of images that the moste obstinate defenders of worshipping of Images were compelled to leaue Scripture and take them to the authoritie of vnwritten traditions and Damascene expresly calleth the worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee forgetteth not to remember the brasen Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene wheâ—…eby hâ—…e would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Iâ—…rusalem who writteth Damascenes life hee writâ—…th that Damascens hande was cut off by the Prince of the Saracens and was miracuâ—…sly restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of imâ—…ges that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteâ—…ed by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginibus may be like vnto a measure full ouerrunning And to conuert me to councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lieth because his diuine nature cannot be pictured and his humane narure should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus Chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Graecia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying