History of the First Ten Persecutions

Augustus Caesar.

O VR Lord Jesus the true Prince of peace, was borne in Bethlehē Judah of a maid, in a very peaceable time in the 42. year of the reign of AVGVSTVS CAESAR. Euseb. eccl. hist. lib. 1. cap. 5 at what time the temple of IANVS was cloied & locked up, Functii Chron. which in time of wars was continually patent and open. At the time of this blessed Nativitie the Angels of God rejoiced, Luc. 1. the devils trembled. Some affirm that all the Oracles of IVPITER, APOLLO and HECATE were silent and gave no responses: always it is certain that many years before the Lord's blessed Nativitie the Lord permitted the world to be wonderfully blinded with the delusions of the devil. The top of IVPITERS oak in Dodona was shaken, the caldron was smitten with the rod that was in the hand of IVPITERS image: The Prophetesses forewarned by these fore-running tokens of inspiration were ready to utter IVPITERS oracles, and the deceived people were humbly kneiling and attending upon the response that should be given, Nazianz in Iulianum. Annot. Nonni. the tripode in Delphis, the laurell and fountain in Daphne, APOLLO his deceitful ensigns, the ram-faced image of IVPITER AMMONIVS in Cyrenia with many moe places whereinto the sound of the devils trumpet was heard, to these places (I say) did people bewitched by Satan resort in frequent numbers to be taught by the mouth of him who was a liar from the beginning, and who remaineth a liar, albeit he speak at some time the truth, because he speaketh it animo fallendi upon a purpose to deceive. It is very credible, that the blessed Seed, who came to break the head of the Serpent, did stop his mouth also in the time of his blessed Natiuitie. The country of Jude •… at this time was subject to the Romans, and paid tribut to CAESAR, Luc. 2. The deputies of AVGVSTVS in Judea and Syria were CYRENIVS, COPONIVS, AMBIBVCHVS and ANNIVS RVFVS one succeeding to another, Joseph Antiq. lib. 18. cap. 3. HEROD the son of ANTIPATER by favor of ANTONIVS obtained this honor to be governor of the nation of the Jews, but the honorable name of a King he received from AVGVSTVS CAESAR: this was ratified for his further assurance by the Senate of Rome, Joseph. Antiq. lib. 15. cap, 10. for which cause HEROD to testify his thankful mind toward ANTONIVS built a Castle in Jerusalem very near to the temple called Arx Antonia: And to the honor of AVGVSTVS he built Cesarea Palestinae sometime called the tower of STRATON. Now a foreigner and stranger, of his fathers side an Idumean, of his mothers side an Arabian, Sozom. lib. 1. cap. 1. and an alliant both from the stock of DAVID, and also from the Commonwelth of Israel was reigning in Judea, and the scepter was sliding from Judah, now I say was it time that SHILOCH should come, according to IACOBS prophecy, to whom the people should be gathered, Gen. 49. 10. Now was it time that the promised M •… SSIAS should come and sit in the Throne of his father DAVID, and of his Kingdom there should be none end. And indeed how can the Kingdom of Christ have an end, who acquireth a new title and right of government by death, which is the last period of other Kings gouernements, and in death they leave a vacant room to a successor but Christ Jesus by dying, and rising again hath a right to rule both over dead and quick, Rom, 14. 9. Yea in very death it self he was practicing his kingly office in most effectual manner, and tramping Satan under feet, and undoing the power of death, Hos. 13. 14.

In AVGVSTVS time also JOSEPH was admonished in a dream to take the babe and his mother, and to flee into Egypt, Mat. 2. 13. SOZOMEN not content with the certainty of Scripture addeth a particular nomination of the town Hermopolis in Thebaida whereinto Christ sojourned until the death of HEROD the great. This he had by the uncertainty of tradition. The miracle of the huge and high tree Prestis, that bowed the top lowly to the ground and worshipped her maker Christ, and afterward had a medicinal virtue in fruit, leaf, and bark to cure diseases, rather derogateth credit to that Egyptian tradition, then assureth us of the verity of that report, Sozom. lib. 5. cap. 21. HEROD before his departure from this life, had put to death three of his sons, ARISTOBVLVS, ALEXANDER, and ANTIPATER, and by testamentall legacy had divided his dominions amongst his remanent sons, ARCHELAVS, HEROD ANTIPAS and PHILIP: which testament being ratified by AVGVSTVS, Judea, Samaria and Idumea were alloted to ARCHELAVS, the Tetrarchie of Galilee to ANTIPAS, and Iturea and Trachonitis to PHILIP. Joseph, Antiq. lib. 17. cap. 13. JOSEPH being returned from Egypt, when he heard that ARCHELAVS did reign in Judea instead of his father HEROD, feared to dwell in Judea, but being warned of God in a dream went to the partes of Galilee, and dwelt in a city called Nazareth, Mat. 2. ver, 22, 23. All this was done in the days of AVGVSTVS. After he had reigned 56. years, or as Josephus writeth, 57. years, viz. with ANTONIVS 14. years, and after he overcame ANTONIVS and CLEOPATRA Queen of Egypt in sea-warfare over against Epirus, he had the imperial soveranitie himself alone all his days, and died in the 77. year of his age, Joseph, Antiq. lib. 18. cap. 3.

Tiberius.

AFter AVGVSTVS reigned TIBERIVS NERO 22. years 7 months, 7. days. Bucolc. Index. The Roman Deputies that were sent to Judea in the time of his reign were VALERIVS GRATVS, PONTIVS PILAT and VITELLIVS. VALERIVS GRATVS for love of gain removed the Priests of the Jews from their offices at his own pleasure. ANANVS, ISMAEL, ELEAZARVS, SIMON the son of CAMITHVS, all these were denuded of their priestly dignity, when as two of them, viz. ELEAZARVS and SIMON had continued scarce one year in office. In end IOSEPHVS CAIAPHAS is advanced to the priesthood. This is the cause wherefore the Evangelist John calleth CAIAPHAS the high Priest of that same year, John 18. ver. 13. Matters of religion were now come to an horrible abuse, and were not ordered according to God's holy ordinance, but according to the appetite of the Romaine Deputies Joseph. antiq. lib. 18. cap. 3. After GRATVS, PONTIVS PILAT was sent to be Deputy in Judea, a man vigilant and active in all civile adoes, as the blood of the Galileans mixed with their sacrifices clearly proveth, Luc. 13. 1. but in the cause of Christ remiss, negligent and slack. After the issue of ten years VITELLIVS is appointed Deputy in Judea and PONTIVS PILAT addresseth toward Rome. By gratifying of the Jews in a matter of small importance he conquessed great favor. The priestly garments were wont to be kept in the Castle called Antonia, but VITELLIVS gave commandment to the Captain of the Castle to let the high Priest have the use of them when he pleased, and to choose what place he liked best for the custody of the priestly garments. He disauthorized CAIAPHAS, following (as appeareth) the example of VALERIVS GRATVS, and gave his office to IONATHAN the son of ANANVS sometime high Priest, Joseph. antiq. lib. 18. cap, 6. In the 15. year of the reign of TIBERIVS Christ our Lord and Savior was baptized by JOHN in Jordan, was led to the wilderness, fasted forty days, was tempted of the devil, and began to preach, Euseb. hist. eccl. lib. 1. cap. 10. Mat. 3. and 4.

In the eighteenth year of TIBERIVS the Lord Jesus was crucified, and offered a sacrifice for our sins, which hath a perpetual virtue to save such as believe, Heb. 7. He arose again the third day from death. The high Priests and rulers of the people gave money to the soldiers to obscure the glory of his resurrection, yet it was sufficiently known, not only to Christ's disciples, by his frequent apparitions to them, but also to PONTIVS PILAT the Romaine Deputy himself, who had given out a sentence of death, against Christ. PILAT by letters signified to TIBERIVS the miracles of Christ, his resurrection, and that he was supponed of many to be God: but the Senate of Rome refused to acknowledge the divinity of Christ, because he was worshipped as God, before his Godheade was approved by the Senate of Rome, Euseb. eccles. hist lib, 2. cap. 2. The words of the Apostle PAUL had performance in the Romaine Senate 〈 in non-Latin alphabet 〉 they became vain in their imaginations, and their foolish heart was full of darkness, when they professed themselves to be wise, they became fools, Rom. 1. ver. 21. 22. The very smoke that riseth from the furnace seemeth to be somewhat at the first, but when it mounteth up into the air, the hier it ascendeth, the more it scattereth, & the sudden disparition of it declareth it is but a vain thing. Such was the wisdom of the Romaine Senate, when they mounted up so hie as to judge of divine things far surpassing the reach of the natural understanding of man, they proved stark fools, and people destitut of true understanding: and PILAT himself overladen with many heavy calamities in the days of CAIVS put hands into himself, and so ended his wretched life, Euseb. lib, 2. cap. 7.

Gaius Caligula.

CAIVS CALIGVLA successor to TIBERIVS reigned three years and nine months, Euseb. lib 2. cap. 8. He was a proud tyrant, enemy to all righteousness, the very child of the devil. I insist only upon Church matters. He was an hateful enemy to the Jews dwelling at Jerusalem, and at Alexandria. For one and the self-same cause were they both despised and hated of CAIVS, because they would not give unto him divine honors by building Temples, and altars, and offering sacrifice to new IVPITER CAIVS, and swearing by his name. First concerning Jerusalem, he had sent PETRONIVS to be Deputy in Judea, with commandment to dedicat the Temple of Jerusalem to IVPITER CAIVS, and to set up his image in the Temple, Euseb eccles. hist. lib. 2. cap. 6. Joseph. antiq. lib. 18. cap. 11. The Jews were more willing to die, then to see the Temple of their God polluted. PETRONIVS advertised the Emperor of the grevance of the Jews, but before his letters came into the hands of CAIVS somewhat interueened that both disappointed the purpose of CAIVS, and also incensed his heart with fury and rage against his Deputy PETRONIVS. At that time HEROD AGRIPPA was at Rome whom afterward the Angel of God smote at Casarea, so that he was consumed with worms, Acts 12. he was exceedingly beloved of CAIVS, because in the days of TIBERIVS he had been cast in prison, and bound with bands for the love he carried to CAIVS, in so far that CAIVS invited AGRIPPA upon a certain time to a banquet, and bade him ask what he pleased, and it should be granted. AGRIPPAES petition was this, that CAIVS would suffer the nation of the Jews to live according to their own law. CAIVS was moved somewhat with this vnexspected petition; yet partly for his excessive love toward AGRIPPA: also, lest he should seem to them which sat at table to be a promise-breaker the petition is granted. But the venom of his indignation against the Jews he poured out against PETRONIVS, because that by lingering in executing his commandment occasion was offered to AGRIPPA to present this foresaid petition. The letter of CAIVS sent to his Deputy was cruel and bloody, the like whereof was seldom heard: because he fulfilled not the Emperors desire, he is commanded to give out a sentence of death against his own life, and to be both judge & burrio to himself, Joseph. antiq. lib. 18 cap. 11 Such mercy was in this new IVPITER CAIVS. Before I writ anything of his cruelty against the Jews that dwelt in Alexandria, it is a meet place to admonish the reader of the hypocrisy & counterfaitholines of HEROD AGRIPPA who seemed both in the days of CAIVS, and also in the days of the Emperor CLAVDIVS to be a pattern of godliness, preferring at the banquet of CAIVS the liberty of the people of God & the inviolable observation of the law of God to all the riches that the liberality of an affectioned Emperor could be able to afford. In CLAVDIVS days he sailed from Italy to Judea, he acknowledged God to be the author of his deliverance from prison & bands, & offered a chain of gold to be hung up in the Tēple of Ierusalē, in testimony that he received that benefit with a thankful mind out of Lord's hands, Joseph, antiq. lib 19. cap. 5. In outward things he was a builder of the walls of Jerusalem, until the emulous envy of MARSVS, or enuyous emulation the hinderer of all good works, compelled him to desist & to leave the work imperfited, Joseph. antiq. lib. 19. cap 7. For all this outward show of holiness, the lessons of CAIVS whom he loved beyond all things, never left him till his last breath CAIVS desired to be counted a god so did AGRIPPA in Cesarea delight when his oration was called the voice of God & not of man. Acts 12. CAIVS persecuted the Jews without a cause, so did HEROD AGRIPPA the Christians, Acts 12. CAIVS the higher he advanced himself, the greater was his fall, the like also happened to AGRIPPA. So pernicious a thing is ungodly company, burning their associates with their fire, or else blecking them with their smoke, and hurtful every manner of way. In the town of Alexandria the Grecians contended against the Jews, both parties sent ambassadors to Rome, the Grecians sent APPION, the Jews sent PHILO a very prudent and learned man. APPiON with flattering words insinuated himself in the favor of the Emperor CAIVS, and accused the Jews, that they neither built temples, nor offered sacrifices to the honor of CAIVS, as the Grecians did. PHILO was ready to answer, but CAIVS ruled with affection rather then with reason caused PHILO to be thrust out of his palace, and would not hearken unto him, Joseph. antiq. lib. 18. cap. 10. Euseb. lib. 2. ecles. hist. cap 5. In these two mirrours we may see the cruel disposition of this Emperor, whose dependers were persecutors of Christians, like as he himself was a persecutor of the Jews. If any good turn fell into his hand, it was rather by accident then of purpose to glorify God, or to punish sin: he banished HEROD ANTIPAS, who beheaded JOHN the Baptist, and his wife HERODIAS that incestuous harlot, who ended their life's in penuritie and misery in Lions of France, Euseb. eccles. hist. lib. 2. cap 4. But all this was done for favor of AGRIPPA, Joseph. antiq: lib. 18. cap 9. but not for detestation of murder and incest. In ende CAIVS was slain by his own servants, CHEREAS and LVPVS, whom the Emperor CLAVDIVS afterward punished unto the death, Joseph. antiq. lib. 19, cap. 3. This new IVPITER I count him to have been in worse case then old IVPITER the son of SATVRN, albeit both of them died, yet the one after his death, was counted a god, but the other after his death was counted a devil.

Claudius,

CLAVDIVS reigned thirteen years, eight months, Euseb. lib. 2. cap. 19. He ratified the gift of the kingdom of Judea, bestowed by his predecessor CAIVS upon HEROD AGRIPPA, and added thereto all the dominions of HEROD ANTIPAS, whom CAIVS had banished, Joseph. antiq. lib. 19. cap 4. This HEROD AGRIPPA when he returned from 'Italy to Judea built the walls of Jerusalem, sparing for no cost, so high and strong, that if the work had not been hindered by the procurement of MARSVS governor of Syria he had made them impregnable. He was not so careful to build the walls of the spiritual Jerusalem, for he beheaded the holy Apostle S. JAMES the brother of JOHN, and did cast PETER into prison, whom the Lord miraculously delivered, Acts 12. This HEROD and the Jews made havoc of the glory of God, and blood of his Saints. For he gratified them by shedding the blood of the Apostles of Christ, and again they gratified him by giving him the glory that appertained to God alanerly. For which cause he was stricken by the Angel of God, and consumed with worms, Acts 12. In this Emperor CLAVDIVS days, the famine foretold by the Prophet AGABVS, Acts II. afflicted the world. One of the causes of this plague doubtless was the manifold abuses of the creatures of God, in the middes of the abundance of bread, the contempt of the poor, which faults were so universally overspread in the world, that some of the Emperors themselves were not free of the foul spot of intemperance: as the scoffing speeches of the people did witness instead of CLAVDIVS TIBERIVS NERO calling the Emperor CALDIVS BIBERIVS MERO, Funct. Chron. This is referred to the successor of AVGVSTVS.

In the year of our Lord 48. and in the sixth year of the reign of CLAVDIVS, as CHYTRAeVS reckoneth, was gathered that famous Council of Jerusalem described viuely by the Evangelist LUKE, Acts 15. whereat were present the Apostles, PETER and PAUL and JAMES, and BARNABAS a reverent man of God, in whom Apostolic gifts were not inlacking, with other worthy men, IVDAS surnamed BARSABAS and SILAS notable Prophets and fellow-laborers of the Apostles: likewise the Commissioners of Antiochia, and Elders of Jerusalem with many others who were believers. What was concluded in this Council, I remit to the faithful narration of the Evangelist LUKE, Acts 15. Always if vot •… s be pondered rather then numbered, this is the Council of Councils more worthy to be called O Ecomenicke then the Councils of Nice, of Constantinople, of Ephesus, and Chalcedon. In the Council of Nice were worthy Bishops, who came from all quarters of the world, but in this Council were holy Apostles, who could not err in matters of faith, O Ecomenicke Bishops indeed, and any one of the holy Apostles was illuminated with more abundance of clear light in things pertaining to the worship of God then all the 300. and 18. Bishops convened at Nice in Bithynia. Many Romaine Deputies were sent in the days of CLAVDIVS to keep Syria and Judea in subjection to the Romaines, such as MARSVS, LONGINVS, CVSPIVS PHADVS, TIBERIVS ALEXANDER, CVMANVS and FELIX. I leave MARSVS and LONGINVS for desire to open up in what Deputies time things mentioned in holy Scripture came to pass. When CVSPIVS PHADVS was deputy, there arose a deceitful man named THEVDAS, to whom resorted a number of men about 400. who were slain, and all who followed him were scattered, Acts 5. ver. 36, IOSEPHVS writeth that PHADVS sent forth a troupe of horsemen, who suddenly charged the people that followed THEVDAS, and slew them, and took THEVDAS alive, and cutted off his head, and brought it to Jerusalem, Joseph. antiq. lib. 20. cap. 2, Euseb. lib. 2. cap. 11 After this man arose one IVDAS of Galilee in the days of the tribute, and drew away much people after him: he also perished, and all that obeyed him were scattered, Acts 5 37. If GAMALIEL in that narration keep the order of time, as these words (After him) would import, of necessity the words of the history of the Acts must be understood of another THEVDAS then that man of whom IOSEPHVS writeth in the place above mentioned. For IVDAS of Galite lived in the days of AVGVSTVS, and when CYRENIVS was Deputy of Syria and Judea, Joseph. antiq. lib. 18. cap. 2. and likewise antiq lib. 20. cap. 3. But I am not certain whether or no the words 〈 in non-Latin alphabet 〉 do absolutely import that IVDAS of Galilee was posterior in time to THEVDAS. When CVMANVS was Deputy, who succeeded to TIBERIVS ALEXANDER the insolency of one Romaine soldier was the destruction of twen •… 〈◊〉 innocent people, he discovered the secret parts of his body upon a solemn feast day, near unto the Temple, and in the sight of the Jews, they counted this a contempt done to God in the porch of his own house: CVMANVS drew the Romaine soldiers to the Castle called Antonia very near the Temple, and set them in order, and the people of the Jews, fearing the invasion of the soldiers, fled, and in the narrow passages ouertro de one another, and a great multitude of people were slain, Joseph. antiq. lib. 20, cap. 4. After this the people of the Jews came to Cesarea where CVMANVS was for the time, and complained of a Romaine soldier, who had casten a book of holy Scripture into the fire, whom CVMANVS beheaded, and so pacified the Jews Joseph. antiq. lib. 20. cap. 4. In end CVMANVS through his evil government procured to himself the indignation of the Emperor CLAVDIVS, he favored the wicked cause of the Samaritans, who had stopped the passages of the Galileans, and slain a great number of them. They were accustomed yearly to go up to Jerusalem to holy feasts, and their way was through the towns and villages of the Samaritans. CVMANVS rather favored then punished this wicked fact of the Samaritans, therefore he was removed from his place, and FELIX was sent to be Deputy of Judea, Joseph. antiq. lib. 20. cap. 5. Whether CLAVDIVS was empoisoned by AGRIPPINA his wife to prepare an easy passage to NERO her son to be Emperor or not, I leave that to be read in authors, who have entreated the life's of Emperors politically. It contenteth me to write of the estate of the Church in their time.

Nero.

DOMITIVS NERO succeeded to CLAVDIVS: he reigned thirteen years and eight months, Euseb. lib 3. cap. 5. His mother AGRIPPINA after the death of CNEVS DOMITIVS AENOBARBVS was joined in marriage with the Emperor CLAVDIVS. In the first five years of his government he abandoned the insolency of his wicked disposition, so that it was a proverb in the mouths of men, Neronis quinquennium, in regard of his good carriage for the space of five years. But a fire long covered, in end breaketh out into a mighty flame, that no water can sloken it. His cruelty against his mother, his wifes OCTAVIA and POPPEA, his master SENECA, the Poet LVCAN, and the vile abuse of his body with persons of his nearest consanguinity, I remit to the reading of learned authors, who have written exactly the history of the Romaine Emperors, and I haste to that which is the principal purpose of this compend, howe wicked NERO kindled the first great Fornace of horrible persecution against the Christians. It cannot be denied but in the days of TIBERIVS our Lord Christ Jesus was crucified: in the days of CALIGVLA and CLAVDIVS the hands of that cruel persecutor HEROD was mightily strengthened by the favor, countenance and bountifulness of both these Emperors, so that he laid hands upon the pillars of the house of God: and so I deny not but the Church of God before the days of NERO was in the furnace of trouble, but now come the days whereinto the Romain Emperors like unto NEBVCHADNEZAR werefull of rage, and the form of their visage was changed against the Christians, and they commanded that the furnace should be hot seven times more then it was wont to be hot, Daniel chap. 3. ver. 19.

This history henceforth containeth on the one parte, the great wrestling of persecuting Emperors against God, not like to the wrestling of JACOB with God, Genes. 32. The place of IACOBS wrestling was Peniel where he saw God, the form of wrestling was with many tears and strong supplications, Hos. 12. the ende was, that the Angel should not hastily depart from him leaving him comfortless, the success was the obtaining of a blessing, which was the armor of God to save him against the hateful malice of ESAU: but by the contrary, NERO, DOMITIAN, TIAIAN, ANTONIVS, and the rest set their faces against the heaven, commanded the holy One of Israel to depart out of the world, endeavored to quench the saving light of his Gospel, and by so doing, brought down upon themselves, instead of a blessing, that wrath that is revealed from heaven upon all them who detain the truth of God into unrighteousness, Rom. 1. ver. 18. On the other part is set down the constant faith and patient suffering of the Saints who hated not the burning bush, because it was set on fire, but they loved it, because in it they were refreshed with the comfortable presence of the great Angel of God, Exod. 3. who would not for gaining of their life's once fashion themselves according to the similitude of Idolaters in outward and external things. TERTVLLIAN in his book de corona militis declareth that true Christian soldiers abhorred from setting a garland of flowers upon their heads when they received wages for their painful service in warfare, because it was the habit of Idolaters who sacrificed to IVPITER. O happy men of God, whose virtues the dead colors of Painters cannot represent, and the feastered manners of this corrupt age cannot imitat! Oh when shall our shadows depart? when shall the fresh oil of the grace of God be poured into our lamps, that the light of our faith, patience, and constant perseverance may shine clearly to the world as theirs did?

The occasion of this first great persecution of NERO was his own barbarous and cruel fact: he caused the town of Rome to be set on fire, which wasted the buildings of the town for the space of six days, Bucol. Index chron. Funct. chron. Chytr. chron. & to eschew the vile infamy of this barbarous fact, he laid the blame upon the Christians, & gave forth edicts and commandments to persecute them to the death. NERO was so hateful an adversary to all righteousness, that EVSEBIVS following the example and words of TERTVLLIAN, affirmeth that if the Gospel had not been an excellent good thing it had not been condemned by NERO, Euseb. eccles. hist. lib. 2. cap. 25. It is supponed that PETER was crucified, and PAUL was beheaded at Rome in time of this persecution. And EVSEBIVS is in that opinion, lib. 2. cap. 25, If this betrue, the very dead bones of PETER & PAUL are witnesses against the Romaine Church if they continue not in that same faith that PETER & PAUL sealed up with their blood. The estate of the Jews under NERO was very hard in respect of the oft change of the Romaine Deputies. For in NEROES time continued FELIX for a space, whom the Emperor CLAVDIVS had sent to Judea, & after him FESTVS, ALBINVS, and FLORVS. This last Deputy was fashioned according to the similitude of the manners of NERO his master, & the Prouerb holdeth true in NERO & FLORVS, Such man such master. In the time that FELIX was Deputy, a certain Egyptian man pretending to be a Prophet, & promising great things, persuaded four thousand of the Jews to follow after him, Acts 25. but FELIX sent forth companies of horsemen and footmen, who slew four hundredth of the people that followed the Egyptian, and took two hundredth of them alive, the rest were scattered, but the seducing Prophet escaped, and could not be found, Joseph. antiq. lib. 20. cap. 6. When FESTVS was Deputy, King AGRIPPA heard the Apology of PAUL, and said that in a part PAUL persuaded him to be a Christian, Acts 25. This AGRIPPA (I say) the son of HEROD whom the Angel of God slew, Acts 12. was advanced to great honors by the Emperor CLAVDIVS, as his father had been before him by the favor of CAIVS, and he possessed not only his fathers dominions, but also the Tetrarchie of Iturea and Trachonitis sometime belonging to PHILIP the son of HEROD the great. His might and riches procured trouble to the nation of the Jews. He had a palace situat upon the West-side of the Temple of Jerusalem, & in regard it was built upon a mountain he had a delectable profpect of the town of Jerusalem: yet not content with this, he mounted up the walls of the Palace by a new building, so high that they who were in the palace might have seen the altar, and sacrifices of the Jews offered in the inner court which at that time was called Atrium Iudeorum. This doing grieved the harts of the Jews. They on the other part to cut off the sight of those who dwelt in the palace, from beholding their sacrifices raised up the wall of the inner court on the West-side to such eminency, that no man could behold the sacrifices of the Jews from the palace King AGRIPPA and FESTVS with authority commanded the Jews to demolish their new built wall. In end this matter was referred to the Emperor NERO, who being solisted by his wife POPPEA, gratified the Jews in this point, & compelled them not to cast down their wall, Joseph. antiq. lib. 20. cap. 7. FESTVS died in Judea and ALBINVS was sent to be Deputy in Judea. ANANVS was the high Priest of the Jews in these days, and finding opportunity of time, to practice the malice of his heart against JAMES the son of ALPHEVS surnamed IVSTVS, an holy Apostle & kinseman of our Lord Jesus. When ALBINVS was upon his journey, & had not as yet arrived neither to the coasts of Egypt nor of Judea, this ANANVS (I say) caused JAMES surnamed IVSTVS, & the brother of our Lord to be stoned to death, Joseph. antiq. lib. 20. cap. 8. EVSEBIVS writeth that he was thrown down frō the pinnacle of the Temple, Euseb. eccl. histlib. 2. cap. 23. This cruelty of ANANVS albeit it displeased both king AGRIPPA, and ALBINVS the deputy of the Romaines, & the people of Jerusalem, yet wicked men are wiser in their own generation then the children of light: & ANANVS saw that if he had lingered until the Romaine Deputy had arrived, he could not have procured the death of a man counted so just, and so well-beloved of the people, as the Apostle JAMES was It is to be marked that EVSEBIV in the forementioned place describeth the martyrdom of JAMES surnamed IVSTVS before the edict of the persecution of NERO, after which followed the martyrdom of PETER and PAUL in the 12. year of NERO his reign, Epiphan. contrahares. nevertheless the Romaine Church had forged epistles decretal whereinto CLEMENS Bishoppe of Rome writeth to JAMES surnamed IVSTVS after the death of PETER. What credit these decretal epistles deserve, it shall be declared hereafter Godwilling. But FLORVS who succeeded to ALBINVS was an avaricious and cruel man: he exhausted the treasure that was in the Temple, and took out of it sixteen talents of silver. And when the Jews at Jerusalem murmured against him, he came to the town in great wrath, and permitted the soldiers to slay and to spoil the citizens of Jerusalem at their pleasure. Likewise he afflicted with unaccustomed cruelty men of noble birth, by scourging & crucifying them, Joseph. de bello Iudaico lib. 2. cap 25. This was the ground of the war between the Romans and the Jews, wherein Jerusalem came to that lamentable ruin foretold by our Savior Christ, Mat, 24. Now to return to the Emperor himself, and form of his death, After he had reigned 13. years and eight months, the Senate of Rome proclaimed him to be an enemy to mankind, and condemned him to be whipped with wands to the death, & to be harled through the city. For fear of which punishment he was forced to fly, and by slaying of himself made an end of his most wretched life. Justin.

Uespasian.

AFter NERO, OTTO, VITELLIVS, and GALBA contended for the empire, and were all hastily cut off, and made out of the way, and FLAVIANVS VESPASIAN was chosen Emperor by the Romaine army, he reigned 10. years, Bucol. Index Chron. The nation of the Jews at this time for the most parte was given over into a reprobate mind, according as it was foretold by the Prophet ZACHARIE: Then said I, I will not feed you: that that dieth, let it die, and that that perisheth, let it perish, and let the remnant everyone eat the flesh of his neighbor, Zach. 11. 9. Like as the intolerable crueltle of FLORVS had irritat the nation of the Jews: even so on the other side the unsupportable obstinacy of the Jews had incensed the wrath of the Rom. unes against them. They were now become so headstrong that they rejected the sacrifice that was wont to be offered for CAESAR, Joseph. de bello Iudsico lib. 2. cap. 30. The calamity of the Jews who dwelt in Alexandria and in Damascus, was but the beginning of sorrows: fifty thousand Jews were slain in Alexandria, ten thousand in Damascus, Joseph. debel. Iud. lib. 2. cap. 36 & 41. Besides this many signs & wonders both in heaven and earth, did proclaim their future desolation and destruction. A Comet was seen in heaven hanging over the town of Jerusalem for the space of a year, and having the similitude of a sword: in the Temple at the mid time of the night, a clear light was seen shining round about the Altar, in brightness not unlike unto the light of the day: and the great brazen port of the Temple opened of the own accord about the sixth hour of the night: chariots of fire were seen compassing towns, and a voice was heard in the sanctuary warning to flit and to transport, with many other fearful signs and wonders. Joseph. de bello Iud. lib 6 cap. 31. But a people senseless, whose eyes were dim, whose ears were dull of hearing, whose heart was fat and locked up by Satan in infidelity, they could take no warning of the wrath to come, because the Lord was minded to destroy them. FLA. VESPASIAN and his son TITVS VESPASIAN leading an army of threscore thousand armed men from Ptolemaida besieged the towns of Galilee and Trachonitis: so many as would not willingly be subject to the Romans, the towns of Gadara, Tiberias, Iotopata, Tarithea, Gamala, all these were brought under the renerence of VESPASIAN, and IOSEPHVS, who had been lurking in a cave (after the town of Iotopata was conquessed) was taken alive, and kept in bands by the Romans: he foretold that VESPASIAN should be Emperor, and saluted him CAESAR, and 〈 in non-Latin alphabet 〉 while NERO was yet alive. de b •… llo Iud. lib. 3. cap. 27. When this prophecy came to pass indeed, and he was chosen to be Emperor, he sent for IOSEPHVS and commanded that he should be loosed from bands, but TITVS his son thought more expedient that his bands should be cut off from him, rather then loosed, to the end he might be counted a worthy man who never deseuned captivity nor bands, de bello Iud. lib. 4. cap. 39. FLAVIVS VESPASIAN returned to Rome, and left behind him his son TITVS to sub due the Jews, & to besiedge the town of Ierus •… lem. but the Christians who dwelt at Jerusalem were warned by God to depart out of the town of Jerusalem, so they left it, and dwelt beyond Jordan in a town of Decapolis called Pella, Euseb eccles. hist lib. 3. cap. 5. Separation of the corn from the chaff goeth before the unquenchable fire wherewith the chaff shall be burnt. TITVS began to besiege Jerusalem in the first year of the reign of his father, at the time when the people were gathered to celebrate the feast of the Passover, Euseb. lib. 3. cap 7. The terror of the sword of the Romaines without, the fear of merciless brigands within in the bowels of the town prevailing, the flewere of the dead (wanting the honor of burial) infecting the air, and devouring the living with contagious sickness, theviolent plague offamine breaking asunder the bands of Nature, and constraining women to eat the birth of their own bellies, Joseph. de bello Iud. lib. 6. cap. 21. AH these calamities ceased upon them at once in the just judgment of God. They despised the father of eternity, and the Prince of peace, & said to PILAT. We have no King but CAESAR, John 19. 15. now they find that the mercies of CAESAR were cruel, & his son TITVS who was commended in all men's mouths as meek, merciful, liberal and eloquent, and was called amor & delitiae humani generis, that is, the love and most dainty thing of all mankind, yet God made him a terrible scourge to the nation of the Jews, who forsook the Lord Jesus, and preferred CAESAR unto him. In Scripture we read of many great vials of the wrath of God poured down upon unrighteous men, but these are greatest that resemble by most viue representation the great condemnation of the wicked at the last day, such as the flood of NOE, the overthrow of Sodom, and destruction of Jerusalem. The flood of NOE was universal and sudden, so shall be the condemnation of ungodly men at the last day, Mat. 24 37. 38. 39. The overthrow of Sodom and Gomorrhah, was a destruction unsupportable, and the more meet to be an example of the vengeance of eternal fire. epist. Iud. ver. 7. The destruction of Ierusalē, & the forerunning tokens thereof are so mixed with the tokens preceeding the condemnation of the great day, that it may be clearly perceived that God hath appointed the one to be a type and figure of the other, Mat 24. So ost as we call to remembrance the flood of NOE, the overthrow of Sodom and the destruction of Jerusalem, let us fear and stand in awe to fall into the condemnation of ungodly men, because all the terrors of these judgments concur and are massed together in the judgment of the last day. What are the deep Weeles of water, what are the shoures of fire and brimstone, what is famine, pest and sword, both intestine and foreign, in comparison of that worm that never dieth, and that fire that shall never be quenched, & the blacknesle of darkness, with weeping and gnashing of teeth, &c.? It is a terrible thing to fall into the hands of the living God. Concerning the number ofthem that were slain in Galilee, Trachonitis, Samaria & Judea, chiefly in the Metropolitan town Jerusalem, over and beside those that were sold to be siaues, and those that were devoured by wild beasts, in the triumph of FLA. and TITVS at Rome, read Joseph. d •… bello Iud. lib. 6 cap. 45.

Titus.

AFter FLAVIVS reigned TITVS VESPASIAN his son two years, two months, twenty days, Bucolc. index Chron. The nation of the Jews being now subdued, there was great peace in all parts of the Romaine dominions, both by sea and land, and the temple of IANUS in Rome was closed and locked up again, Bucolc.

Domitian.

FLAVIVS DOMITI AN was associat to his brother TITVS in government during his lifetime, and after his death was his successor: he reigned 15. years, Chytr. chron. He was proud like NERO, & persecuted innocent Christians as he did, so prone & bent is our corrupt nature to sin, & to follow evil examples. Now again the Church of Christ militant upon the earth must learn obedicnce by suffering, & must give a proof before the world, that the Covenant of God is written in the tables of her heart, and so deeply ingraued by the finger of God, that no tribulation, anguish, persecution, famine, nakedness, nor death it self can separate her from the love of Christ. The members of the Church were the good merchants, of whom Christ speaketh, Mat. 13. who having found a pearl of unspeakable value, were content to sell all that they had for love of gaining it: they had tasted of the Well of water springing up into eternal life, and thirsted not again for the water that cannot satisfy the heart of man with full cōtentment, John. 4. 14. In this second great persecution the belooued disciple of Christ the Apostle JOHN was banished to the Isle of Patmos for the word of God Euseb. eccl. hist. lib. 3. cap. 18. FLAVIA DOMICILLA, a woman of noble birth in Rome was banished to Pontia an Isle lying over against Caieta in Italy, Euseb. eccl. hist. lib. 3. cap. 19. PROT A'SIVS and GERV ASIVS were martyred at Milan, Chytr. Chron. concerning the miracle wrought at their sepulchers, Godwilling, we shall speak in the third Century, and in the treatise of relics. CHYTRAEVS writeth that the Evangelist TIMOTHY was stoned to death at Ephesus by the worshippers of DIANA, and that DIONYSIVS AREOPAGITA was slain by the sword at Pareis. DOMITIAN had heard some rumors of the Kingdom of Christ, and was afraid as HEROD the great had been, after the Natiuitie of our Lord: but when two of Christ's kinsmen, according to the flesh, the Nephews of the Apostle IYDE were presented before him, and he perceived them to be poor men, who gained their living by handy labor, and when he had heard of them that Christ's Kingdom was not of this world, but it was spiritual, and that he would come at the latter day to judge the quick and the dead, he despised them as simple and contemptible persons, and did them no harm, Euseb. eccles. hist. lib. 3. cap. 20. In ende as the life of DOMITIAN was like unto the life of NERO, so was he not unlike unto him in his death: for his own wife and friends conspired against him, and slew him: his body was carried to the grave by porters, and buried without honor. The Senate of Rome also decreed that his name should be rased, and all his acts should be rescinded, Suetonius. in Domit. Jerome. catal. script. eccles.

Nerva.

COCCIVS NERVA after DOMITIAN reigned 1. year, 4. months, Euseb. lib. 3. cap. 21. Bucolc. And hitherto all the Emperors that ruled, were borne in Italy: from this forth strangers do rule: for TRAIAN the adoptive son of NERVA his successor was borne in Spain. NERVA redressed many things that were done amiss by DOMITIAN, and in his time the Apostle JOHN was relieved from banishment, and returned again to Ephesus where he died. Euseb. cccles. hist. lib. 3. cap. 21.

Of Antiquity.

TO the history I have adjoined certain Treatises containing contrauerted questions in our time, for decision whereof it is necessary to have recourse to the writings of the Apostles, & the custom of the Primitive Church, adhering to the Apostolic doctrine firmly even unto the death. Our first treatise Godwilling shall be of Antquitie. Now this doctrine is to be spread out into four branches. First we shall speak Godwilling of Antiquity of verity, next of Antiquity of error, thirdly of Antiquity of custom, and fourthly what is the best way to discern between the ancient verity and the old lie. Antiquity of verity is the way of salvation pointed out by the finger of God from the beginning of the world, & of this way speaketh IEREMIE cap. 6. ver. 16 Seek out the ancient ways, and walk in them, & ye shall find rest unto your soul •… Antiquity of error, is an adding, pairing, altering, or contradictiō to the ancient way pointed out into this word of God, and of this Christ speaketh in the Gospel of Matthew. Ye have heard it said of old, Thou shalt not slay, &c. but I say unto you, he who is angry with his brother without a cause is worthy of judgment. Mat. 5. ver. 21. and 22. Whereby Christ declareth that the false interpretation of the law, whereby the spiritual law was drawn to a corporal and a gross sense and meaning, yet was this error ancient, and was heard of old time: but the very description of antiquity of error declareth that it is not so ancient as the truth, forsomuch as it is a depravation & marring of the afore-existent truth, either one way or other. The third sort of antiquity is antiquity of custom, that is, certain customs that crept in into the Church of God, partly in the days of the Apostles, partly soon after their days, such as was 〈 in non-Latin alphabet 〉 , that is feasts of love epist. lude. ver. 12. and after the Apostles days, 〈 in non-Latin alphabet 〉 , that is, three dippings in water in the sacrament of Baptism. These customs were neither authorized by Apostolic precept and commandment, neither abrogated by Apostolic prohibition, but tolerated into the Church until the time they were abused as we see clearly 1. Cor. 11. ver. 20. 21, 22. Now as concerning antiquity of verity, first we shall declare where it should be sought: secondly, when it is found▪ what is the virtue and power of it: thirdly how it ought to be reverenced, loved and followed of us. And first, antiquity of verity is to be sought, as the Apostle S. JOHN and beloved disciple of Christ sought it, to wit, out of the mouth of him who was from the beginning, 〈 in non-Latin alphabet 〉 that thing which was from the beginning, John. 1. ver. 1. as if he would say, I present unto you no new doctrine, but that which I received from the mouth of Christ himself, who was existent (albeit not manifested in the flesh) even from the beginning of the world. In the beginning was the word, &c John 1. ver 1. If this way we seek antiquity, we assuredly find the ancient way of God▪ whereinto we should walk, and get rest unto our souls, Ierem, 6. ver. 16. Antiquity is not to be sought as PSAMMETICHVS King of Egypt sought it from new waned babes keeping them in in secret custody without hearing any articulate voice, or intelligible speech, whereby he might discern what people and language was most ancient, HERODOT. EVTERP. this was a follish seeking out of antiquity from them that were not ancient.

Next when we have found out the ancient truth, consider the virtue and power of it. It is strong and mighty in operation like unto Christ the author of it, whose hnmilitie and apparent weakness bruiseth and dasheth in pieces all the glorious, strong and stately things of the world that are lifted up against him: for the little stone hewed out of the rock without hands it dashed in pieces, and bruised into powder the gold, silver, brass and Iron of the huge and terrible image set against it, Daniel 2. even so the verity whereof Christ is the author, is like unto himself, in outward appearance weak, but in operation strong and mighty, defacing and abolishing all the apparent pomp, glory and power of the lie, To this well agreeth the ruin and ignominious fall of DAGON to the very breaking of his neck and palms of his hands, 1. Sam, 5.

In the third room consider what reverence, love and honor we ought to carry to this ancient verity, after it be manifested unto us. Be not like the babes of Alexandria in the days of PTOLEMEVS PHILOPATER, when the main huge and great ancre of the ship Thalmegos was laid out upon the shore, the children did ride on the stalk, and crept through the ring of the ancre as it had been made for the pastime of children, but wise ship-men knew it was appointed for a better use, namely to stable and make sure that great vessel in time of great and tempestuous storms: even so when we have found the ancient veritic of God, let us carry a great reverence to it, as unto the holy and sacred ancre fashioned by God to stablish our souls, that no tempest of false doctrine or cruel perfecution make us to shrink from that ancient verity of the Almighty. Moreover consider what commandment is given from God, even concerning hoary headed men, Levite. 19. ver. 32. to whom we are commanded to rise and to honor their countenance, but greater reverence is to be carried toward the hoary-headed verity: for the commandment given concerning ancient men sustaineth some exceptions. The sovereign King of a nation and his honorable counselors for the eminency of their places will not arise to honor ancient men, but ancient men rather arise to honor them, as JACOB arose & sat in the bed, because his infirmity could not permit him to rise and stand on his feet to do honor unto JOSEPH, Gen. 48. ver. 2, But as concerning the ancient verity of God it should be honored of all men without exception. EGLON King of Moab arose out of his chair when EHVD said unto him, that he had a message unto him from God, Judge. 3. ver. 20. and BALAAM uttering his prophetical revelation saith, Rise Balak and hear, and take heed unto me thou son of Zippor. Numb. 23. ver. 22.

With reverence should be joined an ardent love, and constant following of the ancient truth unto the end, following the worthy example of godly IOSIAS, who despised not the holy book of the Covenant of God, because it had been long misregarded, despised, vnreade, and far less expounded unto the people in the days of his father AMON, and of his goodsire MANASSE: for the book of the Lord's Covenant all this while lay in an obscure corner of the Temple, neglected and covered with dust, yet when it was drawn out of the dust, and presented unto the King, he received it reverently, he loved it ardently and followed this holy Covenant even unto the day of his death: so ought we to love the ancient verity of God at all times, but specially when it is despised and misregarded by men, as IOSIAS did, 2. King. 22. The love of the natural mother when she pleaded before SALOMON for the living child, was not abated, but rather inflammed, & increased by the apparent danger of her child, 1. King. 22. And that which is more admirable, the love that IEZABEL carried toward the idolatrous service of BAAL was not quenched by all these dashes that BAALS service got from heaven above and in the earth beneath The fire that came miraculously from heaven witnessed the falsh oode of the worship of BAAL, and the covenant made between HELIAS and the priests of BAAL with advise of the King and whole body of the people, whereinto the priests of BAAL with shame, skaith, and unspeakable disgrace succumbed, 1. King. 18. Yet all this I say quenched not the fond love that IEZABEL carried to that idolatrous worship as appeareth, 1. King. 19. where she bindeth her self with an oath to pursue HELIAS to the death. Should we not then be ashamed to carry less love to the verity of God, which bringeth rest unto our souls, then this woman did to a false worship, which led her soul headlong to perdition?

As touching Antiquity of error it is to be marked that whatsoever honor antiquity addeth unto the verity, the like dishonor, rebuke and shame it heapeth upon the error. For Satan himself, who is the author of all errors when he is called metaphorically a serpent, he is thereby rebuked, but when he is called an old serpent, Apocal. 12. ver. 9: he is more mightily rebuked, even so when antiquity is joined with error, then error is not graced but utterly disgraced, as who would say, this woman is an old harlot, or this man is an old fool, or this canker or rottenness in the flesh is an old feaster: all these are reproachful speeches pointing out the malady of an unsupportable evil. So the pains that are taken in our days to prove error to be an old thing is all takē in vain, for by so doing they only discover the turpitude & shame of the error. The Grecians bragged much of antiquity, so do the Papists. But the Chaldeans & Egyptians, & Phoenicians to whō antiquity was better known said no less confidently then truly of the Grecians. 〈 in non-Latin alphabet 〉 . Plat in Timeo. Theodo serns 1. de fide. The like I say of the Papists, who brag of antiquity more then of any other thing, that in such heads of doctrine wherein they differ from us they are not so much as countenanced by antiquity. As touching their foolish questions demanding of us where was our Church 600, years before our time, I answer by two other questions. First, Where was their church 1600 years ago: that is, Whē the Apostles called by Christ immediately were dispensators of the Gospel to the world, where was there a Church saying Masses, worshipping images, believing Purgatory? They will answer that the Apostle PAUL himself said Mass at Rome. In testimony whereof they keep until this day amongst their relics that table or altar whereupon the Apostle PAUL said Mass at Rome. But I will reply that Popery is a kingdom of lies. For the Apostle in his epistle to the Heb •… wes setteth down these two things as flat opposit the one to the other, a sacrifice propitiatory and unbloody: saying, Without shedding of blood there is noremission, Heb. 9. ver. 22. But the Papists will confidently affirm that the Mass that PAUL said at Rome was propitiatorium sacrificium, and incruenta hostia, that is to say, a propitiatory & unbloody sacrifice, which is impossible and repugnant unto his own doctrine. Secondly I demand of them another question anent the woman described 12. Apocal. she was clothed with the sun, and had the Moon under her feet: she had a diademe of twelve stars upon her head, which undoubtedly was the celestial light of Apostolic doctrine she travailed in birth to bring forth children to God: she was persecuted by the Dragon: to her was furnished wings of an Eagle, and she fled unto the wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundredth and threescore days. Now (I say) I demand of the Papists what wilderness was this, whereinto the woman lurked so long time? for no man dare deny but this woman representeth the true Church of Christ the mother of us all. Lurked she in the wilderness of Nitria or Schethis? Or lurked she in the wilderness of Arabia or Libya? Or lurked she in the wilderness of Persia, where IVLIAN the Apostat concluded his wretched life? Or in what other wilderness of the world did she lurk? When they have given me an answer to this second question, let them think in their own mind that they have answered the question proponed against us. If they can give no answer to this question, neither do I tell them where our Church was six hundredth years ago: but let them demand this question at him who furnished Eagle wings to her, and prepared a place for her in the wilderness. Always it is an article of our faith. I believe the holy ca •… holicke Church, albeit she was lurking, yet she was not dead nor gone out of the world. And like as the blood of Christ was not shed in vain: even so there is in all ages a number of men and women washen in the fountain of that precious blood, and prepared for heaven, albeit we cannot at all times point them out by the finger.

Now error in religion consisting in adding or pairing or altering, or contradicting the truth contained in the word of God. It is evident, I say, that error in religion is a cursed and execrable thing. To him that addeth unto the Lord's word shall be added all the plagues written in the book of God, and if any man take away from the words of God's book, God shall take away his parte out of the book of life, Apoc. 22. ver. 18. 19. The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it, or to make a flat opposition and contradiction thereto. And truly all these curses which God commanded to be pronounced out of mount Ebal, Deut. 27 every Christian is commanded to say Amen unto them, a part whereof may justly be applied against maintainers and forgers of error in religion. First, Cursed be the man that shall make any carved or molten image which is an abomination to the Lord, and all the people shall answer, Amen. ver. 15. In the 17. verse he who removeth his neighbors mark is accursed, how much more he who remooueth the marches of God's most holy Law and covenant. In the 18 verse. Cu •… sed he be that maketh the blind go out of the way. But a thousand times more cursed is he who perverteth the minds of ignorant people from the simplicity of the truth ofGod. Unto all these curses openly pronounced we are bound by the commandment to say Amen.

And like as error in religion is a thing accursed of God, so in like manner it is in itself an absurd thing, and full of horrible confusion, not only repugning unto the truth, but also to it self, much like unto IONAS gourd, which had into it a worm that smote it, so that it withered, Jonah 4. 7 even so there lurketh into the bowels ofancient errors a worm consuming them until they utterly wither and evanish. The error of EVTYCHES may serve for example, He thought that the immensity of the divine nature of Christ did so swallow up his human nature, that in Christ there is no more two natures, but one alanerly, namely his divine nature. Now if so be, howe are we saved by the death of Christ? Can the divinity die? Which absurdity of EVTYCHES error was well marked by ALAMVNDARVS prince of Saracens, as writeth THEODORVS lector. lib. 2. More over the ancient errors which sprang up even in the Apostles own days, and immediately after, had some portrate and shape of that absurdity that should continue in all errors that were to spring up afterward, ever pairing the glory that was due unto the most High, and advancing creatures out of measure. EBION and CERINTHVS denied Christ's divinity, and on the other parte MENANDER thought that the world was created by Angels. Here we see Christ's honor impaired, but the honor of Angels infinitely augmented. In like manner afterward ARRIVS denied that the Son of God was consubstantial with the Father, diminishing and pairing the honor due to Christ. But PFLAGIVS another Heretic magnified the power of man's corrupt nature, as if in it there were an ability to perform all the commandments of God. Thus we see that the very shape and similitude after the which Satan fashioned the error of EBION, CERINTHS and MENANDER continueth in ARRIVS and PELAGIVS. And in our days, the Papists will not go out of the bias of old Heretics: for Christ must not be the only Mediator both of redemption and intercession, but something must be paired from the honor of Christ, to the ende that the Saints may be enriched with the spoil of Christ, and be made up mediators of intercession.

Here I leave off to speak any further of the absurdity of ancient and execrable errors. But now it may be demanded, how cometh it to pass that absurd errors have so many followers? To this question let the Prophet IEREMIE answer, who speaking of the people of his own days utterly addicted to old idolatry, and to the worshipping of the host of heaven, he declareth also the reason moving them to be so bent to old errors. O (say they) When we s •… rued the host of heaven, then had we plenty of all things, but since we left off to do so, we are consumed w •… th the pest, the famine and the sword, Ier. 44. ver. 17. 18. Here we see that the multitude judgeth that religion to be best, the professors whereof enjoys greatest ease, wealth, and worldly prosperity. But in the book of the Psalms, we receive a better instruction to judge of the truth of God, and professors thereof according to the hearing of faith, and not according to outward things: There are glorious things spoken of thee ô city of our God. Psal 87. ver. 3. And these who judge according to outward appearance, they err in two things: first, they know not the right cause of the prosperity of Idolaters, secondly they know not the right cause of the penuritie of those who apparently have forsaken idolatry. The Apostle saith that God overlooked the time of ignorance, Acts 17. ver. 30. but in time oflight when the candle of the Gospel clearly shineth, and pointeth out unto us the way of ancient verity, the Lord will not spare them who have hypocritically professed his verity, but in their heart they love the deceit of error and lies, as the people in IEREMIAS days did. This is the condemnation (saith theEuangelist JOHN) that light is come into the world, and men loved darkness rather then light. John 3. ver. 19.

Antiquity of custom which we have before described, lacketh many things that areto be found in antiquity of verity. For it is not authorized by any Apostolic commandment, whereupon 3. things do follow. First there is no necessity urging us to keep things that are not commanded by Apostolic precept in matters concerning religiō. Secondly, where there is no necessity of doing, there is no fear or terror of conscience in leaving the same undone. Thirdly, where it is gone out of custom or use, there is no necessity to reduce it again, as the feasts called 〈 in non-Latin alphabet 〉 in the Apostlesown time, & the 3. dippings in Baptism after the Apostles time. Of these ancient customs we may boldly say four things. 1. That the Apostles gave no commandment to observe them, 2. that there is no necessity to keep & observe these customs. 3. there was no just cause of fear to the conscience, where these customs were pretermitted or neglected. 4. experience declareth that since use and custom which brought in these exercises hath also obliterat and worn them away, the Church in our time hath taken no regard of renewing these ancient customs again. Now anent the examples which I have already brought forth there are many who will make no contradiction, but as touching other ancient customs observed of old in the Church, without any written commandment, if those be touched, and the like be said of them also, more stir and greater ado will be made. Yet if I prove by ancient writers that the observation of Pasche day, and the observation of Lent were rites introduced in the Church without warrand of any Apostolic commandment, it will follow that there is neither necessity in keeping, nor leaving these things vnkeeped: wherefore consider what SOCRATES saith in his ecclesiastical history, lib. 5. cap. 22. Nusquam igitur Apostolus, nec ipsa Evangelia jugum ser vitutis illis imponunt, qui ad praedicationem accedunt: sed Paschatis festum, & alios dies festos ipsi homines suis quique locis propter remissionem laborum & memoriam salutiferae passionis, sicuti voluerunt, ex consuetudine quadam celebrârunt, neque Servator hoc, aut Apostoli nobis lege aliqua observandum esse mandârunt. Neque poenam nobis aut supplicium Evangelia vel Apostoli, sicut Iudaeis Lex Mosi, comminantur, sed historico tantùm modo ad reprehensionem Iudaeorum, quod homicidium diebus festis exercuerint, & quod Christus tempore Azymorum passus sit, conscriptum est in Evangeliis. That is, Therefore nowhere doth the Apostle or the Evangel lay upon them the yoke of bondage, who come to the preached word, but the feast of Pasche day, & other festival days men everyone in their own places, for intermission of labor, & for the remembrance of the salutiferous passion they kept as liked themselves best, these said feasts by a certain custom. Neither did our Savior or his Apostles by any law command us to do this thing, neither did the Apostles or Gospel threaten a punishment against us (to wit if we leave these things undone) according as the Law of MOSES doth against the Jews, but the history only for reprehension of the Jews in the Gospel setteth down in write, that the Jews upon festival days practiced murder, and that Christ suffered in the days of unleavened bread. Here all that I have spoken, is clearly declared concerning the observation of the feast of Pasche day. 1. no precept or commandment proceeding from Christ & his Apostles to keep it. 2. no threatening pronounced against thē who kept it not. 3. that it was brought in into the Church by custom, but not by commandment. 4. that when men endeuoure to authorize by commandments such ancient customs, then they bring a yoke & bondage upon the consciences of men. The like & more also is written in that same chapter by SOCRATES concerning the observation of Lent before the feast of Pasche day, that it was observed with such diversity of customs, both in number of days, and also in diversity of meats, from which men abstained in Lent as easily declared that the Apostles interponed no commandment in such matters, but left such customs free & indifferent to the discretion of Christians.

In the head of antiquity of customs, because I like not to be contentious in my judgment, two extremities would be eschewed. I. that we should not equal ancient customs to ancient commandments, for the causes above-written, which caveat SOZOMEN an ecclesiastical writer not observing, did affirm all these who are not thrice dipped in water to have departed this life without the sacrament of Baptism, Sozom lib. 6, cap. 26. In which opinion he equalled an ancient custom to an old commandment. And yet this same SOZOMEN, who is so precise in observation of an ancient custom of 3. dippings in Baptism, is not so precise in another ancient custom of abstaining from eating of flesh in Lent, but commendeth SPIRIDION who gave unto a weary stranger in time of Lent swine's flesh to eat, & eated himself of it also, affirming that to the clean all things were clean, Sozom. lib. 1. cap. 1 1. Tit. cap. 1. ver. 15. Thus we seee howe SOZOMEN confuteth himself at sometimes remembering that ancient customs are not equal to ancient commandments (as abstinence from flesh in Lent) and in other things forgetting himself, & making the ancient custom of thrice dipping in Baptism absolutely necessary. 2. anci •… nt customs not directly repugnant to the word, if they be kept free of commandment, necessity and fear (as is above specified) should not be so hatefully impugned, as ancient errors are impugned, but if abuses fall into them, these abuses should be timeously reprehended as the Apostle PAUL reproveth the abuses of the feasts ofloue in the Church of Corinth, 1. Cor. 11. But above all things beware that we rent not for matters of no great moment the unity of the Church of God, as VICTOR Bishop of Rome was purposed to have done, if he had not been timeously stayed by the prudent advise of IRENEVS Bishop of Lions Socrat. lib. 5. cap. 22. Now to conclude this short treatise of antiquity of custom, if a wise man would send a tongue to it to speak for it self, it would be so far from matching and equalling itself with the ancient commandments, that it would speak modestly and humbly to them, as ELIZABETH the mother of JOHN Baptist spake to the blessed virgins the mother of our Lord. Andwhence cometh this to me (saith she) that the mother of my Lord should come unto me? Luc 1, ver. 43. So might old customs speak to old commandments. Whece cometh this to me that commandment my mistress & Lady will tolerat me to be within the doors of the house of God, wherein she hath such soueraignitie and sway?

In the fourth head we are to entreat by what means ancient errors may be distinguished from ancient verity. And first, verity is not in all pointes like unto an old man whose strength is daily abated by debility and weakness, till at length the old man die, & go to the grave: yea rather verity the older it be, the virtue, strength, and vigor of it is the better known: but errors when they wax old they become weak, they die and euanish, and are vile as a filthy and stinking carrion, so as if any man in our days should open the grave of ARRIVS, and renew his ungodly opinion, he should see all Christians shake their heads, & stop their ears, and grip after a manner their noses with their hands, that the abominable flewer of that filthy carrion should not be felt: but by the contrary, the sweet smell of the ancient Veritie of Christ is like a precious ointment poured out, filling the house of God with no less delight now then it did of old when it was first preached by the Apostles in Ierusale, Acts 2. And as the house of DAVID daily waxed stronger, & the house of ISHBOSHETH daily waxed weaker, 2. Sam. 3. 1. such like is the estate of the Veritie and the lie.

Secondly, verity and error are best distinguished when they are riped up into the very ground, and frivolous & superficial trials are laid aside, As NEHEMIA did when he tried after the captivity who had a right of Priesthood to stand at the altar, & to offer sacrifices, he commanded them to produce their writes and genealogies, and make good their lineal descent from the loins of AARON, which right •… ey who could not find out were put from the Priesthood, Nehem. 7. ver. 64 Even so they who pretend verity of ancient doctrine, let them verify clearly by the written word, that this their doctrine came from the mouth of Christ & his holy Apostles: For as the procreation of AARON gave a right to stand at the altar, so also the doctrine that came frō the mouth of Christ and his Apostles, hath an undoubted right to be sounded in the Church of God. Remember now that wise NEHEMIAH was not superficial in his trial. The sons of HABAIAH, the sons of HAKKOZ, the sons of BARZILLAI could have shown in write that they were come of the descent of LEVI, and of the family of COAH, but that which was of greatest moment of all, that they were descended from that branche of the family of COAH which was separated to the scruice of the altar, to wit, from AARON, Numb. 16. ver. 40. that they could not prove. So the Papists of our time can prove that their doctrine hath had place six, seven, or eight hundredth years, and more also before our days, but that which is of greatest weight, to wit, that their doctrine came from the mouth of Christ and his holy Apostles, in that probation they succumbe.

Thirdly, let us try and discern the lie from the verity as AVGVSTVS CAESAR discerned him who falsely called himself ALEXANDER the son of HEROD, and the son in law of ARCHELAVS King of Cappadocia, and husband of GLAPHYRA, Joseph. antiq lib. 17. cap, 14. This ALEXANDER son of HEROD the great with his brother ARISTOBVLVS were both executed to the death, by the commandment of their father. But after the death of ALEXANDER, an artificer bearing that same name, and in stature, beauty, lineaments, and all agreeing proportion, so nearly resembled the very similitude of ALEXANDER the son of HEROD, that they who best knew HERODS son, did most confidently affirm, that this same artificer was he indeed, and he himself affirmed that he was HERODS son, and had escaped death by the favor of the executioner: Always when he was brought to Rome to the Emperor, AVGVSTVS would not be deceived with the liklyhood of his face, but groped his hand, and found it to be hard like to the hand of an artificer, and discerned him to be a deceiving fellow and punished him. This I grant may be applied more properly to Christ then to us. For albeit we be easily deceived & seduced with lies, yet the great King of heaven Christ Jesus cannot be deceived, he will not regard the brazen face of the lie calling it self truth, but he will wisely grope the hand of the lie, & examine what operations it hath wrought among the people, it hath blinded men's understanding it hath har dened their hearts, it hath learned them to be proud obstinate, & contemners of the truth of God, & finally it hath learned thē to honor creatures with impairing of the glory of the Creator. Then will the great King say, O full of all deceit thy hand and thy operations that thou hast wrought amongst men testifieth that thou art not of God. Nevertheless the members of Christ also, in some mean measure, may be groping the hand of the lie, & finding it to be hard & dric, & void of all sap & moisture of spiritual grace, we may say in our harts, O doctrine of lies, barren & withered within thyself, and communicating no grace unto thy hearers, the Lord separate us from thee, & thee from us, that we may adhere firmly unto our Lord and Savior Christ Jesus unto the end.

Finally, when we have done all that we can do to discern the lie from the verity, yet let us not live in security as though we could never be deceived. IOSVA that holy man of God was deceived with old garments, old bottles of wine, old bread and shoes, because he consulted not with the mouth of God, Ios. 9. ver. 14. Then above all things we should seek counsel at the mouth of God by earnest prayer, diligent reading of the written word, attentive hearing of godly sermons, and if we seek, we shall find, and if we knock, it shall be opened unto us. And the Lord direct us both in seeking and finding with the gracious conduct of his holy Spirit.

Here I purposed to have finished my treatise of antiquity, but when I remember with whom I have to do, and that they will say, I have purposely passed by the principal demonstration of antiquity in the Romaine Church, therefore I have subjoined the four forged, feigned and counterfeit maskes of antiquity in Popery, which will never prove them to be an ancient church: The false interpretation of Scriptures: the book of the Canons of the Apostles: the decretal epistles falsely ascribed to the fathers of the first three hundredth years of our Lord, and the book of DIONYSIVS AREOPAGITA. Anent the false interpretation of Scriptures Godwilling I shall speak in the treatise of heresy. Anent the book of the Canons of the Apostles if there were no more but only the last Canon containing a rehearsal of the books of holy Canonicke Scripture, it declareth the book to be supposititious, wherein the 3. books of Maccabees are comprehended as books of the Old Testament: And again among the books of the New Testament 〈 in non-Latin alphabet 〉 (note the preeminent dignity) it reckoneth the two epistles of CLEMENT, and his precepts given to Bishops comprehended into 8. books which were not to be published to all men, in respect they contained some secret mysteries, Canon Apost. cap. 84. Is then the epistles of CLEMENT, the 8. books of his precepts written to Bishops, the acts of the Apostles written by him Canonicke Scripture, books of the New Testament, equal to the writings of the Apostles, & yet dited for the most part as secret mysteries to B •… shops, to be concealed and hid from the people. when as the Apostle PAUL by the contrary writing to TIMOTHY and TITVS writeth unto them wholesome precepts to be communicate to the people. And the Apostle JOHN writeth to the Angels of the seven Churches of Asia nothing but wholesome precepts to be imparted and communicate to the 7. Churches, Apoc. 2. & 3. such a candle that shall be hid under a bushel, and not set upon a candlestick to give light unto the household of God? I dare not imagine that either the holy Apostles, or yet CLEMENT one of the Apostles faithful successors did ever light such a candle. The allowance which these Canons of the Apostles got in the sixth general Council Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greek into Latin, glorieth so much, was upon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glory much. First, because in that general Council HONORIVS 1. sometime Bishop of Rome was condemned of heresy. Secondly, because in that Council the Bishop of Constantinople was ordained to be in equal authority with the Bishop of Rome. And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiastical offices to marie, these constitutions (I say) were utterly disallowed, and the 5. chapter of the Canons of the Apostles gote better allowance, because in it, it was statute and ordained that the Bishop, Elder or Deacon, who repudiateth his own wife under pretence of religion, shall be excommunicate, and if he continue so doing he should be deposed. Now this general Council making in so many principal points against them, and only gracing the supposititious book of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church, if HOLOANDER had remembered what he had been doing, he had been more sparing in alleging the authority thereof. The shortness of the treatise will not permit me to make plain to the reader how the Council gathered by CONSTANTINVS POGONATVS, and the fathers of that same Council gathered again by IVSTINIAVNS 2. to perfect the work, they had immediately afore begun, both constitute but one general Council. Always if anything seem to be made up against us by the alledgance of a testimony out of the book of the Canons of the Apostles, remember in what time this testimony is alleged, namely, in the 68 1 year of our Lord. If IVSTINVS MARTYR, or IRENEVS, or any ancient father near unto the Apostles days had cited a testimony out of this supposititious book, it had been more likely that the Apostles had given command to CLEMENT Bishop of Rome to write that book. As touching the third mask of antiquity, to wit, the decretal epistles in the first Tome of Councils, and the distinctions of GRATIAN falsely ascribed to the ancient Bishops of Rome, I hope in the mercy of God to remember a few of them, specially in the 3. Century, but not to the honor of impudent and unlearned fellows, who have forged these decretal epistles, as if the world in all ages could produce no broods of better spirits, then the asses compositours of these decretal epistles. As concerning the accurate speculations of DIONYSIVS AREOPAGITA, who was never ravished up unto the third heaven as PAUL was, neither saw things that were 〈 in non-Latin alphabet 〉 that is things that cannot be spoken, and which are not possible for any man to utter, as PAUL did, 2. Cor. 12. ver. 4. I say of him only two things. First, if he had been so ancient a writer as Papists speak, and the disciple whom PAUL converted by his preaching in Mars street, Acts 17 then ancient writers had made mention of him, such as IVSTINVS & IRENEVS, and CYPRIAN, and such others: but of his writings no mention is made in the greatest antiquity, Secondly, I say with that reverent Doctor of our own nation Mr THOMAS SMETON that the books given out under the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈 in non-Latin alphabet 〉 , they are altogether fecklesse, impertinent & frivolous books.

Of Heresy.

EPIPHANIVS Bishop of Cyprus, when he writeth against Heretics, he intituleth his book Panarium that is a medicinal box or shrine whereinto are contained saving medicaments against the venom oflying doctrine: albeit heresy be a poisonable and hurtful thing yet treatises of heresy have been compiled not to hurt any man, but to give warning to eschew the pernicious snares of the devil. Like as learned men who have written of the nature of herbs, have not only written of such herbs as are meet for food, and of such as have a medicinal virtue to cure diseases, but of those also that are venomous and poisonable, to the end that men being warned of the peril, that is in eating of them, they may escape danger, and be kept in safety. In all ages wicked men have been like unto IVDAS when he entered into the garden of Gethsemane where Christ was praying, and sweating bloody tears for the salvation of mankind: he stepped in into the garden only of purpose to betray his master: so do wicked men in our days read the holy Scriptures diligently walking as it were in the middes of the garden of God, but only of intention to betray Christ Jesus, and to gainsay his everlasting truth. On the other side it becometh us well when we are driven either by necessity, or by some honest occasiō to be in places where Satan hath set up his throne, & to be walking as it were through the garden, that Satan hath planted, then let us mark diligently the abominations of the devil, the multitude of serpents and vipers that are lurking there, and give warning to poor souls, who are entangled with error, to leave that habitation of Dragons, & to come forth out of that comfortless den, to the end their souls may be refreshed with the delectable flowers of the garden of God I hope in the mercy of God so to speak of heresy, as I shall move no man to be an Heretic. And as concerning the railing words of the adversaries of the truth, who have with opē mouth proclaimed unto the world that we are Heretics, I am the less moved with their speeches, because it is the custom of lamed & cripple men to be mounted up on horseback, & an evil cause supporteth the own infirmity by the loud trumpet of railing words: yet have they not cleared to the world, that we maintain obstinately any point of doctrine repugnant unto the articles of true faith, and unto the principal grounds of Christian religion preached by Christ, and committed to write by the holy Apostles. Let them be as prodigal in their curses as they please, crying out against us 〈 in non-Latin alphabet 〉 , I answer with simplicity of a humble mind 〈 in non-Latin alphabet 〉 : this word written with 〈 in non-Latin alphabet 〉 , and not with 〈 in non-Latin alphabet 〉 , signifieth a thing hanged up in the Lord's Temple, and dedicat to God. Have we not seen with our own eyes deep wounds made in the flesh of man, that have been needled by skillful Chirurgians, and in end cured and healed, and the skin of man cutted in twain by the sword, united again by the needle & medicinal plasters? That doctrine which endenoureth to needle the wounded world, and to unite it again unto that holy doctrine taught by the Apostles and Evangelists, and professed in the first hundredth year of our Lord, shall we call it heretical? Shall we be so babish, that we cannot discern the sword from the needle, conjunction from separation, healing from hurting, welfare from woe? If we knew Christ Jesus, and the power of God working by his word, we had not so rashly condemned the truth of God. The Jews spake as confidently against Christ, as ever the Council of Trent hath spokē against us: We h •… ue a law & according to our law he ought to de, because he made himself the Son of God, John. 19. ver. 7 Under pretence of zealous keeping of the Law made against blasphemers, Levite, 24. 15. they condemned the holy One of God as a blasphemer. But his father by loosing the sorrows of death, & receiving him into heaven, & placing him at his own right hand annulled ipso facto that rash sentence given out in earth against the innocent Lamb of God. Even so the Lord in his own appointed time by receiving our souls into those celestial mansions prepared for his own Saints shall undo the rash decreetes that are given out against us in the earth. In all ages this matter hath been contrauerted, and Heretics have obstinately maintained their bad and reprobate opinions, and as obstinately refused the odious and vile name of Heretics: and this question in our days is like to a flame of fire which no abundance of water can sloken. The definition of an heresy we have already set down in the 3 chap, resteth now in this treatise to ponder the name it self, to consider the ground of heresy, the propagation and prevailing power of it at sometimes, & the greater and more prevailing power of the curse of God, making heresy in end to wither as the fig tree did that was cursed by Christ: And finally to declare what should be the carriage both of Pastors, magistrates and people toward Heretics. 〈 in non-Latin alphabet 〉 is a word of the Greek language, and very ample in signification, for it signifieth a choosing. Now it is certain, that it is no fault to a man to take a choice when God doth offer it unto him: as when it was offered to SALOMON to ask what he liked best, he chose rather to crave wisdom then riches from God, 1. Reg. 3. and when DAVID chose rather to fall into the hands of God then of man, 2. Sam. 24 ver. 14. DAVID in choosing the pest rather then the sword or famine, took a choice which was offered unto him by God. And the pondering of the generality of the word may declare, that in things indifferent whereinto God hath granted unto men a liberty & free choice, such as eating of flesh, or abstinence from it, marrying or not marrying, a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON, and a man is not to be called an Heretic because he marrieth, because God hath given him liberty to marie, or not to marie as a man listeth best, providing always he seek counsel of God, to dispose him in such indifferent things that way, whereby he shall be most meet and able to glorify God. For true it is that the Evangelist writeth No man hath seen God at any time, the only begotten Son of God, who is in the bosom of his Father, he hath revealed him, John. 1, which words plainly do testify, that in matters of faith God hath not given unto a man a free choice to embrace what opinion he pleaseth, but God hath tied & bound us in matters of faith to the mouth of his dear Son, to the ende we should think no other thing of God then Jesus Christ hath revealed unto us.

Now anent the ground of heresy, I follow the opinion of AUGUSTINE in his book of exposition of some places of the epistie to the Galathian, wherein he compareth Heretics to the sons of KETVRA whom ABRAHAM married after the death of SARA, Gen. 25. These children were procreated of an old father, and of a young mother, even so Heretics pretending antiquity of Scripture, but forging unto them a new & young sense whereinto Scripture was not written they become defenders of a false opinion. The words of S. AUGUSTINE are these: Ex occasion antiquaeveritat •… s in novitio temporalique nati sunt mendacio, that is, through occasion of antiquity of the truth they are borne into the novelty of a temporal lie: so that AUGUSTINE his judgment soundeth to this that Heretics pretend antiquity of scripture for their father, but they are more like to KETVRA then ABRAHAM, following rather the novelty of error, then the antiquity of verity. In this manner IRENEVS thinketh that heresies do spring up of a false understanding of holy Scriptures; using the comparison of men who break the golden image of the king, & after it is molten, again fashion it according to the similitude of a Fox, now it cannot be called the kings image any longer, albeit it be composed of that self same gold whereof the kings image was made, even so, when words of Scripture are drawn to a new, false & heretical sense, count that new sense heresy & not Scripture. Iren adversus Ualent. lib. 1. cap. 1. Now these opinions of IRENEVS and AUGUSTINE concerning the original ground of heresy do well agree with the word of Christ himself written in holy Scripture, Are ye not therefore deceived, because ye know not the Scriptures, neither the power of God. Marc 12. 24. The Sadducees knew well eneugh the words of scripture, but not the right sense and meaning of them. And therefore it is great wisdom to mixe our reading with prayer, to the ende that the Lord who guided the pen of Prophets in writing, may guide also our hearts in reading.

With this ignorance of the meaning and true sense of holy Scripture is joined an unspeakable and devilish pride, for they make no account of anybody under heaven, but of themselves alanerly, and hypocrites have their own opinions in so wonderful admiration, that they stop their ears from hearing all wholesome admonition, which pertinancy and pride, is the cause wherefore the Apostle PAUL calleth them 〈 in non-Latin alphabet 〉 , that is, condemned of themselves, Titus 3. For like as there are some persons so bent to destroy their own bodies, that it is not possible to the vigilant attendance of friends to keep them from mischief and harm, the experience whereof kythed in PORCIA the daughter of CATO and wife of BRVTVS: even so there are a number of men carried so headlong to hell, that no wholesome doctrine or admonition can be heard, because like to the Gadarenes swine, the swift pace of their race cannot be stayed, until they be drowned in the lake. Of this cause of heresy NAZIANZEN writeth ad Cledonium that the heretic APOLLINARIS counted of his own songs as we count of the old and new Testament, even so his associates counted his songs and rhymes to be the third testament. In like manner the heretic MARCION was a pattern of incorrigible pride, who came to Rome after the death of HYGINVS, and when he heard that he was not admitted to an ecclesiastical office, he demanded of the preaching Elders there, what was the meaning of Christ's words, when he said, That no man pieceth an old garment with a piece of new clothe: for that, that should fill it up, taketh away from the garment, and the breach is worse, Mat. cap. 9. ver. 16. 17. In their answer they declared the true meaning of Christ's words. But the proud stomach of an head-strong Heretic applied the parable to himself, and avouched that he should make a remediless breach among them, because they had refused to receive him into their fellowship. Epiphan, contra hareses which thing he endeavored to perform until his last breath.

Heresy was propagated and increased rather in the Halcyon days of CONSTANTINE, VALENTINIAN, THEODOSTVS and MARTIANVS, then in the woeful days of NERO, DOMITIAN, TRAIAN, ANTONINVS, SEVERVS, MAXIMINVS, DECIVS, VALERIAN, AVRELIAN, DIOCLETIAN, through the wise providence and wisdom of God, who would not at one time overcharge his Church with unsupportable burdens, neither would he suffer his Saints to be tempted above their strength. For if heresies had been in number as many, and in power as strong before the days of CONSTANTINE as they wer after his days, it had been hard till have borne forth so many mighty assaults: but our merciful Lord would have the faith and patience of his Saints to be tried by persecuting tyrants in some ages, and again the knowledge of the Church to be tried mightily by Heretics in other ages. So that we shall find moe heresies springing up in the 4. Century, then in all the preceeding 3. Centuries, yea if it had pleased that godly father AUGUSTINE to have abridged his abridgement of heresies written ad Quod vultdeum, the number of heresies in the first 300. years should not be found great. But AUGUSTINE dividing these Heretics who were called Gnostici in three bands, to wit, in Saturniniani, Carpocratiani and Basilidiani, who all were but one rank of Herctiques, he maketh the number to seem greater then it was. And in like manner d •… iding the Mo •… tanists in Pepuziani, Cataph •… yges, Pris •… lliani, and Montanistae, maketh also the number to seem great, how beit all these four are but one heresy, receiving sometimes a name from the author MONTANVS, sometime frō the country of Phrygia whereinto this heresy was bred, so •… time frō the town of Phrygia called Pepuzum where they dwelt, & sometimes from the false prophetess PRISCILLA, who propagated the error of MONTANVS. In like manerthere were many obscure heresies who could find few or no followers, because it seemeth that the heresy died as soon as the Heretic, such as Helc •… saitae, Caiani, Sc •… hiani. And there is no great necessity to discourse of such abortive births as incontinent died before they came to any kind of ripeness: EVSEBIVS saith haeresis helce saitarum simul etiam at que coepit, extincta est. That is, the heresy of Helcesaitae mmediatly after it was begun it was quenched, Euseb, lib. 6. cap. 38. And finaily AVGSTINE reckoneth among Heretics of the first 300 years Tessares •… aidecataitae in the Latin Quaterdecimani who maintained no opinion repugnant to the grounds of faith, but only kept Easter upon another day then the Romaine Church did observe it.

But albeit heresies sprang up in the days of good Emperors, yet were they not fostered and nourished by them, but by all possible means were abandoned, but God punishing the contempt of the truth, and the love of false and lying doctrine, suffered an evil Emperor to rise after a good, such as CONSTANTIVS after CONSTANTINE, and ANASTASIVS after MARTIANVS, and these evil Emperors by their own profession, countenance & authority strengthened the heresies of ARRIVS and EVTYCHES which were bred in the days of the good Emperors forenamed: so that the strength of an heresy was borne out by the arm of man allanerly, and it was not a plantation that our heavenly father had planted, and therefore in end behooved to be rooted out.

Then mark the power of the wrath of God against Heretics, heresies, and sometimes against the very places of their meetings. It is known that ARRIVS brast asunder, as IVDAS did, and that his bowels gushed out, a just recompense of his troubling of the intestine peace and bowels of the Church of God. MONTANVS and his two mad prophetesses PRISCILLA and MAXIMILLA hanged themselves as IEROM doth write, citing APOLLONIVS for his author, Jerome. catal script. PAVLVS SAMOSATENVS, a man leper both in soul and body, was excommunicate in all Churches professing Christ in the whole world, and by the authority of the Emperor (as shall be declared Godwilling) with shame and ignominy was driven from his usurped chair in Antiochia. MANES was excoriat by the king of Persia. The bad fortune of the priests of BAAL contending against HELIAS, and slain at the brook K •… shon, 1. Reg. 18. ver. 40. The most infortunate condition of AMAZIA the priest of Bethel, whose wife became an harlot in the city, and his sons and daughters fell by the sword, and his lande was divided by line, and himself died in a polluted land, Amos 7. ver. 17 All these examples (I say) declare that terrible is the wrath that the Lord will pour out against false prophets and false teachers. In like manet the heresy of ARRIVS when it was at the very height, began to shed it self into three contrary opinions as a kingdom divided in it self, and could no longer stand some were still called Arrianes, and utterly denied that the Son of God was 〈 in non-Latin alphabet 〉 , that is, consubstantial with the father, yet they granted that he was 〈 in non-Latin alphabet 〉 , that is of like substance with the Father. But AETIVS, ACATIVS and EVNOMIVS another race of ARRIANS, thought that the Son was neither 〈 in non-Latin alphabet 〉 , nor yet 〈 in non-Latin alphabet 〉 to his Father, and for this cause they were called Anomoe •… .

The third faction of A •… rianes were MACEDONIVS and his adherents, who were inconstant and wavering minded in their opinions concerning the Son of God, sometime leaning to the Homoo •… sians, sometime to Homoiousians, and sometime to Anomoei, according as any occasion of grief was presented to them by any one party, they leapt to the opinion of another party: but these wandering stars and wavering fools, obstinately spake against the divinity of the holy Ghost. This division amongst themselves was the first forerunning token of the decay of this heresy. What desolation also came upon Nicomedia the principal town of Bithynia appointed by the Emperor CONSTANTIVS for the meeting of Arian Bishops the history doth record. The Lord shook the town of Nicomedia with an earthquake, and disappointed the meeting of the Arians, Socrat. ecclef. hist. lib. 2. cap. 39. THEODORETVS differeth from SOCRATES an •… nt the place appointed for the convention of A •… rian Bishops, always he granteth that it was shaken with earthquake, and overthrown, Theodoret. lib. 2 cap. 26.

In the last room, let us consider after what manner of way should Heretics be dealt with by Pastors, magistrates, and people. As concerning the Pastor, because he should be a man of knowledge, and able to convict those that gainsay the truth, Tit. 1. the Pastor should confer with the Heretic, & admonish him once or twice to return to the soundness of faith, Tit. 3. Wherein it is to be noted, that the word in the Greek language betokening admonition is 〈 in non-Latin alphabet 〉 which word point •… th out the end and purpose of the preachers travails, rather then his painful travails, for the end should be to put a right mind into him, or to bring him to his right wits again, for an Heretic is a mad fellow indeed, and out of his right wit, as NAZIANZEN spake of A •… OLLINARIS who denied that Christ had a soul as we have, but his divine nature joined with his body supplied the room of his soul. NAZIANZEN writeth of him that when he spake of the mind of Christ, he was mad, and by his mind 〈 in non-Latin alphabet 〉 . And it is a very hard matter to reduce a mad man to his right wit again: therefore let a preacher take it to heart that to convert a Heretic is a difficill work, for he is dealing with a man possessed with a strong devil, who cannot be cast out by Christ's disciples, except Christ himself put hand to the work, Mat. 17. This the Apostle writeth, not to make Pastors to despair and give over the care of conquessing of Heretics, but to do this work circumspectly and warily, with humility and reverent fear, craving that our Lord and master Christ Jesus would kyth his strength in our weakness, otherwise this turn cannot be done. Yet lest any faithful preacher should be utterly dismayed in regard of th •… difficulty of the work, two things are to be considered: first, the Apostolic commandment warning us to admonish him once or twice, which warning, seeing it is not given in vain, it should be obeyed Secondly, God hath blessed the travails of some of his servants, & by them some Heretics have been reclaimed to the right faith: as namely BERYLLVS Bishop in Bostra in Arabia, who denied that Christ was existent before he took flesh of the virgins, yet by the painful travails of ORIGEN he was converted to the true faith again, Euseb. eccles. hist. lib. 6. cap. 33. And this is the cause wherefor I separate BERYLLVS from ARTEMON in the subsequent history. In like manner God blessed the travails of DIONYSIVS Bishop of Alexandria, by whom in a place of Egypt called Arseno •… is, Coracione was converted, who had been before infected with the error of NEPOS an Egyptian Bishop, and father of the Chiliastes, Euseb. eccl, hist. lib, 7. cap. 24. And therefore let not the faithful Pastors despair, because the work is difficil, but obey God's commandment, and commit the issue to God himself.

Concerning Magistrates, like as they prescribe to all men their duties, so in like manner, God who is their only superior, prescribes their duty to them in all things, and in this mater also: for the Lord commanded the false prophet, who allured the people to follow other gods, to be slain, Deut. 13. ver. 5. What reward then belongeth unto Heretics, their successouts, for it is all one to worship a false god, and to worship the true God falsely, and if the false prophets who ent •… sed the people to worship a false god should die, what other sentence can be given out by the magistrates against an heretical teacher, who entiseth people to worship the true God falsely, but only that he should be slain. He is worse then a murderer who killeth a man's body, for there may be some valuation of the harm and skaith that a murderer hath done, but who can value and ponder the harm that an Heretic doeth, who by false doctrine murdereth the souls of infinite numbers of people, he is worse then an infidel, forasmuch as he hath obtained a more abominable name then an infidel. For an infidel as S. AUGUSTINE speaketh cannot be called desertor fidei & oppugnator •… ius, that is, a forsaker and impugner of the faith, because he never embraced it, but an Heretike is a backslider from the faith which sometime he professed, and an hateful impugner of the same. Finally he is more pernicious then a Schismatike who laboreth to cut the band of love wherewith we are coupled with our brethren, but an Heretike endevoreth to cut the very throat of faith, wherewith we are coupled with our God. Also a schism hath many times been found without an heresy, but an heresy was never found without a Schism. Then this question may be conceived in these terms. What shall be done with a man who is worse then a murderer, worse then an infidel, worse then CORE, DATHAN and ABIRAM, who by a pernicious schism, rent the unity of the holy people? yea, what shall be done with them who like unto Foxes suck out the blood of Christ out of the souls of the poor sheep of Christ? Now let God answer from his Sanctuary. Let such a false prophet be slain. Deut 13.

True it is indeed that the doubtsome judgments of ancient and learned fathers have made this question more debatable then otherwise it needed to have been. For S. AUGUSTINE in the book of his Epistles is found till have altered his opinion anent the punishment of Heretics twice or thrice. In the Epistle written to DONATVS Deputy of Af •… ke he would have Heretics to be dantoned, but not to be slain, writing to him in these words. Sic igitur corum peccata compesce, ut sint quos poeniteat peccasse, that is to say, Therefore so subdue their faults, that they may be afore hand to repent that they have faulted, Epist. 127. But in another Epistle written to GLORIVS and ELEVSIVS he thinketh that Schismatikes and Heretics (such as the Donatists were) deserved greater punishment then Idolaters themselves, for he saith, Qui fecerunt idolum, usitata gladii morte perempti sunt, qui vero s •… hisma facere voluerunt. hiatu terrae principes devorati, & turba consentiensigne consumpta est. that is, These who made an idol, were stain with the accustomed death of the sword but these who endeavored to make a schism their princes were devoured by the gap of the earth, and the people that consented to them were consumed by fire, Epist. 162. In these two foresaid Epistles AUGUSTINE in the one is very gentle, in the other very rigorous. Now hear the third opinion of •… . AUGUSTINE in these words. Non solùm mansuete, verùm uiam utiliser, salubriterque plectantur, habent enim quod corpore incolumes vivunt, hubent unde vivunt, habent unde male rivunt, duo prima salva sint, ut quos poeniteat sint, hoc optamus, hoc quantum in nobis est impensa opera instamus. Tertium vero si Dominus voluerit, tanquam putre noxiúmquc resecare, valde misericorditer puniet. that is, Let them be punished not only meekly, but also profitably and wholsomely, they have whereupon their bodies are healthfully entertained, & they have whereupon they live, they have also whereupon they live wickedly, Let these two former partes safely remain unto them, that penitent men may be to the fore: this we wish and we earnestly endeuoure so far as in us lieth, that it may be brought to pass, but the third part as rotten and hurtful, if it were cutted away, they were very gently punished, Epist. 254 this epistle is written to NECTARIVS. Wherein it is evident that AUGUSTINE himself was not settled in one constant opinion howe Heretics should be punished by magistrates. But what shall we say? When Nile and Danube have wandered long, in end they pour their waters into the sea, and when AUGUSTINE hath been sometimes in one opinion, and sometimes in another, in ende he is compelled to say Amen to that which God hath said in his word, that is, that a false prophet should be slain, Deut. 13. I speak of deceiving teachers, but not of deceived people. As touching the people, the weaker they are, the wiser they should be, not exponing their weakness to the hazard of strong temptations, but following the counsel of the Apostle writing to the elect Lady, ver. 10. 11. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed: for he that biddeth him, God speed, is partaker of his evil deeds. But seeing a blind man may be shoueled out of the way, and poor simple people may be soon bewitched, Galat. 3. therefore it is expedient for the people to acquaint themselves well with the 12. Articles of their faith, and so firmly to adhere to them that in no case they sufferthem selves to be miscarried from that short sum of Christian faith. For EPIPHANIVS when he had written a Catalogue of heresies that sprang up before his own time, he thought it expedient also to write another book called Anchoratus, which book containeth a declaration of the true and right faith according to the writings of holy Scripture, which faith if it be firmly kept, it shall be like unto an ancre that stablisheth a ship, that it be not drowned in the tempest of the raging sea: even so the fast gripping to the heads of our faith, and right understanding of them saveth us, that we be not miscarried with the tempest of heretical doctrine.

Also the counsel of AUGUSTINE is not to be misregarded. In reading of Scripture if we cannot take up the very genuine sense and meaning of the place, at least let us not expone that place of Scripture in a sense repugning to the analogy of faith. So shall we be like to a man who hath aberred from the direct way, yet he wandereth in the fields leading to the town whereat he would be, Augustine de doctrina Christiana. lib. 1. cap. 37.

Above all things let not the people hearken to those teachers who would enforce the words of Scripture, and wrest them to a sense flatly repugnant to the principal purpose entreated in that passage of Scripture: for words are invented for to express the purpose, but the purpose is not devised for the words. A clear example we have in the sixth of JOHN his Gospel. Our master Christ is speaking in that Chapter to a carnal & fleshly hearted people, who were offended at his doctrine: for remedy whereof our Lord teacheth them, that his doctrine was spiritual, and consequently was not to be received with fleshly ears and hearts saying unto them, It is the Spirit that quickeneth, the fl •… sh profiteth nothing, the words that I speak unto you, are sp •… rit and life. John. 6. ver. 63. That is, as S. AUGUSTINE writing upon this place doeth expound, my words should be spiritually understood. Now therefore whosoever will expone the words of Christ spoken in the sixth of JOHN (except ye eat the flesh of the Son of man, and drink his blood, yo have no life in you) ver. 53. into a corporal and carnal sense I say people ought to beware of such a teacher, because he wrests Christ's words to a sense flat repugnant to the purpose that Christ hath in hand at that time. And the counsel given by the Apostle to TITVS, although it be given to Bishops yet it is necessary also for people in these words Holding fast the faithful word according to doctrine, Tit. 1. ver. 9. Mark well the word 〈 in non-Latin alphabet 〉 , which signifieth not only an adherence, but also a firm adherence. The word 〈 in non-Latin alphabet 〉 is so general that we are tolerated to have many things, but in such way as we had them not, 1. Cor. 7. but the compound words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 that is to possess & firmly to keep, are to be restrained only to Christ, who is our portion, and to his faithful word where unto we ought so firmly to adhere that we will rather be separated from our lives then from that faithful word. And to this faithful word ALAMANDARVS Prince of Saracens inseparably adhering deluded the Eutychian Bishops sent from SEVERVS Anno 512. So I conclude that there is nothing so expedient for God's people as clearly to know the sum of their faith, and firmly to adhere unto the same.

Of the foundation of the Church.

SEeing that the Church is counted the Lord's city built upon his holy mountain, Psal. 87. ver. 1. And that house that is built on a rock so firmly, that the stormy tempests of winds, floods and rain cannot procure the fall of it, Mat. 7. This house I say is undoubtedly the building ofGod. Let us therefore seek out the true foundation of it, which being found out, let everyone of us endeavor to be a living stone adhering by faith to the true foundation.

The word foundation is sometime properly taken, sometime improperly. Properly, 1. Cor. 3. ver. 11. in these words: For another foundation can no man lay, then that is laid which is Christ. Vnproperly the doctrine of the Prophets and Apostles is called a foundation, because it leadeth to Christ the very true foundation. Ephes. 2. yer. 20. Ye are built upon the foundation of the Prophets and Apostles. In like manner faith that coupleth us to the true foundation, figuratively beareth this name, Epist Iud. Build yourself in your most holy faith, ver. 20. These figurative speeches should offend no man no more then if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem, and he should point out his finger toward the East, and say there it is, his meaning is, there is the way leading to Jerusalem: even so when we say that the Apostles doctrine is the foundation of the Church, our meaning is, that Apostolic doctrine is a lantern leading to Christ the true foundation.

The Prophet ISAI speaking of Christ in a proper sense writeth. Therefore thus saith the Lord. Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation, and he that believeth shall not make haste. Isa. 28. ver. 16. Many Metaphores are here I grant, and if any man list to be contentious, he may affirm that in the very word foundation there is not inlacking a piece of figurative speech. Yet this standeth certain, that nothing is properly called the foundation of the house of God, except Christ Jesus alanerly.

In this description of the true foundation of the Church we have two great comforts, and one wholesome admonition. The first comfort is this, that he who knoweth all our infirmities, and by what remedies they may be best supported, he hath sent his own Son in our nature to bear our burdens as a foundation beareth the weight of the whole house. He commanded MOSES to make a brazen serpent in the wilderness, by the sight whereof the people bitten with fiery serpents were cured, Numb. 21. 8. And the Lord knew best to what foundation his poor Church leaning, might find surest safety and sweetest refreshment. Therefore O people stinged with serpents be not afraid to look up unto the brazen serpent, because it is the remedy prepared by God himself to support your wounded bodies. And O weak, afflicted and persecuted Church take boldness to adhere to Christ the precious and sure foundation appointed by God himself for the support of your distressed estate.

And the Prophet to move the Church to serious and diligent attendance useth the word Behold. As if the Lord were pointing out a comfort with his own finger to weary sinners, and saying, O sinner that art weary with that burden that hangeth on thy back so fast, & presseth thee down so sore, come I will show thee a resting place, even the stone that I have laid in Zion, go to it, behold, I have laid it there myself, and that stone will bear all thy burdens, & refresh thee in all thy temptations. On the other part mark that Satan that great deceiver, when he would most subtly deceive people, he will needs counterfeit God, and point out his finger also, and make demonstrations and say. Behold, Christ is in the d •… sert: or behold, Christ is in the secret place. Mat. 24. ver. 26, believe it not saith Christ. When God saith behold, we will take diligent attendance what is it that the Lord hath pointed out unto us. But when Satan putteth out his finger also, and saith, behold, Christ is even here presently, really, corporally in the box carried by the Priest, then beware of the devils demonstrations, for he is an old subtle serpent, and hath deceived many.

The Papists taking advantage of demonstrative words 〈 in non-Latin alphabet 〉 thou seest, 〈 in non-Latin alphabet 〉 thou shalt see, 〈 in non-Latin alphabet 〉 look thoroughly into it, they take the boldness to affirm that the body of Christ is corporally present in the holy Sacrament: which body we not only see, but also we touch, and we not only touch, but also we eat it, and not only do we eat it, but also we carry it home unto our houses. Upon this place of CHRYSOSTOME they have grounded such undoubted assurance that Christ is corporallie present in the Sacrament, that the Papists in the Northern partes of Scotland s •… nt a letter to Sterling to M. P. S. to resolve the Marquess of Huntley in the matter of the Sacrament, because CHRYSOSTOME apparently condescendeth to corporal presence ofChrists body in the Sacrament. When I read the letter, I said, and as yet do say, that they needed not to have taken so much pains to seek for resolution of that question either for them, or for others, but read forward the words of CHRYSOSTOME that follow, where he maketh his own meaning plain, saying, 〈 in non-Latin alphabet 〉 . that is to lay. Therefore clenge thy soul, and prepare thy mind for the receiving of these mysteries. Can there be a more cuident declaration of his meaning then this? First where he saith 〈 in non-Latin alphabet 〉 , thou seest him not in the crib, but upon the altar. But I pray you with what cye see we Christ upon the altar, or table? (for both are one thing as the learned know) 〈 in non-Latin alphabet 〉 saith CHRYSOSTOME, that is, with the eye of our soul and mind. Again he saith that we touch that blessed body of Jesus. But with what finger? 〈 in non-Latin alphabet 〉 , with the finger of our soul & mind. Again he saith that we eat that blessed body, but with what mouth? 〈 in non-Latin alphabet 〉 , with the mouth of our soul & our mindc: & lastly he saith that we carry him home, but in what stomach? 〈 in non-Latin alphabet 〉 in the stomach of our soul & mind. For this cause he exhorteth us to cleanse & prepare our soul & mind for the participation of divine mysteries, Prepare the eye of our mind to see Christ, the finger of faith to touch him, the mouth of faith to eatc him, and the stomach of our soul to keep the Lord Icsus, Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporal and carnal manducation of the flesh of Christ? I hauc cast in this short digression to let our Northern Papists understand that the arguments which they supponed to be invincible, may be easily answered.

The comparison of Christ to a stone is so frequently used in Scripture that the very prophecy of Christ's nativity, death and latter coming to judge the world are illustrate by this similitude. In like manner to represent the plenitude of his wisdom, the unspeakable goodness and irresistible power of Christ, this similitude is brought in. He is a stone cut out of a rock without hands, Dan. 2. ver. 34. Here is his nativity represented. His sufferings by the similitude of a carved stone, Zach. 3. ver. 9. His latter judgment by the similitude of a stone, that falleth upon a man and grindeth him to powder, the fullness of wisdom and understanding in Christ, by a stone full of eyes, Zach. 3. ver 9. His power by a stone smiting the feet of the great image, and destroying all the glory of it. And finally his unspeakable goodness by the similitude of a corner stone, and of a stone that is a sure foundation.

The second comfort contained in this description is this, that Christ is a precious stone, a corner stone & a sure foundation. Wherefore Christ is called an elect or tried stone, we shall hear Godwilling hereafter in the description that the Apostle PETER maketh of this same stone. Now Christ is not like unto the stones of other buildings more different one from another in place then in nature: for the stone in the foundation is but a senseless stone as well as the stone of the wall that is built upon it. And it is possible that if the house & building be casten down, that some of the stones that were in the wall, be laid in the foundation, and some again that were in the foundation be laid in the wall, whereupon ariseth this vicissitude, that the stone sometime sustained, now sustaineth, and by the contrary. the stone now sustaining sometime was sustained. But Christ Jesus is a precious stone sustaining us at all times, and never sustained by us, partaker of our nature, but not of our sins, in many things like, but in infinite things unlike unto us: holy, blameless, undefiled, separate from sinners, and made higher then the heavens. Heb. 7. And in this also that he is a corner stone, he hath a prerogative above all other corner stones for other corner stones join walls together, that are not far distant one from another, such as the sidewall and the gauell of an house: but Christ hath joined Jews and Gentiles together so infinitely separate one from another, that none could unite them but Christ alanerly. For who could cast down the partition wall, and abolish the law of ceremonies, which made infinite alienation of the minds of the Jews from the Gentiles, but only Christ? Ephes. 2. 14,

The Prophet unto the two comforts addeth an wholesome admonition, that he who believeth in him shall no make haste: this speech is borrowed from men that make haste to fly from their towns and holes, for fear of the force and power of the prevailing enemy, as the people of the tribe of ISSACHAR did, when SAVL & IONATHAN were slain by the Philistines upon the mountains of Gilboa, they left their towns for fear, and the Philistines dwelt in them, 〈◊〉 Sam. 31. But they who have once betaken themselves to the holy mountain of God, and rock of their salvation Christ Jesus, they have no need to make haste and to fly, because in him they find assured protection and defense.

The people of the Jews in the days of ISAIAH sent down to Egypt and had confidence in the horses of PHARAOH, but they fande the strength of PHARAOH to be their shame, Isa. 30. ver. 3 And the Jews in the days of IEREMIE, who would not lean upon the suretieof God's promises, and tarie in Jerusalem, but they would needs fly to Egypt, in Egypt they died by the sword, Ier. 43. ver. 16. But he who leaneth with constant faith to this sure foundation, shall not make haste, or as the Apostle PETER expoundeth it, He shall not be ashamed, 1. Pet. 2. ver. 6.

The doctrine of the Prophets and Apostles is called a foundation, as said is, because it leadeth to Christ. Wherefore we have to learn how firmly we ought to adhere unto the doctrine of the Prophets and Apostles as a lantern leading to Christ: for this cause let no man mixe light with darkness, nor obscure the bright shining light of Apostolic doctrine with the traditions of men: for this doctrine is like unto pure gold, Psal. 19. ver. 10. And like as fine gold is marred with mixture, because there is no other metal in fineness comparable unto it: even so prophetical doctrine is utterly spoiled when it is mixed with the traditions and doctrines of men. For that is a mixing of dross with gold, and of rotten waters with pure and clear waters. After this unhappy form of dealing CAROLVS 5. Emperor presumed to mixe together the dregs of Popery with the wholesome Apostolic doctrine by the mercy of God professed in many nations as appeareth in the book called Interim set forth at his commandment Anno 1548. which book neither pleased the Romaine Church, neither those of the true reformed religion, but within the space of four years it wallowed and euanished as an abortive birth. Now it is to be remarked in this point what difference is between the persons of the Prophets and their doctrine. The Prophets continued not long alive Zach. 1. ver. 5. but their doctrine continued, because it was after a manner a foundation. The like may be said of the Apostles.

In like manner faith in some sense may be called a foundation, Epist. Iud. ver. 20. because it is the mean whereby we are coupled to Jesus Christ, John. 3. ver. 16. And the Apostle IVDE calleth it our most holy faith no doubt opponing faith to infidelity: for infidelity utterly polluteth the soul, and maketh it prophaneHeb, 3 ver. 12. And in another place. Let there be no fornicator or profane person like Esau, who for one mease of meat sold his birthright, Heb 12. 16, Thus we see if infidelity once take root in the heart it will make it so profane, that the Covenant of God, the land of Canaan, the blessing, yea and heaven it self will be set at light avail. But on the other parte, when the heart is coupled by faith to Christ, then is faith like unto a whip in Christ's hand scourging out infinite abuses out of our souls, John 2.

Now seeing that Christ is the only true foundation by the determined counsel of God appointed to sustain the weight of the whole house. Let us consider how meet a foundation Christ is in respect of all his offices, for the Church is weak, and Christ is an almighty King able to sau •… . Isa, 63. The Church militant is subject unto sin, & Christ is an high Priest, whose sacrifice once offered, hath a perpetual virtue to save those that believe, seeing he ever liveth to make intercession for them, Heb, 7. ver. 25. Finally, the Church is naturally ignorant, and Christ is the great Angel of the counsels of God, who hath revealed unto us all things needful to be known, John 4. ver. 25. Therefore on this sure rock and holy mountain let us repose with assured confidence of faith.

Now I come to the words of the Apostle PETER a faithful interpreter of the words of the Prophet ISAIAH. H •… e calleth Christ A living stone refused of men, but chosen of God and precious 1. Pet. 2. ver. 4. He is a living foundation, not so much in respect of our natural life, where of also he is the author, For in him We live, we move and we have our being, Acts 17. ver. 28, as in respect of our spiritual life, where of also he is the author, and where of the Evangelist JOHN speaketh. In him was life, and the life was the light of the world, John. 1, ver. 4 Christ is the author of that life that consisteth in the true knowledge of God. And this is life everlasting, that they know thee, and whom thou hast sent Jesus Christ, John. 17. ver. 3. What is the life of a man without the true knowledge of God reconciled to him in Christ but spiritual deadness? yea deadness more miserable then the deadness of dogs killed in their mothers belly, miserable for this that they never saw the light, and more miserable, because the light never saw them. And these who have not seen by the eyes of faith God reconciled to them in Christ, they are double miserable, neither have they seen the true light, neither hath the true light ever looked upon them but in anger and wrath.

This living foundation (saith the Apostle) was disallowed of men, but chosen of God and precious. But I pray you wherefore did men disallow him? Because he appeared in the similitude of a servant: because he was like unto a root in a dry ground: because he was a man full of sorrows & had experience of infirmities: because he was wounded for our transgressions, & broken for our iniquities, and because of his chastisments and his stripes, Ifa. 53. So miserably is our corrupt nature disposed, that not only we err anent persons, despising them whom we ought to reverence, but in despising them for the self-same cause, for the which they should most reverently be regarded. Christ is to be regarded of us for many causes, chiefly for this that he humbled himself to the end he might exalt us, and he was content to be wounded to the end we might be cured by his stripes, Ifa. 53. In the next words the A postle admonisheth us, that all the attempts of men against the souerainitie of Christ, are foolish and vain, because he ever is, and shall be the very elect and precious stone whereupon the house of God is built. The gainsayings of men against Christ, are li •… e unto the tempests of wind, that are moved in the air, whereby men and beasts, and trees, and ships are mightily troubled and shaken: but the sun, moon and stars are so highly eleuate above the air, and the region of the winds, that they cannot perturb nor trouble those c •… stiall creatures. Even so the contempt of men done against Christ cannot impair one jot of his most excellent honor. He is chosen of God and a precious, and a worthy foundation, albeit all the whole world should grind their teeth, and speak in the contrary.

To this foundation so viuely described both by the Prophet, Isa. 28. and by the Apostle PETER 1. Pet. 2. we are exhorted to draw near, to wit, by faith. For like as infidelity separateth the heart from Christ, even so faith coupleth the heart to Christ. The Apostle saith. Take heed lest at any time there be in any of you an evil heart of unbelief that departet •… from the living God, Heb. 3. ver. 12. An unbelieving heart departeth further from the Lord then the East is distant from the West. For the unbelieving heart in doubting of the verity of the promises of Christ would make Christ no Christ. If he who promiseth to save us, do not save us, then is he no Savior indeed but in word only. But the faithful and believing heart draweth near to Christ toucheth the hem of his garment, draweth virtue out of him: yea He that 〈◊〉 hath received the testimony of God, and sealed up that God is true, John. 3. ver. 33. Of all handwrites the hand write of the heart is the principal. God delighteth to Write his covenant in our hearts, Ier. 31, ver. 33. Even so in like manner God delighteth to have his Covenant sealed and subscribed with our heart blood, which no man can do, but he that believeth in Christ.

To conclude this short treatise after that the ground of the house of God is so clearly known by the very demonstration of the finger of God to them who will not believe, that may justly be said which Christ spak to the unbelieving Jews Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses in whom ye trust. For had ye belecued Moses, ye would have believed me •… for he Wrote of me. John 5. ver. 45. 46. The like I say to the Papists in our days, they shall not want an accuser, for the Apostle PETER shall be their accuser: who sending us from himself to Christ the elect, and precious & sure foundation of the Church. convicteth all those who adhering to the person of the servant, misregardeth the honor due to the Sovereign Lord & Master. The Lord work true faith in us, that we cleaving fast to Christ have never need to be ashamed

Traianus.

T RAIAN the adoptive son of NERVA was the first stranger who obtained that honor to be king of the Romaines. He reigned 19. years 6. months, Euseb. eccl hist. lib. 4. cap. 3. A man so exceeding well beloved of the Senate & people of Rome, that after his days whensoever a new Emperor was elected, they wished unto him the good success of AVGVSTVS, and the uprightness of TRAIANVS. Notwithstanding of this, he was a cruel persecutor of Christians. And this third persecution is justly counted greater then the two preceeding persecutions. To other afflictions now is added contempt and shame. It was no great dishonor to be hated of NERO and DOMITIAN, wicked men and haters of righteousness, but to be hated and persecuted by TRAIAN, a man counted a pattern of upright dealing, this was a great rebuke. Notwithstanding Christians looked to Jesus the Author and finisher of their faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God, Heb. 12. ver. 2. Many have more patiently endured pain in their flesh, then shame and contempt in the world, but Christ's true disciples must resolve to be a gazing stock to all the world & to be countedthe offscourings of the earth, as the holy mē ofGod did in the days of the Emperor TRAIAN. These were citizens of heaven, living in earthly tabernacles, living vpō the earth, but not fashioned according to the similitude of this world, Rom. 12. In doing great things by faith, they surpassed mighty Monarchs: In patient suffering of cuil they ouerwent admired Philosophers. In this persecution SIMON the son of CLEOPAS an •… oly A postle suffered martyrdom being now an hundredth and twenty years old: he was first scourged, and then crucified: but all this rebuke he most patiently suffered for the Name of Christ, Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdom we have spoken in the first Century, the time of his suffering was in the time of TRAIANVS. Plin. 2. Deputy in Bithynia breathing threatenings against innocent Christians persecuted great numbers of them to the death. In ende he was commoued and troubled in his own mind, considering both the number and patient suffering of Christians that were put to death, he wrote to the Emperor, declaring that Christians were men of good conversation, and detested murder, adultery and such other ungodliness: only they had conuentions early in the morning, and they sang Psalms to the honor of Christ whom they worshipped as God, but they would not worship images (here make the portrait of the ancient Apostolic Church, & what conformity the Romaine Church in our days hath with it the Lord knoweth) This letter of PLINIVS mitigated the Emperors wrath in a part yet gave he no absolute commandment to stay the persecution, but only that the judges should not search them out narrowly, but if any happened to be presented before them, then let them be punished, Euseb. eccl. hist. lib. 3. cap. 33, What confusion was in this edict it is well marked by TERTVLLIAN: the one part of it repugneth to the other. In forbidding to search them out narrowly, he declareth their innocence, but in commanding to punish them, when they were presented, he pronounceth them to be guilty. Tcrtul. Apol. This is that Emperor for whose soul GREGORIE the first made supplications to God 400. years after his death, and was heard of God as DAMASCEN writeth serm. de defunctis. This superstitious Monk of the descent of Saracens blood if he supponed GREGORIE to be so full of charity that he prayed for the soul of one persecuting Emperor, why would he not bring him in praying also for all the ten persecuting Emperors, to the ende that they being all delivered from the condemnation of hell, heaven might be counted a mansion both for Christ's true disciples, and also for Christ's hateful and impenitent enemies▪

Adrianus.

AFter TRAIAN AELIVS ADRIANVS reigned 21. years, Chytr. Chron. In his time ARISTIDES and QVADRATVS, the one a Bishop, the other an Orator at Athens wrote learned apologies in defense of Christian Religion, and did so mitigate the Emperors mind, that in his time no new commandment was set forth to persecute Christians, Euseb. eccl. hist. lib. 4 cap. 3. Jerome Catal. script. eccles. BARCOCHEBAS at this time perverted the nation of the Jews, and called himself the promised MESSIAS: whom the foolish Jews followed to their own overthrow and destruction. TYNIVS RVFVS Deputy in Iadea besieged this man in Bethera a town not far distant from Jerusalem, and destroyed him with all his adherents. Also the whole nation of the I •… wes was banished from their native soil: and the town of Jerusalem was taken from the Jews and delivered to other nations to be inhabitants of it, and was called by the Emperors name Aelia Euseb. eccl. hist lib. 4. cap 6. Thus we see that the Jews who would not receive Christ, who came in his fathers name, yet they received another who came in his own name, and like unto babes who are easily deceived with trifles, they were bewitched with the splendor of a glorious name: for BARCOCHEBAS signifieth the son of a star: and he said to the Jews, that he was sent as a light from heaven to succor their distressed estate: but he might have been called more justly BARCHOSBA the son of a lie. Here I give warning again, that we take heed to our selves lest we be circumveened with the deceitful snares of the devil: for it is an easy thing to fall, but a difficill thing to rise again. The Christians who lived in the days of ADRIAN were glad to be refreshed with the crumbs of outward comfort, which are denied to no accused persō in the whole world. viz. that Christians shall not be condemned to death for the importunat clamors and cries of a raging people accusing them, except it be proved that they have transgressed the Law, and have committed some fact worthy of death. Read the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputy in Asia, Euseb, eccl. hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honor of Christ, void of images (because such was the custom of Christians) was impeded and hindered by some of his familiar friends, who said, that if he so did, all men would for sake the temples of the gods of the Gentiles, and become Christians, Bucolc. citing the testimony of LAMPRIDIVS writing the life of ALEXANDER SEVERVS. In this point good reader mark what Church is like unto the ancient primitive and Apostolic Church, whether the Church decked with images, or the Church void of images.

Antoninus Pius,

TO ADRIAN succeeded ANTONINVS PIVS his adopted son, & reigned 23. years, Chytr. Chron. He was so careful to preserve the lives of his subjects, that he counted it greater honor to save the life of one subject, then to destroy the lives of a thousand enemies, Carion lib. 3. Monarch. 4. In this Emperors time IVSTINVS MARTYR wrote notable books of Apology for the Christians, which were presented and read in the Senate of Rome, and mollified the Emperors mind toward Christians, as clearly appeareth by his edicts proclaimed at Ephesus in time of most solemn conuentions of all Asia, Euseb. eccl. hist. lib. 4. cap. 13,

Antoninus Philosophus, & L. Uerus.

AFter ANTONINVS PIVS succeeded his son in law ANTONINVS Philosophus otherwise called MARCVS AVRELIVS with his brother L. AVRELIVS VERVS. This is the first time whereinto the Romaine empire was governed by two Augusti. Albeit TITVS had associated his brother DOMITIAN to be a fellow laborer with him in the work of government, yet was not DOMITIAN counted or called AVGVSTVS until the death of his brother TITVS. But now at one and the self same time two Emperors do reign. ANTONINVS Philosophus reigned. 19. years, LVCIVS VERVS his brother 9. years. And so after the death of VERVS the whole government returned to ANTONINVS Philosophus alanerly, Euseb. eccl. hist. lib. 5. cap. 9. Bucolc. He was called a Philosopher not only in regard of his knowledge, but also in respect of the practice of Philosophy. He was neither greatly puffed up by prosperity, nor greatly casten down by adversity: yet he was a cruel persecutor of innocent Christians. Now is the fuel added to the furnace the fourth time, and the flame is great, and the arm of wicked men who hated the name of Christians is strengthened by the Emperors commandment. The trumpets of the Monarchs of the world sound the alarm against him who made them Kings and rulers on the earth. The poor innocent Lambes of the sheepfold of Christ appointed for the shambles strengthened their hearts in God, & in the power of his might, and chose rather to suffer adversity with their brethren, then to enjoy the pleasures of sin for a season, Heb. 11. ver. 25. they were content to be racked, and would not be delivered, that they might be partakers of a better resurrection, Heb. 11. ver. 35. whose bodies lacerat with stripes until their very inward bowels were patent to the outward sight, witnessed the vnrent firmness and stability of their faith. They were so supported with the power of that grace that cometh from above, that they were not terrified with the multiplied numbers of cruel torments newly excogitate for dashing that invincible courage of faith which was seen in Christians. Yea further then this. When the persecuting enemies were compelled to change the high tuned accent of their menassing speeches, and to crave but a little conformity to the Emperors desire in swearing by his fortune, the holy men of God would not once seem to fall away from their profession, by answering with timorous and doubtsome words: but glorified God with a clear and constant confession of their Christian faith. POLYCARPVS B. of Smyrna, and IVSTINVS MARTYR a man of singular erudition were both martyred in the fervent heat of this persecution. But above all other places, the consuming flame of the furnace brast out most vehemently in France that happy nation, whereinto both of old and late time so many were found worthy to give their blood for the Name of Christ. VETIVS EPAGATHVS MATVRVS, PROTHENVS, ATTALVS, SANCTVS, and PHOTINVS B. of Lions, all suffered for the testimony of Christ in France. And BLANDINA a worthy woman suffered many torments, and renewed her spiritual courage by continual iteration of these words, Christianasum, that is, I am a Christian, Euseb. eccl, hist. lib, 5. cap 1. Bucolc. Index. In like manner Christians were persecuted with the slāderous speeches of Pagans, objecting unto them the banquets of THYESTES, & the chambering of OEDIPVS, that is, the eating of men's flesh & incestuous copulations, Euseb. ibid. But men who are given to the mo-mentaneal delites of sin are not willing to die, because that by death they are separate from all bodily pleasures. The Christians by patient and willing suffering of death for Christ's sake clearly witnessed unto the world, that they were not addicted to the deceitful pleasures of sin, Justin. Martyr. Apol, Nevertheless these slanderous speeches were credited by the Pagans. and took such deep root in their hearts, that these who seemed before to be more meek and moderate then others, now they became full of madness and rage against Christians: and that which was foretold by our master Christ, it was fulfilled at this time, to wit, The time shall come, that whosoever killeth you, shall think he doth God service, John 16. 2. the huge number of martyrs that were slain in the fury of this persecution are both accurately and at great length set down by that holy man of God who lately wrote the book of the martyrs: I only point out shortly the estate of the Church at this time. In this Emperors time good men were not inlacking, who admonished him to appease his wrath against Christians: such as CLAVDIVS APOLLINARIS B. of Herapolis, and MELITO B, of Sardis. But nothing could asswage his cruel heart, until he was casten int •… the furnace of grievous troubles himself: for his arm •… that fought against the Germans and Sarmatians fell into great distress for want of water, but was supported by the prayers of the Christian legion that was in his army. For they bowed their knees to Christ, and prayed for help, and the Lord Jesus sent rain in abundance to refresh the army of the Romans, and dashed the Barbarians with thunder and fire. In remembrance whereof the Christian legion was after that time called 〈 in non-Latin alphabet 〉 or Fulm •… natrix, Euseb. lib. 5. cap. 5. After this victory he asswaged his anger, and wrote to the Senate of Rome to deal gently with Christians, by whose prayers he acknowledged both himself and his army to have received deliverance from God.

Commodus.

COMMODVS the son of ANTONINVS reigned 13. years, Euseb. eccl. hist. lib. 5 Cap. 27. Many of the Roman's not without a cause called him INCOMMODVS. He presumed to do great things, and to change the names of months, and would have the month of December to be called C •… mmodus like as the two names of two months Qu •… ntilis & Sextil •… s had been changed in time bypast, and called Iulins and Augustus for honor of these two well-beloved Emperors. But he was not so well favored of the people, that this ordinance could have place any longer, then during his own lifetime. The Churel in his days was not altogether free of persecution: for APOLLONIVS a man of noble birth in Rome and a man of great erudition fuffered death, because he would not forsake the Christian religion. His accuser also was punished to the death, Euseb. lib. 5. cap. 21. Such advantages Judges might easily have taken, finding so many discrepant laws, some made in favor, and some conceived in disliking of Christians.

Pertinax and Julianus.

AELIVS PERTINAX Imp. 6. months. DIDIVS IVLIANVS 21 months. Chytr. Chron. EVSEBIVS maketh no mention of D. IVLIANVS but of PERTINAX alanerly, to whom succeeded SEVERVS, Euseb. eccl. hist. lib. 5. cap. 27.

Of Scripture and Tradition.

IN the first Century PAPIAS deceived by tradition sell into the error of the Chiliasts: In the second Century CLEMENS ALEXANDRINVS stumbling at the same stone fell into diverse errors, as hath been already spoken. This presenteth unto us manifest occasion to speak of the certainty of Scripture, and the uncertainty of tradition. Scripture dited by divine inspiration (as the Apostle speaketh of it, 2. Tim 3.) is such a sacred and holy thing, that to doubt of the perfection, purity, utility and operative virtue of it is notable blasphemy, and a manifest contradiction to the spirit of God speaking by his servant DAVID, Ps. 19. from the 7. verse to the 11. verse. So that these barking dogs, who speak unreverantly of the Scripture, are more worthy of a whip wherewith dogs are driven out of Churches then of an answer. This is the incorruptible seed whereby we are begotten to be God's children, 1, Pet. 1. & the sincere milk whereby we are nourished in God's house, 1 Pet. 2. this is the wine and milk that God hath given us without money, Isa. 55. ver 1 wine fine and purified, Isa. 25. ver. 6. This is a mirror wherein we see the glorious image of Christ, into the which we should be transformed, 2, Cor. 3. ver. 18. This is a lantern to our feet, a light to our paths. Psal. 119. ver. 105. and a very diademe to the head of the woman that travaileth in birth to bring forth children to God, Apoc. 12. The holy Scriptures are like unto the author of holy Scriptures, of whom MOSES saith, that God is fearful in praises, Exod 15. ver 11 When we praise a mortal man, it is to be feared lest we give too much honor unto him: but when we praise the immortal God it is to be feared lest we hold back a part of his due honor. And truly the word of God in this point is like unto God himself. When a man entereth into a commendation of the Scriptures of God, he hath nothing to fear but this one thing, that he speak not so reverently of it as becometh him to do. It is the witness of Christ, John 5. It is the candle of God shining in a dark place, 2. Pet, 1. It is the sword that the spirit furnisheth us to fight against spiritual wickedness, Ephes. 6. ver. 17. In a word let us be wise like men who find precious stones, they go to the Lapidars to try the value & virtue of the stones that are found, for every man hath not skill to judge of such precious things: so let us consider diligently what the Prophets and Apostles, the very pen-men of the holy Ghoste have spoken anent the written Word of God and we shall find it a pearl of infinite value, Matt. 13.

This volume of the book of the Word is one of the two principal books wherein we learn to know God, as the Prophet declareth, Psal. 19. In the book of the works we know the power & divinity of God, Rom. 1. but in the book of the written word of God we know the will of God and his favor toward us in Christ Jesus: and therefore the Prophet saith, that the statutes of the Lord rejoice the heart, Psal. 19 ver: 8. Satan knowing what profitc cometh to men by joining these two volumes together, hath labored to separate them, to the ende, that men seeing the beauty of the creature, should worship it instead of the Creator. And like as a ship that is spoiled of a prudent Pilot or shipmaster, it is drowned in the sea: even so the word of God, when it directeth not the knowledge that men have by the looking upon the creature, then men mal e shipwreck of their salvation, and worship the creature in place of God the Creator of all things.

Another artifice of Satan is to separate the word and the Spirit which God hath joined together as two inseperable means to set up the Kingdom of God in our hearts, as the Prophet ISAIAS saith. And I will make this my covenant With you saith the Lord, my Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, saith the Lord, from henceforth and forever, Isa. 59. ver. 21, But the Anabaptists in our days brag of the revelations of the spirit, which revelations notwithstanding agree not with the written word of God and therefore it is certain that their revelations are but fantasies and toys of brain-sick men.

This written word of God is to be read in the books of MOSES and the Prophets, of whom Christ said, Search the Scriptures, for they bear testimony of me, John. 5. And in the books written by the Apostles and Evangelists, whom Christ commanded to tarie at Jerusalem until they were endued with power from above, Acts 1. ver. 8. This power wherewith they were endued from above was double: First a power to know the sense and meaning of the Scriptures of God. Secondly power to utter boldly and courageously in all languages and to all nations the truth which they knew. This 〈 in non-Latin alphabet 〉 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 he, is not to be sought in the books of PLATO, who like as he knew little in matters concerning God, so likewise he was timorous, and durst not utter unto the world boldly that little sponke of knowledge which he had. He knew there was only one God, but in his letters written to DIONYSIVS if they were serious, 〈 in non-Latin alphabet 〉 was the beginning of the letter, th •… t is, o •… e God: but if the letter was not serious, nor dited frō the •… ound of his heart, then the beginning of the letter was 〈 in non-Latin alphabet 〉 , that is plurality of gods. Who can give undoubted credit, in maters pertaining to God, to such men as know but a little, and the little thing that they know, they dare not presume to tell it to others? But the Apostles were endued with strength from above, they were taught by the Spirit of Christ in all truth, John 16. & they were not dashed with fear of the countenances of men, Acts 4. but courageously preached the truth of God to the great admiration of their hateful adversaries.

The word of God written by MOSES was so perfectly written, that it was not lawful to add anything unto it, nor to pair anything from it, Deut. 4. 12. Neither did the Prophets or Apostles add anything unto the writings of MOSES, but they were faithful interpreters of MOSES books, and uttered that same thing more clearly, which was somewhat darkly shadowed into the ceremonies of the Law. For like as a merchant man who hath fine cloth rolled up in his shop if he shall lay it out in breadth and length upon a table, it remaineth the self same cloth it was before, but it is better seen and known then it was before: even so the Apostles have uttered the mysteries of the Kingdom of God more clearly then MOSES did, but they have said no more anent the salvation of man then MOSES said before them.

This pure and perfect word of God should not be mixed with human traditions, for by this mixture three injuries are done to the written word of God. First by this mean the reverence due unto the written word of God is impared and diminished. Secondly, traditions by time are equalled unto the written word of God, and thirdly, traditions are preferred unto the written word of God. And this being the last period whereunto the reverence of human traditions tendeth to make the writ •… n commandments of God of none effect by their traditions, as Christ clearly testifieth, Mat. 15 ver. 6. human traditions are the less to be regarded of all true hearted Christians, to the end the written word of God may have the own due honor and reverence.

Many false imputations against sacred Scriptures are forged by Papists to transport the hearts of people from the perfect reverence of scripture, calling it imperfite & insufficient, and that it is obscure, and that it is perilous to Laicke people to read it, lest they fall into error. The first accusation of Scripture is the insufficiency of it. The Bishop of Enereux that blasphemous man was bold to write a book of the insufficiency of Scripture, and the greatest argument he useth if it were granted, yet proveth it not his purpose: for he thinketh that we have not sufficiently by Scripture convicted the Anabaptists, who deny that children should be baptized till they be of perfect years to give a confession of their own faith. We suppone that all this were true yet it proveth not insufficiency in scripture, but rather insufficiency in us to whom the mysteries of the book of God are not sufficiently known. 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 clearly declareth, disputing against the Sadducees, Mat. 22, ver. 31. 32. yet no man before the manifestation of Christ himself ever perceived that this argument was lurking in these words: shall it be said, this argument was not in scripture, because it was not perceived by weak men to be in scripture? Truly it were good for this Bishop to follow the example of the Judges that are in this Isle of Britain, when an act of Parliament is made and ratified, the Judges of our country discern all causes according to the Acts, but give not out rash sentence against the Acts: but when the Covenant of God is made and ratified by the blood of Christ, it were better to judge according to it, then to give out rash sentence against it.

Let us consider what is written of the three books that shall be opened at the day of Judgment, and whereby the world shall be judged. One of the three books is expressly nominat, to wit, the book of life, Apocal chap. 20. ver. 10 the other two no man can deny to be the Book of the Law, and the book of the conscience, because the Book of the Law declareth all that we should have done, and the book of the conscience being opened, manifesteth all that we have done: whereupon the righteous Judge of the world groundeth a just sentence of condemnation against ungodly men in this manner. The book of the Law manifesteth what ye should have done, the book of your own conscience manifesteth that ye have done the contrary, and moreover also your names are not found written in the Book of life. Therefore depart from me into the fire prepared for the Devil and his angels. Now I demand of Papists concerning these three books that shall be opened, is any of them imperfite? Is there any elect person whose name is not written in the book of life? Is there any evil that we have done that is not written with a pen of Yron, and with the point of a Diamond in the book of the conscience, Ierem. 17. ver. I? These two books are perfect. Ho, but the third book of the Law and written Word of God is not perfect. In the day of the Lord's blessed appearance we shall find it perfect, containing all that we should have either done or believed.

Secondly, they say that the Scriptures are difficill to be understand, and therefore should not be read by common people. And indeed the Apostle PETER granteth that some places of the Epistles of PAUL are hard to be understood, 2. Pet. 3. but he biddeth no man for this abstain from the reading of PAUL'S Epistles. To overcome difficulties there are better remedies. The blessed virgins the mother of our Lord, when she understood not Christ's words, she kept and pondered them in her heart, Luc. 2. IVSTINVS MARTYR was admonished by an ancient and reverent Christian to join prayer with reading, that God would please to open the ports of light and understanding, that he might conceive the true sense & meaning of that he read. Justin, dialogue Tryphen, CHRYSOSTOM in his preface upon the Epist. to the Romans declareth, that if a man would acquaint himself familiarly with the scriptur by continual exercise of reading, he should the more easily understand Scripture as he who is familiarly acquainted with his friend, will know by his nod or beckon what is his meaning. AUGUSTINE likewise saith, that as there is difficill places in Scripture, to exercise the understanding of the strong: so likewise there is plain and easy passages of Scripture, as pleasant meadows whereinto babes may securely walk. August. Above all the rest our master Christ Jesus hath taught us by his own example to confer Scripture with Scripture, Math. 4. to the end we be not deceived by Satan's false glosses and commentaries upon Scripture. This is better then upon occasion of difficulty to reject and cast away from us a thing so necessary.

Thirdly they say that the reading of Scriptures is dangerous to simple people, because they may easily fall into an error for fault of understanding the right meaning of that which is read. I might answer compendiously, that by this argument no man should read sacred scripture, neither learned nor unlearned men. For many learned men by reading Scripture, and not understanding it aright have been patrons of heresy, such as ARRIVS, MACEDONIVS, NESTORIVS, EVTHICHES and diverse others. Also the very Monks, whose solitary life and continual exercise in reading and praying might seem to exeeme them more then others from error and heresy, yet by mistaking the places of Scripture that spake of the eyes, the nostrils, the face of God, the breath of God, the arm of God, they supponed God to be fashioned according to the likeness of a man. And so both learned and unlearned, Priests and people, men living in towns, and lurking in cottages of the wilderness have erred through misvnderstanding of Scriptures, Yet Scriptures must be read by all true Christians, and our meditation night and day must be upon the Law of God. Psal. 1. ver. 2.

Let us here consider that some things are not necessary unto eternal life, and when they are abused, it is not amiss that they be removed, and put out of the way: such as the brazen serpent which HEZEKIAS brake in pieces, and called it Nebustan, 2 Reg. cap. 18. ver. 4. But other things are so necessary unto eternal life, that albeit they were a thousand times abused, yet they cannot be forsaken, such as is that food that feedeth our souls unto eternal life, John: 6. for the which we are commanded continually to labor. And like as when many thousands are poisoned in meat or drink, as it fell out in the army of CONRADVS 3. yet necessity compelleth men to cate and drink: cuen so we must read and meditate upon the written word, albeit infinite numbers of people have been miscatied by not taking up the right sense and meaning of Scripture.

Now the cause wherefore so many accusations are forged against Scripture is this, because it is the powerful instrument of God, whereby teachers of lying doctrine are convicted and confounded. Places of holy Scripture are like unto the smooth stones that DAVID took out of the brook, and fastened one of them into the head of GOLIAH, 1 Sam. 17. ver. 49. Even so Heretics are so confounded by the testimonies of Scripture, that above all things they hate Scripture. This IRENEVS toucheth shortly spealing of Heretics in these words: Cùm ex Scriptures arguuntur, in accusationem convertuntur ipsarum Scripturarum, lib. 3. cap. 2. that is, When they (to wit. Heretics) are argued by Scriptures they turn themselves to the accusation of Scrip tures. Thieues do hate the light, and traitors the face of a ludge and Heretics hate Scripture, the very axe that is laid to the root of their tree, that it may be hewed down, cast into the fire, and utterly abolished.

Notwithstanding of all these false accusations, let us fast adhere to the written Word. The fathers that lived in the time of these ten persecutions counted the volume of holy Scripture so precious a treasure, that they could willingly offer their bodies to be burned with fire for the faith of Christ, but they would not give one page of the holy Scripture to be burned: and if any man did it, he was called proditor, that is, a betrayer, and was counted a companion to the traitor IVDAS who betrayed his master, which custom was the ground of that great and long-lasting controversy between CECILIANVS B. of Carthage, & the Donatists. For the Donatists alleged that he had admitted to an ecclesiasti cke office a man, who in time of persecution had been proditor, & had delivered a volume of holy Scripture to be burned.

If we will not follow the zeal of ancient Christians, I will set down a more familiar example of an ancient and honorable Lady of blessed memory. My ears heard her call the Scripture the charter of our heavenly inheritance, because we have no right to heaven but only by the promises contained in the Scriptures of God. No man will be content to have their charter rest out of their hand. If any difficil question arise by reading of it, they will send for a wise Lawyer, and seek resolution at him, but they will assuredly keep and read their own charter. Even so (saith the foresaid nobleLady) God's people should not have been debarred from reading the holy Scriptures of God, the very true charter of their heavenly inheritance.

This written word is the shepherds staff of Christ, whereby we are comforted in our life & upholden even when we walk through the shadow of death, Psal. 23. ver. 4. Which staff Christ holdeth in his hand, not for his own sake as other shepherds do, to rest upon it, and to relieve their own infirmity, but only for our sake who are sheep of the sheepfold of Christ to guide us by it, to correct our wandering ways, and to hold us in decent order. Therefore of all things in the world, let us count Scripture a thing most pertinent to us, according to the saying of MOSES, the secret things belong unto the Lord our God, but the things revealed belong to us and our children forever, that we may do all the words of this Law, Deut. 29. ver. 29. to wit, the Law written, as is clearly declared, Deut. 27. ver, 2: and 3. When thou shalt pass over Jordan into the lande which the Lord thy God giveth thee, thou shtli set up great stones and plaster them with plaster, and Shelt wit upon them all the words of this Law. &c. Now if the writ̄ word be that very portion that belonged properly to our fathers, to us, & to our children, we should stick as fast to it as ever NABOTH did to his vineyard, remembering ever these words of MOSES. Things that are reuei led (to wit in writ) pertain to us, & to our children forever.

According to the pattern of this written word were all reformations of religion made, & not according to the uncertain report of traditions. IOSIAS made reformation according to the book of the covenant that was found in the house of the Lord, 2. Reg. cap. 23. ver. 2. And therefore this word of God ought diligently to be kept as the very pattern of all true reformation in religion, if any abuse fall out at any time. In our native countrymen are not so careful by diligent custody to keep other measures as the measure whereby all other measures in the lande are measured, one town 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 above all things in this world, the holy Scriptures should be most diligently kept.

Now before I speak of human traditions the very end wherefore the Apostles committed to write the sum of their wholesome doctrine is a sore prejudice to tradition. For some persons who heard the Apostles preach went from Jerusalem to Antiochia, and troubled the hearts of the Gentiles, saying, that they behooved to be circumcised, and keep the Law of MOSES, to whom the Apostles gave no such commandment, Acts 15. Therefore the Apostles took occasion to put in write the sum of their doctrine Now if tradition was not a faithful keeper of the Apostolic doctrine in the very days of the Apostles and in the mouths of them who heard the Apostles preach with their own ears, howe shall we lean unto the uncertainty of traditions after the issue of sixteen hundredth years.

The generality of the word tradition is an occasion of error to many: for so soon as this word soundeth in their ears, incontinent they think that all things necessary unto eternal 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 sins, that he was buried and that he rose the third day again, 1. Cor. 15 ver. 3. The Papists take good heed to the word 〈 in non-Latin alphabet 〉 , and say, here mention is made of tradition, but they observe not so diligently the subsequent words (albeit they be twice repeated by the Apostle) 〈 in non-Latin alphabet 〉 , that is, according to Scriptures. If they will needs obtrude unto us traditions, at the least let them be agreeable unto Scriptures, and then the controversy will cease. For I may boldly speak of Popish traditions that which CLEMENS speaketh of the Philosophy of the Grecians, comparing it unto a nut, 〈 in non-Latin alphabet 〉 , that is, all the nut is not meet to be caten, the kirnell is for eating, but the hard shells whereinto the kirnell is enclosed, are not nourishing food, even so saith CLEMENS not all the Grecian Philosophy is to be embraced and credited. The like I say of Romaine traditions, that we must not glut over their traditions shells and kirnell altogether, but those that are agreeable to Scriptures we receive, but traditions repugnant to Scripture, such as worshipping of images (which DAMASCENE granteth to be an unwritten tradition) we utterly detest and abhor.

The place of PAUL'S Epistles that seemeth to favor unwritten tradition, is this, Therefore brethren, stand fast, & keep the instruction, which ye have been taught either by word, or by our epistle, 2. Thess 2, ver. 15. Here I affirm that like as they who rehearsed Christ's words, and wrested the true sense and meaning of them, they are called false witnesses against Christ, Math. 26. ver. 61. Christ spake these words indeed, Destroy this Temple, and within three days I w •… ll build it up again, but not in that sense that the false witnesses reported. Even so they who cite a testimony out of the Epistles of PAUL in another sense then PAUL writeth it, they are false witnesses against PAUL: for PAUL'S tongue in preaching was guided by the holy Ghost, and PAUL'S hand and pen in writing was guided by the Holy Ghost & that same self truth he preached, that same self truth he committed to write, to the ende that the faith of the Thessalonians might be the better confirmed and strengthened. If they will obstinately contend that the particle 〈 in non-Latin alphabet 〉 is disjunctiue, I will constantly affirm with the most learned ANTONIVS SADEEL that in this place it is copulative in this sense Keep that instruction which ye have received both by word and epistle,