the Church in the Councill of Sardica but Photinus was deposed at the Council of Sirmium and banished by the Em. Constantius Neuerthelesse after his deposition banishment he continued obstinately in his errour wrote bookes both in Latine Greeke in defence of his Heresie whereby his name became infamous and he was counted the author of this Heresie Audaus was a man of Syria vnder the reigne of Valentinian and his brother Valens Hee published an errour That GOD was like vnto the similitude of a mans bodie This errour hee conceiued through wrong vnderstaÌ„ding of the words of Scripture wherein it is saide Let vs make man in our owne Image according to our likenesse With this errour many vnlearned Aegyptian Monkes were intangled They pretended great innocencie and chastitie in thier liues and separated themselues from the societie of the Church couering their impietie with this pretext that they saw usurers and vncleane persons tolerated in the Church About this time saith Theodoretus that is in the dayes of Valentinianus and Valens sprang vp the Heresie of Messaliani Albeit this name bee vnquoth yet the Greeke names giuen vnto this Heresie are more significatiue they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becâ—…use they counted prayer the onely exercise necessary to the children of GOD euen as if a man could talke with GOD by prayer before he hath first heard GOD talking with him by the preaching of the Word Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men rauished in the spirite after long continuance in prayer When they were transported and out of their wits then they supposed that the holy spirit was sensibly infused into them whereby their bodies were made free of all perturbations and their soules were auerted from all inclination to euill in such sort that they had no need of fasting to subdue their bodies nor of Doctrine to restraine the disordered affections of their soules This pestilent Heresie was ouerspred in many places but it was mightily suppressed by Letoius B. of Meletina Amphilochius B. of Iconium in Lycaonia and Flaviaenus B. of Antiochia who with great dexteritie drew out a Confession out of the mouth of Adelphius an aged man and a propagator of this Heresie in Edessa This Heresie albeit it had many patrones such as Dadoes Sabas Adâ—…lphius Hermas Simeones yet from none of them it receiued the name but rather from the actions and passions whereunto they inclined Apollinaris bishop of Laodicea in Syria gloried in the quickenesse of his ingine and delited to make contradiction to euery thing that any man coulde speake and so it came to passe as Ruffinus writeth Heresim ex contentione generauit that is to say Through contention he procreated an Heresie affirming that in the dispensation of CHRISTES Incarnation hee assumed the body of a man onely but not the soule of a man because his diuinitie supplied the place of his soule And when hee was argued by euident places of SCRIPTURE that CHRIST in his humane nature was a perfect man hauing not onely a body but also the soule of a man as when he said His soule was heauie vnto the death lest he should haue seemed to bee vtterly conuinced and ouercome hee confessed that CHRISTES bodie was quickned with a natural life but the diuinitie of CHRIST was in place of a reasonable soule This Heresie was damned in Councils conueened at Rome Alexandria and Constantinople He augmented the schisme at Antiochia where there had bene alreadie three factions to wit Eustatiani Meletiani and Pauliniani Now Apollinaris dwelling in Laodicea a towne of Syria neere approaching to Antiochia hee was the author of the fourth faction In the dayes of Iulian he compiled histories of Scripture in Greeke Poesie In the dayes of Valentinian and Gratian he defended his Heresie In the dayes of the Emp. Theodosius he concluded his life His sonne in name learning and bad use of excellent gifts was like vnto his father Vitalius presbyter in Antiochia was a serious defender of the Heresie of Apollinaris in so much that the followers of Apollinaris were called Vitaliani Donatus was a Bishop in Numidia who contended with vnsupportable hatred against Cecilianus B. of Carthage challenging him that hee had receiued ordination from Foelix Altungensis who was proditor that is who in time of persecution had deliuered the booke of holy Scripture to bee brunt or as others say because hee admitted to an Ecclesiasticall office a Deacon who had committed the like faule The cause of Cecilianus was oftagitat before the Councill of Carthage before Miltiades B of Rome before the Councill of Arles and by the Emp. Coustantine but the Donatistes at all times succumbed in probation Therefore they were enraged because they coulde not accomplish their wicked designes against Cecilianus and they fell from the unitie of the Church Inucterate schismes oft times turne to Heresies So the Donatistes in end were defenders of Hereticall opinions namely that the Catholicke Church was no where els to be found but onely in that corner of Africke whereinto they themselues dwelt and that Baptisine was not effectuall except it had beene ministred by one of their societie Of all the branches of this Heresie Circumcelliones was the most reprobate branch a people cruell and sauage not onely against others but also against themselues throwing themselues headlonges from high places or casting themselues in fire and water and this sort of death they countâ—…d Marâ—…yrdome The diuersitie of names wherewith this Heresie was pointed out clearely declares that the Donatistes wanted not a great number of fauourers for they were called Parmeniani Rogatistae Cirtenses and Maximianistae Against this Heresie and the Heresie of the Pelagians August B. of Hippo contended with mightie grace as likewise against the Heresie of the Manicheans whereinto he had beene nursed himselfe Collyridiani were a sort of superstitious people who worshipped the Virgine Marie the mother of our LORD with diuine adoration and with baking little pasties which in the Greeke language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they offered to the Virgine Marie as to the Queene of Heauen Epiphanius counts them Heretiques because the Virgine Marie albeit shee bee a blessed woman yet is shee not GOD. Manie late Heresies are nothing els but a renewing of old decayed Heresies Such was the Heresie of Priscillianus a man of Noble birth in Spaine verie eloquent rich temperate with great show of humilitie who easilie insinuated himselfe in the fauour of the people In his youth he was inclined to Magical Arts and renewed the filthie Heresie of Gnostici who disallowed Marriage and commended fornication Some bishops of Spaine were entangled with this Heresie such as Iustantius Salvianus and Helpidius whom Adygimus Bishop of Corduba damned in a Councill gathered at Caesar-augusta This was done in the dayes of the Emp. Gratianus and Valentinian The
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
of their Hierarchle haue forsaken it yet this they gaine that Marriage beeing counted an holie Sacrament they haue drawne the cognition of all Matrimoniall causes vnder their judicatorie This beeing done and their authoritie beeing setled they tooke boldnesse to make lawes both impious against GOD and injurious to men as namelie that Marriages bound vp betwixt young persons without consent of Parentes shoulde bee firme and itable That amongst kinsfolke it shoulde not bee lawfull to marrie within the seuenth degree and these were alreadie married within these degrees shoulde bee separated againe That a man who is diuorced from an adulterous woman shall not haue libertie to marrie during her life-time That they who are spirituall brethren and sisters by the Sacrament of Baptisme and Confirmation shall not haue leaue to marrie one another And Marriage is forbidden at certaine seasons of the yeere And finallie that the Church may dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and finde out moe degrees impeding Marriage to bee bound vp The Apostle PAVL when hee calleth Marriage a great mysterie EPHES. CAP. 5. VERS 32. hee is speaking concerning CHRIST and concerning His Church And it is indeede a mysterie vnspeakeable whether wee consider the beginning or the progresse or the consummation of this Marriage It is begunne in Earth and perfected in Heauen And the loue of CHRIST and His Church is vnspeakeable For euen the Spouse of CHRIST albeit shee bee infirme and weake in the Earth yet her heart is so inflamed with the loue of her husband that shee forgetteth all thinges and remembereth vpon Him shee counteth all thinges to be dongue in comparison of him one sight of His reconciled face is dearer to her than all the treasures of the worlde His name is like a sweete oyntment powred out and delighting her soule with the sweete smell of saluation And if the loue of the Church towardes CHRIST bee vnspeakeable who can comprehende the length breadth and deepnesse of the loue of CHRIST towardes His Church who hath purged her from all spotte of sinne in this worlde and prepared a glorious mansion for her in His Fathers house that is in Heauen But this is not spoken of the marriage of mortall men with their wiues True it is that the Apostle PAVL in that same place setteth downe some similitude betwixt corporall marriages and the spirituall marriage betwixt CHRIST and His Church But that is not enough to furnishe out an ordinarie Sacrament in the Church of GOD for then shoulde there bee infinite Sacramentes For the Kingdome of GOD MATTHEW 13. is compared to a man who soweth good seede in his fielde It is compared to leuen and to a treasure that is hidden in the fielde and to a drawe nette and to a graine of Mustard seede yet all these thinges are not Sacramentes in the Church Yea and in the marriage of ADAM and EVA wee see a certaine similitude of the spirituall marriage betwixt CHRIST and His Church for ADAM loued the woman which was fleshe of his fleshe and bone of his bones and in whom hee saw his owne similitude GENES CHAP. 2. VERS 23. And CHRIST in like manner by feeding vs with His owne bodie and blood Hee maketh vs fleshe of His owne fleshe and bone of his owne bones and more-ouer Hee stampeth vs with His owne similitude to assure vs that He loueth vs whom Hee hath stamped with His owne likenesse In like manner a matrimoniall bande is more indissoluble than other bandes for other bandes like as they are bounde vp with consent of parties so in like manner they maye bee dissolued and vndone with consent of parties but the bande of Marriage cannot bee vndone except by death or fornication But the conjunction betwixt CHRIST and His Church ROMAN CHAP. VIII cannot bee vndone by death it selfe As concerning spirituall whordome the true Church which consisteth of a number whome GOD hath elected called justified sanctified and whome Hee intendeth to glorifie These I saye the LORD in mercie preserueth from spirituall whordome and apostasie from the knowne trueth And like as a chaste woman delighteth in her husbande whether hee bee present with her or absent from her if hee bee present shee delighteth to conferre with him if hee bee absent shee delighteth to talke of him to reade his letters to beholde the tokens of his fauour towardes her and finallie in the secrete parloure of her heart to meditate of his goodnesse towardes her Basil. Magn. De vera Virginiâ—… Euen so the Church is rauished with an vnspeakeable delight of her husband IESVS CHRIST Hee is spirituallie present and by holie prayers shee talketh with Him night and daye Hee is corporallie absent therefore shee delighteth to talke of His loue and goodnesse towardes her and to reade the bookes of holie Scripture wherein His good will towardes her is clearlie manifested and in the secrete chamber of her heart continuallie to meditate of His second blessed appearance IN nothing doeth the ROMANE Church agree better with vs for a time than in magnifying Marriage as an holie bande instituted by GOD in PARADISE and hauing a type and similitude of the loue of CHRIST towardes His Church and therefore they make it an holie Sacrament in the Church which no man euer did before the dayes of Pope GREGORIE But when they perceaued that this was not consented vnto that Marriage shoulde bee counted one of the ordinarie Sacramentes in the Church especiallie the whole Hierarchie of the ROMANE Church disclaiming it and the East Church in a generall Councell disallowing prohibition of Marriage to men called to spirituall offices The ROMANE Church tooke offence at euerie thing which was repugnant to their opinion They coulde neither abide them who denied that Marriage was a Sacrament nor yet them who gaue libertie to Church men to marrie And so beeing irritated on all sides they beganne to speake euill of Marriage as a worke of the fleshe and an estate vncompetent to men in spirituall offices Is not the ROMANE Church in this poinct like vnto the Riuer EVPHRATES which flowing out of the Mountaines of ARMENIA setteth its course Westward vntill it forgather with the skirtes of Mount TAVRVS and then when the course of it is hindered it fetcheth a contrarie course and runneth directlie East vntill it bee mixed with the water of TYGRIS Euen so the ROMANE Church which coulde neuer abide to bee controlled it tooke occasion to speake vnreuerentlie of Marriage because their opinions were not receaued in the Church without contradiction NOwe seeing the cause is euidentlie knowne wherefore they were so serious to drawe in Matrimonie into the number of Sacramentes namelie to the ende that matrimoniall causes might bee founde spirituall causes and might bee judged by spirituall Iudges Let vs consider what constitutions they made in matters of Matrimonie without anie warrand or regarde of Scripture insomuch that their vilepending of Scripture maketh a number of
me Luc 1 ver 43. So might old customes speake to olde commandements Whéce coÌ„meth this to me that coÌ„mandement my mistresse Lady wil tolerat me to be within the doores of the house of God wherein she hath such soueraignitie and swey In the fourth heade we are to intreate by what meanes ancient errours may be distinguished from ancient veritie And first veritie is not in all pointes like vnto an olde man whose strength is dayly abated by debilitie and weaknesse till at length the old man die goe to the graue yea rather veritie the older it be the vertue strength and vigour of it is the better knowne but errours when they waxe old they become weake they die and euanish and are vile as a filthy and stinking carion so as if any man in our dayes should open the graue of ARRIVS and renue his vngodly opinion he should see all Christians shake their heades stop their eares and grip after a maner their noses with their handes that the abominable flewer of that filthie carion should not be felt but by the contrarie the sweete smell of the ancient Veritie of Christ is like a precious oyntment powred out filling the house of God with no lesse delite now then it did of old when it was first preached by the Apostles in Ierusale Acts 2. And as the house of DAVID dayly waxed stronger the house of ISHBOSHETH dayly waxed weaker 2. Sam. 3. 1. such like is the estate of the Veritie and the lie Secondly veritie and errour are best distinguished when they are riped vp into the very ground and frivolous superficiall trialls are laide aside As NEHEMIA did when hee tried after the captiuitie 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 loynes of AARON which right â—…ey who could not find out were put from the Priesthood Nehem. 7. ver 64 Euen so they who pretend veritie of ancient doctrine let them verifie clearely by the written word that this their doctrine came from the mouth of Christ his holy Apostles For as the procreation of AARON gaue a right to stand at the altar so also the doctrine that came froÌ„ the mouth of Christ and his Apostles hath an vndoubted right to be sounded in the Church of God Remember now that wise NEHEMIAH was not superficiall in his triall The sons of HABAIAH the sons of HAKKOZ the sons of BARZILLAI could haue shewed in write that they were come of the descent of LEVI and of the familie of COAH but that which was of greatest moment of all that they were descended from that branche of the familie of COAH which was separated to the scruice of the altar to wit from AARON Numb 16. ver 40. that they could not proue So the Papistes of our time can prooue that their doctrine hath had place sixe seuen or eight hundreth yeeres and more also before our dayes 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 vs trie and discerne the lie from the veritie as AVGVSTVS CAESAR discerned him who falsly called himselfe ALEXANDER the sonne of HEROD and the sonne in law of ARCHELAVS King of Cappadocia and husband of GLAPHYRA Ioseph antiq lib. 17. cap 14. This ALEXANDER son of HEROD the great with his brother ARISTOBVLVS were both executed to the death by the commandement 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 neerely resembled the very similitude of ALEXANDER the sonne of HEROD that they who best knew HERODS son did most confidently affirme that this same artificer was he indeede and he himselfe affirmed that he was HERODS sonne and had escaped death by the fauour of the executioner Alwayes when he was brought to Rome to the Emperour AVGVSTVS would not be deceiued 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 deceiuing fellow and punished him This I grant may be applyed more properly to Christ then to vs. For albeit we be easily deceiued seduced with lies yet the great King of heauen Christ Iesus cannot be deceiued hee will not regard the brasen face of the lie calling it selfe trueth but he will wisely grope the hand of the lie examine what operations it hath wrought among the people it hath blinded mens vnderstanding it hath har dened their heartes it hath learned them to be proud obstinat contemners of the trueth of God finally it hath learned theÌ„ to honour creatures with impairing of the glory of the Creator Then wil the great King say O full of al deceit thy hand and thy operations that thou hast wrought amongst men testifieth that thou art not of God Neuerthelesse the members of Christ also in some meane measure may be groping the hand of the lie finding it to be hard dric voyde of all sap moysture of spirituall grace we may say in our harts O doctrine of lies barren withered within thy selfe and communicating no grace vnto thy hearers the Lord separat vs from thee thee from vs that we may adhere firmly vnto our Lord and Sauiour Christ Iesus vnto the end Finally when wee haue done all that we can doe to discerne the lie from the veritie yet let vs not liue in securitie as though wee could neuer be deceiued IOSVA that holy man of God was deceiued with old garments old bottels of wine old bread and shoes because he consulted not with the mouth of God Ios. 9. ver 14. Then aboue all things we should seeke counsell at the mouth of God by earnest prayer diligent reading of the written word attentiue hearing of godly sermons and if we seeke we shall finde and if wee knocke it shall be opened vnto vs. And the Lorde direct vs both in seeking and finding with the gratious conduct of his holy Spirit Heere I purposed to haue finished my treatise of antiquitie but when I remember with whome I haue to doe and that they will say I haue purposely passed by the principall demonstration of antiquitie in the Romaine Church therefore I haue subjoyned the foure forged fained and counterfaite maskes of antiquitie in Poperie which will neuer proue them to be an ancient church The false interpretation of Scriptures the booke of the Canons of the Apostles the decretall epistles falsly ascribed to the fathers of the first three hundreth yeeres of our Lord and the booke of DIONYSIVS AREOPAGITA Anent the false interpretation of Scriptures Godwilling I shall speake in the treatise of heresie Anent the booke of the Canons of the Apostles if there were no more but onely the last
Canon containing a rehearsal of the bookes of holy Canonicke Scripture it declareth the book to be supposititious wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testament And againe among the bookes of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note the preeminent dignitie it reckoneth the two epistles of CLEMENT and his precepts giuen to Bishops comprehended into 8. bookes 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. bookes of his precepts written to Bishops the actes of the Apostles written by him Canonicke Scripture books of the new Testament equall to the writings of the Apostles yet dited for the most part as secret mysteries to Bâ—…shops to be concealed and hid from the people when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them wholsome precepts to be communicat to the people And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches Apoc. 2. 3. such a candle that shall be hid vnder a bushel and not set vpon a candlesticke to giue light vnto the houshold of God I dare not imagine that either the holy Apostles or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle The allowance which these Canons of the Apostles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin glorieth so much was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much First because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie Secondly because in that Council the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie these constitutions I say were vtterly 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 vnder pretence of religion shall be excommunicat and if he continue so doing he should be deposed Now this generall Councill making in so many principall points against them and onely gracing the supposititious booke of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church if HOLOANDER had remembred what he had bene doing he had bene more sparing in alledging the authoritie therof The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS and the fathers of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke they had immediatly afore begun both constitute but one generall Councill Alwayes if any thing seeme to be made vp against vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles remember in what time this testimonie is alledged namely in the 68 1 yeere of our Lord. If IVSTINVS MARTYR or IRENEVS or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke As touching the third maske of antiquitie to wit the decretall epistles in the first Tome of Councils and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome I hope in the mercy of God to remember a few of them specially in the 3. Centurie but not to the honour of impudent and vnlearned fellowes who haue forged these decretall epistles as if the world in all ages could produce no broods of better spirits then the asses compositours of these decretall epistles As concerning the accurate speculations of DIONYSIVS AREOPAGITA who was neuer rauished vp vnto the third heauen as PAVL was neither sawe things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken and which are not possible for any man to vtter as PAVL did 2. Cor. 12. ver 4. I say of him onely two things First if he had beene so ancient a writer as Papistes speake and the disciple whom PAVL conuerted 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 antiquitie Secondly I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are altogether fecklesse impertinent frivolous books Of Heresie EPIPHANIVS Bishop of Cyprus when hee writeth against Heretiques he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine albeit heresie be a poysonable and hurtfull thing yet treatises of heresie haue bene compiled not to hurt any man but to giue warning to eschewe the pernicious snares of the deuil Like as learned men who haue written of the nature of herbes haue not onely written of such herbes as are meete for food and of such as haue a medicinable vertue to cure diseases but of those also that are venemous and poysonable to the end that men beeing warned of the perill that is in eating of them they may escape danger and be kept in safetie In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying and sweating bloodie teares for the saluation of mankinde he stepped in into the garden only of purpose to betray his master so doe wicked men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God but onely of intention to betray Christ Iesus and to gainsay his euerlasting trueth On the other side it becommeth vs well when we are driuen either by necessity or by some honest occasioÌ„ to be in places where Satan hath set vp his throne to be walking as it were through the garden that Satan hath planted then let vs mark diligently the abominatioÌ„s of the deuill the multitude of serpents and vipers that are lurking there and giue warning to poore soules who are intangled with error to leaue that habitation of Dragons to come forth out of that comfortlesse den to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy as I shal moue no man to be an Heretique And as concerning the rayling words of the aduersaries of the truth who haue with opeÌ„ mouth proclaimed vnto the world that we are Heretiques
fashioned according to the similitude of this world Rom. 12. In doing great things by faith they surpassed mightie Monarches In patient suffering of cuil they ouerwent admired Philosophers In this persecution SIMON the sonne of CLEOPAS an ◅oly A postle suffered martyrdome being now an hundreth and twentie yeeres olde he was first scourged and then crucified but all this rebuke hee most patiently suffered for the Name of Christ Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie the time of his suffering was in the time of TRAIANVS Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of them to the death In ende he was commoued and troubled in his owne minde considering both the number and patient suffering of Christians that were put to death hee wrote to the Emperour declaring that Christians were men of good conuersation and detested murther adulterie and such other vngodlinesse onely they had conuentions earely in the morning and they sang Psalmes to the honour of Christ whom they worshipped as God but they would not worship images here make the portrait of the ancient Apostolicke Church what conformitie the Romaine Church in our dayes hath with it the Lord knoweth This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement 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 innocencie but in commanding to punish them when they were presented hee pronounceth them to be guiltie Tcrtul Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death and was heard of God as DAMASCEN writeth serm de defunctis This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour why would he not bring him in praying also for all the ten persecuting Emperours to the ende that they being all deliuered from the condemnation of hel heauen might be counted a mansion both for Christes true disciples and also for Christs hatefull and impenitent enemies Adrianus AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres Chytr Chron. In his time ARISTIDES and QVADRATVS the one a Bishop the other an Orator at Athens wrote learned apologies in defence of Christian Religion and did so mitigate the Emperors mind that in his time no new commandement was set foorth to persecute Christians Euseb. eccl hist. lib. 4 cap. 3. Ierom Catal. script eccles BARCOCHEBAS at this time peruerted the nation of the Jewes and called himselfe the promised MESSIAS whome the foolish Iewes followed to their owne ouerthrow and destruction TYNIVS RVFVS Deputie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem and destroyed him with all his adherents Also the whole nation of the I◅wes was banished from their natiue soyle and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inhabitants of it and was called by the Emperours name Aelia Euseb. eccl hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ who came in his fathers name yet they receiued another who came in his owne name and like vnto babes who are easily deceiued with trifles they were bewitched with the splendor of a glorious name for BARCOCHEBAS signifieth the sonne of a starre and he saide to the Iewes that hee was sent as a light from heauen to succour their distressed estate but he might haue beene called more justly BARCHOSBA the sonne of a lie Here I giue warning againe that wee take heede to our selues lest we be circumveened with the deceitful snares of the deuill for it is an easie thing to fall but a difficill thing to rise againe The Christians who liued in the dayes of ADRIAN were glad to be refreshed with the crums of outward comfort which are denied to no accused persō in the whol world viz. that Christians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them except it be proued that they haue transgressed the Law and haue committed some fact worthie of death Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia Euseb eccl hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ voide of images because such was the custome of Christians was impeded and hindered by some of his familiar friendes 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 testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS In this point good reader marke what Church is like vnto the ancient primitiue and Apostolicke Church whether the Church decked with images or the Church voide of images Antoninus Pius TO ADRIAN succeeded ANTONINVS PIVS his adopted sonne reigned 23. yeeres Chytr Chron. Hee was so carefull to preserue the liues of his subjects that he counted it greater honour to saue the life of one subject then to destroy the liues of a thousand enemies Carion lib. 3. Monarch 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apologie for the Christians which were presented and reade in the Senate of Rome and mollified the Emperours minde toward Christians as clearely appeareth by his edicts proclaimed at Ephesus in time of most solemne conuentions of all Asia Euseb. eccl hist. lib. 4. cap. 13 Antoninus Philosophus L. Uerus AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MARCVS AVRELIVS with his brother L. AVRELIVS VERVS This is the first time whereinto the Romaine empire was gouerned by two Augusti Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement yet was not DOMITIAN counted or called AVGVSTVS vntill the death of his brother TITVS But nowe at one and the selfe same time two Emperours doe reigne ANTONINVS Philosophus reigned 19. yeeres LVCIVS VERVS his brother 9. yeeres And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly Euseb. eccl hist. lib. 5. cap. 9. Bucolc He was called a Philosopher not onely in regard of his knowledge but also in respect of the practise of Philosophie Hee was neither greatly puft vp by prosperitie nor greatly casten downe by aduersitie yet he was a cruell persecuter of innocent Christians Now is the fuell added to the fornace the fourth time and the flame is great and the arme of wicked men who hated
the martyrdome of PETER and PAVL LINVS ANACLETVS and CLEMENS were teachers of the Romaine Church In the second Centurie followe EVARISTVS ALEXANDER 1. XISTVS 1. TELESPHORVS HYGINVS PIVS 1. ANICETVS SOTER ELEVTHERIVS and VICTOR This VICTOR must needes bee called the 13. Bishop of Rome if ELEVTHERIVS be the 12. according to the computation of IRENEVS lib. 3. cap. 3. ONVPHRIVS according to his own custome giueth more credite to olde parchments that he hath found in the Vatican bibliotheke then to any ancient father He beginneth earely to distinguish CLETVS from ANACLETVS that by taking libertie to thrust in one moe in the first Centurie he may haue the greater boldenesse to thrust out another of the feminine sexe in another Centurie For it grieueth him to the heart to heare this thing so vniuersally affirmed and to see the penne of PLATINA blushing when hee writeth of IOANNES the eight hee maketh litle contradiction to that settled and receiued opinion of the feminine Pope But I leaue ONVPHRIVS sporting with his owne conceits as a Pleasant doth with his owne fingers when no other body will keepe purpose with him EVARISTVS finished the course of his ministration in 8. yeres ALEXANDER who is in expresse words called the fist B. of Rome after the death of PETER and PAVL Euseb. eccl hist. lib. 4. cap. 1. gouerned 10. yeeres and suffered martyrdome in the dayes of ADRIAN as PLATINA writeth After him XISTVS 1. continued 10 yeeres Euseb. lib. 4 cap 5 and died a martyr Platin. TELESPHORVS the 7 Bishop of Rome after the daies of the Apostles liued in that ministration 11. yeeres and was honoured with martyrdome Euseb. lib. 4. cap 10. HYGINVS An. 4. And PIVS the 1. ministred 11. yeeres These two suffered not martyrdom because their lot was to liue in the calme dayes of a meeke Emperour ANTONINVS PIVS ANICETVS ministred in that office 11. yeeres with whome POLYCARPVS B. of Smyrna conferred at Rome anent the obseruation of the festiuitie of Easter day He concluded his life with the glorious crowne of martyrdome Euseb. eccl hist lib. 4. cap 14. To him succeeded SOTER An. 9. After him ELEVTHERIVS An. 15. In whose time LVCIVS King of the Britons desired that he and his people should be baptized receiâ—…ed into the fellowship of Christians to whom ELEVTHERIVS sent FVGATIVS and DAMIANVS who satisfied the desire of the King his people so they were baptized and counted Christians Platina de vita Eleutherii After him VICTOR An. 10. He intended to haue excommunicat all the Churches of the East because they kept not the festi uitic of Pasche day conforme to the custome of the Church of Rome but rather vpon the day wherinto the Iâ—…wes were accustomed to eat their Paschal lamb But this rashnes of VICTOR was somewhat abated by the graue prudent counsell of IRENEVS B. of Lions who admonished VICTOR that there was no lesse discrepance of customes anent keeping of Lent then was anent the keeping of Easter day yet was not the vnitie of the Church violated nor rent asunder for this discrepance And when POLYCARPVS B. of Smyrna came to Rome in his conference with ANICETVS neither of them could persuade the other to change the custome of keeping of daves which they had receiued by tradition of their predecessours Notwithstanding they kept fast the bande of Christian fellowshippe and ANICETVS admitted POLYCARPVS to the communion of the Romaine Church and they departed in peace one from another Euseb. eccl hist. lib 5. cap. 26. QVADRATVS B. of Athens liued in the dayes of ADRIAN This Emperour vpon a certaine time wintered in Athâ—…ns went to Eleusina and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say initiat into all the mysteries of Grecia This fact of the Emperour gaue encouragement to those who hatâ—…d Christians without allowance of the Emperoures commandement to vexe the Christians Concerning his apologie for Christians giuen in to the Emperour together with the apologie of ARISTIDES a learned Philosopher and eloquent Orator in Athens we haue spoken already in the description of the life of ADRIAN Ierom. Catal script ecâ—…l AGRIPPAS CASTOR a very learned man answered to the bookes of the Heretique BASILIDES who with the noueltie of barbarous and vncouth wordes troubled the hearts of rude and ignorant people talking of a god whome hee called ARBRAXAS and of his prophets BARCAB and BARCOB words inuented by himselfe to terrifie simple people Euseb. lib 4 cap. 7. Such delusions of Satan Quintiâ—…sts in our dayes an ignorant race of braine-sicke fellowes haue vsed And so the blind led the blind and both fell into the ditch In this age HEGESIPPVS of the nation of the Iâ—…wes was connerted vnto the faith of Christ and came to Rome in the dayes of ANICETVS and continued vntill the dayes of ELEVTHERIVS Euseb. lib. 4. cap. 11. But for what cause he came to Rome or in what part of the world hee bestowed the trauels of his ministrie no mention is made neither by EVSEBIVS nor by any other ancient writer no not by IEROM himselfe a man most accurate explorator of all antiquities MELITO B. of Sardis a famous towne in Lydia wrote an apologie for the Christians to the Emperour ANTONINVS Philosophus whome EVSEBIVS calleth MARCVS AVRELIVS VERVS Euseb lib. 4. cap. 13. His apologie was written with Christian freedome and courage for he is not afraid to declare to the Emperour what good successe AVGVSTVS CESAR had in whose dayes Christe was borne and what vnprosperous â—…successe NERO and DOMITIAN had who persecuted the Christians hist. Magdeburg EVSEBIVS calleth him an Eunuch lib. 5. cap. 24. In the fourth persecution died IVSTINVS MARTYR accused and delated by CRESCENS He was conuerted to Christs religion by the trauels of an olde man whome he supponed for his grauitie to haue beene a Philosopher but hee was a Christian. This ancient man counselled IVSTINVS to be a diligent reader of the doctrine of the Prophets Apostles who spake by diuine inspiration who knew the veritie and were not couetous of vaine glory neither were they dashed with feare whose doctrine also was confirmed with miraculous works which God wrought by their handes Aboue all things willed him to make earnest prayers to God to open vnto him the portes of true light because the trueth cannot be comprehended except the father of light his sonne Christ Iesus giue vnto vs an vnderstanding heart Iustin. dialog cum Troph Hee wrote two bookes of apologie for Christians to the Emperour ANTONINVS PIVS and to his sonnes and the Senat of Rome In the second booke of his apologie he declareth that Christians were put to death not for any crime they had committed but onely for their profession In witnesse whereof if any of them would denie his Christian profession straightway hee was absolued because there was no other thing wherewith he was charged Iustin. apol 2. In this same persecution also suffered
conueene for exercise of diuine seruice this fauour I say seemeth to haue proceeded from the coun sell of MAMMEA his Christian mother rather then from the counseli of VLPIANVS that renowmed lawyer an hatefull aduersarie to Christians But MAMMEA his mother hearing the report of the learning of ORIGEN sent for him and by him was instructed in the groundes of Christian faith The learned doctour who wrote the booke of the martyrs very judiciously obserueth the iniquitie of this time whereinto no Christian Churches were erected when as yet notwithstanding of the fauour of the Emperour at some times no publicke house could quietly be obtained for the Christians so that by reason hereof may appeare the decretall epistle of Pope HYGINVS concerning the dedication of Churches is forged fained because the reigne of ALEXANDER is a long time posterior to the dayes of HYGINVS who liued vnder the reigne of ANTONINVS PIVS and in the reigne of ALEXANDER as yet there was great difficultie to obteine a place whereinto Christians might assemble together The just deserued punishment of TVRINVS whome the Emperour caused to bee fastened to a stake in the open market place and there to be killed with smoke the Herald standing by and crying to the people Smoke he sold and with smoke he is punished This punishment I say declareth that this Emperour counted flatterers worthy of great punishment ALEXANDER and his mother MAMMEA were both slaine by his owne souldiers Bucolc Index Chron. Maximinus AFter ALEXANDER SEVERVS MAXIMINVS was Emperour and reigned 3. yeeres Euseb lib 6 cap. 28. A man of base parentage of an huge stature promoted to honours by ALEXANDER who nounished a serpent in his owne bosome as the prouerbe speaketh when he aduanced MAXIMINVS an ingrate foster to great dignities and honours For by his meanes the armie killed ALEXANDER and his mother MAMMEA and saluted him and his sonne Emperours without aduise of the Romaine Senat a man hated of all good men beloued of euill men more grieuous to the citizens of Rome then to their enemies Bucolc Index Chron. who for hatred of the house of ALEXANDER as EVSEBIVS recordeth raised vp the sixt persecution against Christians specially against the teachers and leaders of the Church thinking the sooner to vanquish the rest if the Captaines and guiders of them were made out of the way Euseb. eccl hist. lib 6. cap. 28. ORIGEN at this time wrote a booke de martyrio and dedicated it to AMBROSIVS PROTECTETVS a preaching elder of the Church of Casarea because these two vnder this persecution had susteined great afflictions and constantly perseuered in the true faith Eusebilib 6. cap. 28. No persecution was more violent no persecution endured shorter time In no persecution are the names of suffering martyrs so obscured and couered with silence possibly because the booke of Origen de martyrio through injurie of time is not to be found therefore some learned men do referre the martyrdome of such as wee haue spoken of in the dayes of ALEXANDER to this time or to the persecution of DECIVS I will not dispute of such doubtsome things Three other things that are more necessarie to the edification of the Church I will touch First the malice of the deuill who hateth the welfare of the sheepfolde of Christ and laboureth either to spoyle it of true Pastours or to send in among the poore sheepe hyrelings and men not regarding the well of the flocke but their owne gaine or clse if they haue true pastours to mooue the flocke to be disobedient to faithfull and vigilant Pastors The flocke that can eschew all these three snares of the deuill and all these three wofull calamities so oft seasing vpon the poore sheepesolde they are in good estate Reade CHRYSOSTOME writing vpon the 13. chap Heb. ver 17. Another thing is worthie to be marked that in three great persecutions in the fift sixt and seuenth ORIGEN a man more renowmed in his lifetime then after his death God vouchsafed vpon him two great honours but not the third whereof he was most of all desirous He encouraged his father LEONIDES and his disciples PLVTARCHVS two SERENI HERON HERACLIDES patiently to fuffer martyrdome in the dayes of SEVERVS Next he wrote a booke de martyrio in the daies of MAXIMINVS the sixt persecuter whereby doubtlesse many were incouraged patienly to suffer euill for Christs sake What remaineth now but the third principal honour of martyrdom it selfe whereunto he had a bent desire in the daies of DECIVS the 7 perseter but then he fainted as shall be declared hereafter God-willing When we call to minde this weaknes of ORIGEN let all the cogitations of our heartes stoupe and thinke that wee are not meete for great things but if the Lorde call vs to suffer great things for his Names sake the Lorde perfite his strength in our infirmitie and weakenesse Thirdly let vs marke the great difference that is betweene the volume of the booke of holy canonicke sacred Scripture all other bookes whatsoeuer In Scripture the ouerpassing of maters of great importance and moment is not for ignorance misknowledge or doubting of those things that are ouerslidden but for mysterie and representation of things more necessarie to be knowne as namely when MOSES a most accurat writer of the life death genealogies of holy Patriarches yet hee ouerpasseth the description of the genealogie death beginning of the life MELCHISEDECK this was done of purpose to bring in MELCHISEDECK as a type and figure of the true king of peace Christ Icsus as the Apostle declareth Heb. 7. but among ecclesiasticall writers I finde a preterition of the names of these worthy Pastours who were martyred for the cause of Christ in the sixt persecution and this ouerpassing with silence so weightie a matter is a secret confession of ignorance in this part of the historie together with a doubting whether VRBANVS the first VALERIANVS TIBVRTIVS CECILIA and MARTINA suffered vnder ALEXANDER or vnder MAXIMINVS or vnder DECIVS Yea PLATINA writeth it was the opinion of some men that VRBANVS 1. was martyred in the persecution of DIOCLETIAN I haue insisted at greater length in this purpose to the end that euery man may giue vnto sacred scripture that reuerence that is due vnto it but other writings let vs reade them with judgement for assuredly there is palpable weakenes into them In ende this wicked persecuter MAXIMINVS and his sonne were slaine by his owne souldiers at the siege of Aquileia Func Chron. Gordianus THe tyrannie of MAXIMINVS enforced both the senate of Rome and likewife their oppressed confederates in Afâ—…icke to aduise by what meanes the distressed estate of the Commonwell might be supported And first GORDIANVS a man of noble birth in Rome and at that time PROCONSVL in Africke with his sonne bearing the name of GORDIANVS with his father these two were declared to bee Emperours to resist the tyrannie of
many persecuted preachers had wiues and children as the historie clearely recordeth CHEREMON B. of a citie in Egypt called Nilus fled to the mountaines of Arabia accompanied with his wife and returned not againe to Egypt neither was hee seene of those who sought him in the wildernesse Euseb. lib. 6. cap 42 DIONYSIVS B. of Alexandria who miraculously escaped the crueltie of persecuters maketh expresse mention of his children Deo mthi ut migrarem praecipiente viánque mirabiliter aperiente ego liberi multi fratres egressi sumus that is after that God had commanded me to remooue and had miraculously opened a passage vnto mee I and my children and brethren went forth Euseb. lib. 6. cap. 40. If antiquitie be regarded Bishops who doe marie are not Nicolaitan Heretiques but rather such as forbid to marie teach a doctrine of deuils 1 Tim cap. 4. ver 3. Thirdly it is to bee marked that in time of this vehement persecution many fainted fell backe from the open profession of Christian faith Others to prouide timous remedie against such defections gaue out a rigorous sentence against such as had fallen of infirmitie that they should not be receiued againe into the fellowship of the church In this opinion was NOVATVS his complices And by their example we should learne to beware of such men as vnder pretence of zeale pertur be the vnitie of the Church inuent remedies to cure the maladies of the diseased Church that are worse then the sicknes it selfe as the Nicolaitanes did Euseb lib. 6 cap. 43. Weaknes at somo time is to bee pitied but deuilish rigour pitying no man who falleth of infirmitie is a lesson that hath no allowance in the booke of God Gal. 6. ver 1. This cruell tyrant after he had reigned two yeeres made warre against the Scythians some call them the Gothes by whom hee was vanquished in battell and fearing to be ouertaken and to come vnder the reuerence of barbarous people hee cast himselfe into a deepe pit where hee ended his life and his body could not be found Bucolc Index Chron. Chron Func The great desolations that were made in the worlde about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians But CYPRIAN whose pen the Lord guided better declared that the cause of all these calamities was the worshipping of Idoles the contempt of Gods true seruice and the persecuting of innocent Christians Cypr. ad Demetrianum Gallus Volusian AFter DECIVS GALLVS VOLVSIAN his sonne reigned 2 yeere He walked in the footsteps of DECIVS Euseb. lib. 7 cap. 1. He was slaine by EMILIAN who presumed to reigne but he was so hastely made out of the way that Euseb. and many other historitians misknow his name in the Catalogue of Emperours Valerianus Gallienus VALERIANVS and GALLIENVS his sonne reigned 15. yeeres Euseb. viz GALLIENVS with his father in coniunct authoritie 7. yeeres after his fathers captiuitie and death he reigned alone 8. yeeres in the first three or foure yeres of the Empire of VALERIAN he was favourable and friendlie to Christians and great numbers of them were found in the Emperours court But afterward he was seduced by an Egyptian sorcerer who hated Christians because that by them he was hindered from practising his magicall charmes So the eight persecution began vnder VALERIAN Euseb. lib. 7. cap. 10. In this persecution suffered three Bishops of Rome LVCIVS STEPHANVS and SIXTVS 2. and a Deacon Laurence who was laied vpon an hote boiling yron and patientlie endured the torment of fire This is that Deacon who called the poore the treasure of the Churche for then is the Church rich when it is rich in good works and feedeth clotheth and visiteth Christ in his hungrie naked and diseased members DIONYSIVS Bishop of Alexandria was banished to Cephro a place in the wildernesse of Lbya Euseb. lib. 7 cap. xi PRISCVS MALCHVS ALEXANDER were deuoured by beasts in Caesarea Palestinae Euseb. lib. 7. cap. 12 CYPRIAN B. of Carthage was beheaded Nazianz. in laudem Cypriani MARINVS a Romaine Captaine in Caesarea was invied for the dignity honour he was advanced vnto and he was accused to be a Christian and consequently to be vncapable of great preferments dignities he was encouraged by THEOTECNVS B. of Caesarea patiently to suffer death for the cause of Christ by taking him in into a secret chalmer and laying before him a drawen sworde and the booke of the Gospell and bidding him take his choice of one of these two which he liked best MARINVS liked better of the booke of the Gospell then of the sworde and was martyred for the faith contained in that sacred booke of holy Scripture Euseb. lib. 7 cap. 15. ASTYRIVS a noble Senatour caried the body of this holy martyr MARINVS vpon his own shoulders and buried it honourably Euseb. ibid. cap. 16. In end the Lord deliuered this persecuting Tyrant into the hande of SAPOR King of Persia who not only deteened him in strait captiuitie but also abused him most filthelie and made his body a footestoole trampled vpon his necke at such times as hee was about to mount on horsebacke Euseb. eccl hist. lib. 7. cap. 13. Bucolc Index chr This fearful captiuity of VALERIAN had into it a notable testimony of the wrath of God against persecuters For like as he trampled vnder his feet the Church of Christ so in like manner the Lord gaue his necke and backe to bee trampledvpon by the feete of his enemies This example of Gods heauie indignation somewhat terrified GALLIENVS his son and hee gaue out an edict for the fafe returning of such as were banished to their own dwelling p aces and for staying the rage of persecution Euseb. lib. 7. cap. 13. DIONYSIVS B. of Alexandria hauing liberty granted by the Emperours edict to returne from banishmēt came backe again to Alexandria wherein he found such terrible desolation by famine pestilēce that there remained not of men women children so many aliue as there were wont to be of ancient hoare headed men walking vpon their streets the Lord was so highly displeased with the vnthankful world that he was determined to cōsume thē who had cōsumed his people The good cariage of Christians at this time is worthie to be marked who were full of charitie loue and visited the sicke did all offices of humanitie to those who were diseased or dead whereas the Pagans by the contrarie forsooke their dearest friends left them comfortlesse and thrust out such as were halfe deade vnto the streetes left them there vuburied to be eaten with dogs This is written in the letter of DIONYSIVS insert in the historie of Euseb. lib. 7. cap. 21 22. so great difference is betweene Christians trained vp in the schoole of Christ others who haue not bene fed with the sincere milke of the worde Christians in time of sicknesse were
the 29. B. of Rome who continued in that ministration 5. yeres 6 months 21 dayes He liued in the dayes of MAXENTIVS by whom he was enclosed into a filthie stable to the end that lacking the salubritie of wholsome aire he might be destroyed with the filth stinke of the dung of beasts which thing also came to passe indeede for he died in the stable This holy martyr so long as he liued he made the stable like vnto a sanctuarie for hee neuer intermitted the holy exercises of prayer fasting and the Church when peace was granted to them by the mercie of God they builded a temple in that same place where the stable had beene whereinto MARCELLVS died Platin. de vitis The name of MARCELLVS is pretermitted by EVSEBIVS After MARCELLVS succeeded EVSEBIVS the 30. B. of Rome and continued 6. yeeres 1 month 3. dayes In his time PLATINA writeth that HELENA the mother of CONSTANTINE found the crosse of Christ. But ONVPHRIVS himself is compelled to grant that both DAMASVS and PLATINA erred in that narration because CONSTANTINE at this time had no dominion in Syria neither was hee as yet conuerted to the faith of Christ. But the tyrant MAXIMINVS with great crueltie oppressed the Church of Christ in the boundes of Syria and Iudea And therefore such as read the historie of the primitiue Church let them read with judgement because it is an easie thing to erre if any man giue such vndoubted credit to ecclesiasticall writers as he giueth to sacred scripture TERTVLLIAN a learned preacher of the African prouince of the citie of Carthage a man of a quicke wit pregnant ingine flourished vnder the reigne of SEVERVS the 5 persecuter When he came to Rome he vas not free of the enuy and reproches of the clergie of the Romaine church and mooued with anger he declined to the opinion of the Heretique MONTANVS wrote books against the true Church such as the volumes following De pudicitia De peâ—…cutione De jejunâ—…s De monogamia De exstasi lib. 6. his 7. booke against APOLLONIVS This lamentable defection of TERTVLLIAN may be an example to all men of great vnderstanding and excellent learning not to be puft vp nor to be high minded lest they fall into the snare of the deuill For TERTVLLIAN wrote learned apologies for the Christians and mightily confuted the errour of MARCION notwithstanding of al this he was high minded joyned himself to the opinioÌ„ of MONTANVS Ierom. Catal. script eccl if he had kept himself free of this foule spot he was worthy for his giftes to haue ben counted amoÌ„g the most famous doctors of the Church after the dayes of the Apostles Hist. Magd. Cent. 3. cap. 10. ORIGEN the sonne of LEONIDES an Egyptian was a yong man of 17. yeeres of age when his father was martyred in the persecution of SEVERVS Ierom Catal. script eccles His ingine was so pregnant in his youth and so capable of all kinde of instruction that his father would oftimes vncouer his brest when he was on sleepe and kisse it giuing thanks to God who had made him father of so happie a sonne hist. Magd Cent. 3. cap. 10. After his fathers death he sustained himselfe his mother sixe brethren by keeping a schoole for all his fathers goods were confiscate for his confession of Christ. When ORIGEN had spent his young age the description of his life in Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he was in his mid age the Churches of Achaia vexed with Heretiques sent for him as he was vpon his journey to Athens he went through Palestina was ordained to be a preaching Elder by ALEXANDER B of Ierusalem THEOCTISTVS B. of Caesarea This fact offended DEMETRIVS B. of Alexandria so highly that he was full of rage against ORIGEN and wherefore because he beeing a man of Alexandria receiued ordination to an ecclesiasticall office from the Bishops of Ierusalem and Caesarea When Bishops become serious in trifling matters and haue a greater regarde to their owne gloâ—…y then to the aduancement of the kingdome of God then that may bee spoken of them which IEROM writeth of DEMETRIVS Qui tanta in eum debacchatus est insania ut per totum mundum super ejus nomine seriberet that is He was so ful of rage against him that he replenished the world with writings mentioning the name of ORIGEN But consider what fault was in ORIGEN who was crauing no ordination And what fault was in ALEXANDER and THEOCTISTVS men whose names shall be had in euerlasting remembrance They did nothing of intention to grieue the heart of DEMETRIVS B. of Alexandria but onely beeing carefull of the aduancement of the kingdome of God they endeuoured to strengthen the hands of ORIGEN against the Heretiques of Achaia by conferring vnto him the calling of a Presbyter No man can justly offend against me if I cast in this sentence as a common admonition to all preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs not be ouer serious in ridiculous matters The name of ORIGEN was so famous that not onely the Bishops of Achaia sollicited him to come to their bounds for stopping the mouthes of Heretiques but also he was sent for at two diuerse times to bee present at the Councils conucened in Arabia against Heretiques Some Heretiques affirmed that the soules of men perish with their bodies and are raised vp againe in the day of the resurrection with the bodies whom ORIGEN mightily refuted Comment Func in Chron. lib. 6. Likewise he was present at the Councill in Arabia gathered against BERYLLVS B. of Bostra who denied that Christ was existent before his manifestation in the flesh and by the trauelles of ORIGEN BERYLLVS was reclaimed and reduced to the true faith therefore I reckone him not into the roll of Heretiques Euseb lib. 6. cap. 33. FIRMILIANVS B. of Caesarea in Cappadocia inuited ORIGEN to come to Cappadocia where he deteined him a long time Likewise MAMMEA the mother of ALEXANDER the Emperour sent for him to come to Antiochia and had him in reuerent regarde Likewise hee wrote to the Emperour PHILIP and to his mother who was the first Emperour that professed the Name of Christ Ierom. catal script eccl He studied to be acquainted with the Hebrew language farre contrarie to the custome of his own nation he conferred the Hebrewe text with the Greeke translations not onely the Septuagints but also the translations of AQVILA THEOLOSION and SYMMACHVS and hee found out the fift sixt and seuenth editions Euseb. lib. 6. cap. 17. Ierom catal scrip eccles Notwithstanding of all these excellent gifts and renoumed fame of ORIGEN he wanted not his owne grosse errours foolish facts In expouÌ„ding of scripturs he became a curious searcher out of allegories Yet this father of allegories ORIGEN took the words of Christ spoken of Eunuches There be some chaste which haue made thâ—…mselues chaste for the kingdome of
heauen Mat. 19. ver 12. these words I say spoken in an allegoricall sense he tooke in a simple and vnfigurat meaning and gelded himselfe to the ende he might liue without all suspition of vncleannesse Euseb. lib. 6. cap. 8. No learned man hath commended this fact of ORIGEN so far as my reading can extend for if a man might lawfully dismember his own body to the end that he might liue chastly why might not a man in like maner cut off his owne hand to the ende hee should not in hastie motion of anger kil his neighbour But the obedience of the commandements of God is seated in the heart and more commended for voluntarie subjection then for necessity of abstinence of committing euil because there is not an instrument in the body able to commit transgression Finally by seeking of diuinitie without the bounds of the holy scriptures of God in stead of true diuinitie he was intangled with foolish errours anent the creation of many worlds one succeeding to another anent the paines of deuils and wicked men after long torments to be finished and anent the possibilitie of mans nature to keepe the whole law of God For which opinions long after his death he was excommunicat in the 5 generall Council holden Ann 551. Concerning his weaknesse in offering to idols rather then to suffer his chaste body to be abused I haue spoken in the history of the 7. persecution He liued vntil the dayes of GALLVS VOLVSIANVS died in the 69. yeere of his age in the towne of Tyrus where he was also buried CYPRIAN was an African borne in Carthage in his youth altogether giuen to the study practise of Magical artes His cōuersion was by the means ofCECILIVS a preacher whose name after hee bare and through occasion of hearing the historie of the Prophet IONAH Ierom catal script eccles Ierom. comment in Ionam After his conuersion he distributed all his substance to the poore Ierom. ibid. and became first a preaching elder and afterward Bishop of Carthage He was banished in the persecution of DECIVS and martyred vnder VALERIAN Nazianz in laudem Cypriani The worthy D. I. FOXE thinketh that NAZIANZEN commendeth another Bishop of that same name borne in Antiochia and Bishop in Antiochia who suffered martyrdome in the dayes of DIOCLETIAN This CYPRIAN B. of Carthage was a man full of loue a great comforter of CORNELIVS B. of Rome He suffered martyrdome as IEROM writeth that same day albeit not in that same yeere that CORNELIVS concluded his life by glorious martyrdome Ierom Catal. script eccles He had great strife against two contrarie sectes viz. against NOVATVS who was excessiue rigorous against those who had fallen in time of persecution and against NOVATIANVS FELICISSIMVS who by the contrarie would haue had both Heretiques and Apostats receiued without all forme of ecclesiasticall discipline Hist. Magd Cent 3. cap. 10. He esteemed much of those who suffered rebuke for the Name of Christ he said of the mettall mines and those that were condemned for Christs sake to worke in them that whereas they were wont to deliuer golde and siluer and precious things vnto the world no we by the contrarie the mines receiued golde and siluer and the most precious things in the world counting the Confessours and martyrs of Christ the rich treasures of the earth of whom the world was not worthy His opinion anent rebaptizing such as were baptized by Heretiques albeit it was erroneous yet his modestie in not damning thē rashly who were of a contrary opinion is great ly praised by S. AVSTEN who saith that the modestie of CYPRIAN in his error was mo◅e to be regarded then a sound right opiniō anent baptisme without humility modesty August de Baptis contra Donat. lib. 5. cap. 17. He was a faithfull builder of the house of God not by word onely but also by write and his bookes remaine vntill this day as a precious treasure in the Church of Christ. The booke de Revelatione capitis Ioannis Baptista is supposititious because in it mention is made of the reuerence that PIPINVS king of France did to the heade of IOHN Baptist when it was transported from Constantinople to France and it is knowne that PIPINVS was not borne three hundreth yeeres after the martyrdome of CYPRIAN how then could CYPRIAN write of a fact done so long time after his death The Church of Christ was multiplied vnder the persecutions of SEVERVS MAXIMINVS DECIVS VALERIAN AVRELIAN DIOCLETIAN All these sixe persecutions are comprehended in the third Centurie In Ierusalem was NARCISSVS against whome wicked men banded themselues together with forged accusations and false testimonies sealed vp with othes and imprecations to grieue the heart of NARCISSVS in so much that he left his calling and fledde to the wildernesse where he Iurked a long time But the false witnesses who bare testimony against him escaped not the punishment of God One of them and his whole familie and substance was burned with sudden fire another of them was stricken with an heauie disease such as hee himselfe in his imprecation had wished vnto himselfe the third was terrified with the sight of the judgements of God that lighted vpon the other two and hee repented and powred out the griefe of his dolorous heart in such aboundance of teares that hee became blinde All these false witnesses were punished Euseb. lib 6. cap 9. and hee who was penitent albeit the Lorde pardoned his sinne yet hee chastised him with temporal punishments The Bishops of the next adjacent Churches because they knewe not what was become of NARCISSVS they admitted another called DIOS who continued but a shorte time To him succeeded GERMANION and after GERMANION GORDIVS in whose time NARCISSVS manifested himselfe againe to the Church of Ierusalem who requested him to vndertake his office againe for they reuerenced him as a man raised from death to life againe and the punishment of God inflicted vpon his accusers increassed their reuerence toward him He was old and not able to discharge the weightie office of a Bishop theresore ALEXANDER a worthie man was joyned as fellow-labourer with him EVSEBIVS writeth that hee was admonished by a celestiall vision of the will of God that hee should be Bishop of Jerusalem with NARCISSVS for hee had beene Bishoppe of another parochin before in Cappadocia by the like celestiall vision NARCISSVS and others of the clergie were admonished that the day next following a Bishoppe should enter into Jerusalem whome God had appointed to be an helper to NARCISSVS Ierom Catal. scrip eccl He defended ORIGEN against the furie and madnesse of DEMETRIVS B. of Alexandria who set both himselfe and others to great businesse for a matter of no importance as said is Ierom ibid. In the persecution of DECIVS he was caried to Casarea closed into a darke prison and died a martyre as hath beene declared ALEXANDER is supponed till haue beene the 35. Bishop of Jerusalem
vncleane because they were procreated by mariage Origeniani Turpes These were vile and filthie beastes not abhorring from whoredome but from procreation of children to the end they might seeme to be chaste They were like to ONAN the sonne of IVDAH whome the Lord destroyed Gen. 38. ver 9. 10. All these heresies mentioned by Epiphan contra haereses lib. 2. I passe by almost with silence because they were like vnto abortiue birthes and continued not long to perturbe the peace of the Church Now concerning other Heretiques by whose venemous doctrine the Church of Christ had greater strife and perturbation ARTEMON and BERYLLVS B. of Bostra in Arabia denied the diuinitie of Christ and affirmed that he was not existent before hee tooke flesh of the Virgine With BERYLLVS ORIGEN conferred reduced him backe againe to the true faith and therefore I set not his name in the Catalogue of Heretiques because he added not vnto the fault of his bad opinion an obstinate defending of the same Euseb eccl hist lib. 6 cap. 33. The heresie of Helcesaitae otherwise called Sampsei because of the shorte continuance of it is scarce worthy to bee reckoned as I haue declared in the treatise of heresie They mixed the religion of the Iewes Gentiles and Christians together but were more addicted to the superstition of the Iewes then to any one of the other two Epiphan contra haereses lib. 2. They rejected the writings of the Apostle PAVL and affirmed that a man who denied the Lorde with his mouth in the time of persecution if so be he adhered to the faith in his hart he had committed no sinne They caried about with them a singulare book which they said was sent downe from heauen and they promised remission of sinnes to euery man who would hearken to the wordes of that booke Comment Func in Chronol NOVATVS a Presbyter at Rome was a man of a contentious spirit and men that are humorous high minded and contentious they are wise to doe euill but they can do no good Such a man was NOVATVS who disquieted with schisme and heresie two of the most notable Churches in the world at that time viz Carthage and Rome by giuing out a rigorous sentence against those who in time of persecution had fallen albeit they had repented after their fall and all outward tokens of vnfained repentance had beene seene in them yet his opinion was that they should not be admitted againe to the fellowship of the Church This opinion was not onely repugnant to the wordes of ISA 1. Ezech. 18. Mat. 11. to innumerable moe places of sacred scripture but also it was a foolish opinion aduancing the kingdome of the deuill and not the kingdome of God For the two great wheeles of the cart of the deuill whereby hee carieth men headlong to hell are presumption and desperation mercilesse NOVATVS taching a doctrine that strengthened not the knees of the weake he did what in him lay to moue sinners to despare Therefore CYPRIAN B. of Carthage who excommunicated him and CORNELIVS B. of Rome who did the like with aduise of a graue and worthy Councill gathered at Rome Euseb. lib. 6. cap. 43. are to be counted wise men because they endeuoured timonsly to suppresse those errors that weakened the harts of the children of God I reade of no heresie preceeding the heresie of ARRIVS and EVTYCHES that continued longer time in the Church of God then the heresie of NOVATVS partly because it crept in vnder pretence of zeale to the glory of God and vnder pretence of a detestation of sin partly also because the Novatian Heretiques in the question concerning the diuinitie of Christ were comformable to the opinion of the true Church Sozom. lib. 7. cap. 12. Thirdly because in time of the Arrian persecution the Novatians were banished and troubled with no Iesse hatefull malice and despite then the members of the true Church were yea and the true Catholickes and Novatianes beeing companions of one and the selfe-same suffering were content also to giue their liues one for another Socrat. lib. 2. cap. 38. And the foresaide authour saith Parúmque abfuit quin coadunarentur Socrat ibid. that is They were neere by vnited and agreed together to wit the true Catholickes and Novatians But what was the impediment that hindered their vnion Reade the historie and it shall not bee found in the true Catholickes but in the obstinacie and wilfulnesse of the Novatians And so it falleth out at all times that men who are authours of heresies and schismes are also the principall hinderers of the redintegration of the vnitie of the Church The razing and demolishing of the Temple of the Novatians in Cyzicum a famous towne of Bithynia together with the calamitie of the people of Mantinium a towne of Paphlagonia Socrat. lib. 2. cap. 38 clearely proueth that the Novatian heresie continued vntill the dayes of CONSTANTIVS the sonne of CONSTANTINE an Arrian Emperour and persecuter of the true faith The fauour that they obtained in the dayes of IVLIAN I passe ouer with silence But in the dayes of the reigne of THEODOSIVS the Novatians by the Emperours edict were permitted to haue publicke conuentions in Constantinople to enjoy such priuiledges as other Christians had to possesse the oratories and temples whereinto they were accustomed to serue God All this toleration and libertie was granted to them by the good Emperour THEODOSIVS because in the heade of doctrine anent the diuinitie of Christ they damned the Acrians agreed with the Homousians Socrat. lib. 5. cap. 10. The Magdeburg historie saith that this heresie continued in Constantinople vntill the time that it was conquessed by the Turkes Cent. 3. cap. 5. I haue written of this heresie at greater length to admonish all true Christians that it is not enough to adhere to some pointes of the true faith and to suffer persecution for righteousnesse at some times and to loue brotherly fellowshippe at some times so that we are content 〈◊〉 〈◊〉 〈◊〉 life for our brethren all these things did the Novatians and were fauoured by the Emperour THEODOSIVS as said is yet were they both sehismatickes and Heretiques because they would be wiser then God and debarred them from the bosome of Christs compassions whom Christ inviteth to come vnto him saying Come vnto me all ye that are wearie and laden and I will ease you Mat. 11. ver 28 Let the example of the Novatians admonish men who studie to singularitie and to bring in newe customes or opinions into the Church of God to take heede that their opinions be not repugnant vnto the written word lest after they haue continued a long time in ende they be rejected as opinions foolish vaine hereticall and not agreeing with the scriptures of God His followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or puritans Euseb. lib. 6. cap. 43. Hist. Magd. cent 3. cap. 5. Let this name rest in the bosome of Heretiques And men
straight line that neither crooketh vpward nor downward euē so a goodChristian should neither be dashed with infamy trouble nor puft vp with honor prosperity The second step of this vnhappie supremacie was the appellations of Heretiques and men liuing inordinatly from the discipline of their own Bishops vnto the Bishops of Rome whome they receiued vnder their shadowe not so much for fauour to their vnhonest causes as for desire of supremacie aboue all other Churches For APIARIVS appealed to the B. of Rome EVTYCHES Abbot in Constantinople appealed frō his B. FLAVIANVS to LEO B. of Rome to whose excommunication albeit in end LEO agreed in the Council of Chalcedon yet it is certaine that the cause of the propagation of EVTYCHES error was the lingering of LEO B of Rome who did not incontinent separat this pestilent Heretique frō his cōmunion albeit FLAVIANVS B. of Constantinople had most justly excōmmunicat him Likewise BASILIDES and MARTIALIS Bishops of Asturica Emerita in Spaine who had sacrificed to idoles and defended their apostasie in writtē bookes after they were both excommunicate deposed by the Bishops of Spaine they had recourse to STEPHANVS B of Rome whose false apologies were so much the more fauourably heard that they sought refuge vnder his wings But CYPRIAN gathered a Council in Africke absolutely damned these Apostats Hist Magd. cent 3 Cypr. lib. 1. epist. 4. And albeit the African Councils laboured to remead this insolencie in time by ordaining these persons to be excōmunicate who should appeale frō their own Bishops to any other beyond sea yet it was hard to correct by reason or authority of Councils that errour which the Romaine Bishop beeing once admitted to be called primaesedis Episcopus did receiue and embrace Yea the filthie dash the Romaine Bishoppes gote in the sixt Councill of Carthage wherein the act of the Council of Nice alledged by them to proue the B. of Rome to be supreme Iudge of all appellations was found to be supposititious and false this filthie dash I say did not correct their effrorr-Ited impudencie And with that learned Moderne I. CALVIN I wonder what malice or ignorance moued GRATIANVS 2. quaest 4. c. placuit when he had mentioned the fore-said decrcet of the 6. Councill of Carthage that these persons who should happen to appeale to bishops beyond sea should be excommunicat he addeth this exception vnlesse they appeale to the chaire of Rome What shal be done saith he to those beasts who are so void of common sense that they except from the Law that thing alanerlie for whose cause the Law was made and constitute for it is euident that the foresaid constitution in damning those that made appellations to Bishops beyond sea was expreslie made to inhibit men of Africk from appealing to the B. of Rome Also the defection and beastlie cowardlinesse of some Bishops dwelling in places where the pride of the Roman Bishops had bene chieflie abandoned their defection I say from the footsteps and good decrees of their antecessours gaue encouragement to the Roman B. to set forward his vsurped supremacie as namely EVLALIVS B of Carthage dam ned the decrees of the Councils of Carthage and submitted himselfe to the chaire of Rome in the dayes of BONIFACIVS 2. promising to do all things according to his aduise and direction Of the which victorie BONIFACIVS 2. rejoyced and gloried and wrote to the Bishop of Alexandria that this promise of subjection which EVLALIVS made to the chaire of Rome should be divulgat and notified vnto other Churches But the argument taken from the authoritie and example of EVLALIVS is like vnto himselfe If he being weyed in a just ballance will be found foolish vnconstant timorous rash naughtie what can we say of the argument taken from his authoritie and example but the like Beside this from the 6. Councill of Carthage vntill the dayes of BONIFACIVS B. of Rome and EVLALIVS B. of Carthage interveened 100 yeeres All this time the godly and learned fathers that were in the sixt Councill of Carthage not AVGVSTINE himselfe except were vnder the sentence of CELESTINVS cursing and yet we hope in the mercie of GOD that AVRELIVS B. of Carthage AVGVSTINE B. of Hippo and the rest of the fathers whom he cursed are reigning with Christ in heauen notwithstanding of CELESTINVS foolish cursing EVLALIVS more foolish repentance This is wel noted by PHILIP MORNEY that Phoe nix of France Lib. myster iniquitatis The Roman Bishops hunting foral occasions of preferment were like to a wild halke in the morning hungrie and swiftly soaring in the aire if he cannot catch a Partridge he will make a Lauerock his prey euen so the Bishops of Rome taking their vantage by euery light occasion laboured to bring their brethren in subjection to their soueraignitie In witnesse whereof ACACIVS B. of Constantinople vsed the aduise and counsell of FELIX 3. B. of Rome in disauthorizing and excommunicating PETRVS MOGGVS a fauourer of the Eutychian heresie This thing ACACIVS did by no necessitie but of good will and as a brother seeking the aduise and support of another brother After this PETRVS MOGGVS being both disauthorized excommunicat he repented forsooke his errour and offered his supplicant bill to ACACIVS crauing relaxation from that fearful sentence of excommunication FELIX 3. on the other side because his aduise was not craued in the relaxation aswell as in the excommunication he cursed ACACIVS B. of Constantinople and GELASIVS 1. his successor did the like What meeting ACACIVS gaue to FELIX it is not needful to reherse it is sufficiently known he was not behind with him Here euery man may see that the Rom an bishops made vantage of these who soght their counsell as if it were necessarie that he who craueth our aduise in one thing should be bound to doe nothing without our aduise in any time to come Moreouer the hearts of the Roman bishops being excessiuely bent to preferment could not abstain from flattering of Emperours Princes thereby gaining vantage prefer ment but lossing the fauour of God and falling vnder that heauie sentence of the curse of God spoken by ISAIAH the Prophet Woe vnto them which speak good of euill and euill of good which put darkenesse for light and light for darknesse that put bitter for sweet and sweet for sowre Isa. 5. ver 20. It is not known to the world that BONIFACIVS 3. flattered PHOCAS emperour who by treason vnspeakable cruelty put out of the way MAVRITIVS him master his wife and children And for this cause he was aduanced to this honour to be called bishop of al bishops But marke well by whom by PHOCAS a tyrant a traitor a murtherer of his master MAVRITIVS Yet the chair of Rome should had lesse rebuke if this flatterie had begun at the person of BONIFACIVS 3. or yet ended in him but before him GREGORIVS 1. of whom the Roman Church braggeth so much
that precious treasure if so be in the keeping of it there be so great deuotion as the Romane Church now talks of Thirdly what is the cause that the Romane Church brags so much of antiquity when as the worshipping of the crosse one of the maine points of their Religion was vnknowne to the first 300. yeeres of our LORD now in the 4 Cent. the crosse is found but not worshipped yea and the adoration of it is detested abhorred as an error of Pagans To Macarius succeeded Maximus who had be ne his fellow-labourer as of old Alexander was to Narcissus Macarius gouerned the Church of Hierusalem in the peaceable dayes of Constantine but Maximus gouerned that same Church himselfe alone in the dayes of Constantius Hee was present at the Councill of Tyrus but Paphnutius a Bishop and confâ—…ssor in Thebaida pitied the simplicitie of Maximus whom the Arrians with deceitfull speeches had almost circumueened and he stepped to him and suffered him not to sit in the assembly of vngodly people wherâ—…upon followed a bande of indissoluble conjunction not onely with Paphnutius but also with Athanasius who was charged with many false accusations in that wicked Councill of Tyrus This warning made him circumspect and wise in time to come so that hee was noâ—… present at the Arriane Councill of Antiochia gathered vnder pretence of dedication of the Temple which Constantine began to build but his sonne Constantius perfected the building of it To Maximus succeeded Cyrillus a man greatly hated by the Arrians in so much that Acacius bishop of Casarea Palestine deposed him no doubt by some power granted to him by the Emp. Constantius with aduise of Arrian Bishops Notwithstanding Silvanus Bishop of Tarsus receiued him and hee taught in that Congâ—…egation with great liking and contentment of the people The strife of Acacius against him in the Councill of Seleucia I remit vnto the owne place In time of famine hee had a great regard to poore indigent people and sold the pretious vessel and garments of the Church for their support This was a ground of his accusation aftâ—…rward because a costly garment bestowed by the Emp. Constantine to the Church of Hierusalem Cyrillus sold it to a merchant in time of famine and againe the merchant sâ—…ld it vnto a lasciuious woman and such friuolous thiâ—…ges wâ—…re aggreaged by the Arrians who hated the men of GOD. Of other Pastors and Doctors in Asia Africa and Europe BESIDES the Patriarchs of principall places GOD raised vp in this CENTURIâ—… a great number of learned Preachers who were like vnto the Ibides of Aegypt a remedie prepared by GOD against the multiplied number of venemous and flying Serpents Euen so learned Fathers of whom I am to speake were instrumentes of GOD to vndoe the Heresies which abounded in this age aboue al other ages Did not Nazianzenus vndoe the Heresie of Apollinaris Basilius the Heresie of Eunomius Hilarius like vnto a sâ—…conde Deucalion saw the ouer-flowing speate of Arrianisme abated in FRANCE Ambrosius Epiphanius and Ierom set their hearts against all Heresies either in their time or preceâ—…ding their dayes It were an infinite labour to write of them all who in this age like vnto glistering starres with the shining light of celesticall doctrine illuminated the darknesse of the blind worlde but the names of some principall Teachers GOD willing I shall remember Eusebius Pamphili Bishop of Caesarea in Palestina liued vnder the Emp. Constantine with whom he was familiarly acquainted He was desired to supply the place of Eustatius bishop of Antiochia whose deposition the Arrians without all forme of order had procured most vnrighteously but he would not consent to accept that charge so that the chair of Antiochia vaked without a Bishop eâ—…ght yeeres Some expecting the restitution of Eustatius others feeding themselues vpon vaine hopes that Eusebius woulde accept that place The Emp. Constantine commended his modestie and counted him worthie to be bishop of the whole world Neuerthelesse hee was not altogether free of the Heresie of Arrius before the Nicene Councill and hee was remisse and slacke in the cause of Athanasius He was so familiarlie acquainted with Pamphilus who suffered martyrdome in Caesarea that hee clothed himselfe with his name and called himselfe Eusebius Pamphili Hee died about the time that Athanasius first returned from banishment by the meanes of Constantine the younâ—…er about the yeere of our LORD 342. Nazianzenus liued in the dayes of Constantius Iulian and Theodosius He was borne in a little towne of Cappadocia called Nazianzum from which he receiued his name Hee was trained vp in learning in Alexandria in Athens his familiarity with Basilius Magnus began in Athens and it was increased in the wildernesse hee preached in Sasima but because it was a place vnmeete for studies hee returned to Nazianzum and was a helper to his aged father After his fathers death he went to Constantinople where he founde the towne in a moste desolate condition in regard the Arrian Macedonian Heresies had so mightily preuailed that all the principall Churches wâ—…re occupied by them Nazianzenus only had liberty to preach in a little Church called Anastatia because the trueth of GOD which seemed to haue bene buried now by the preaching of Nazianzenus was reuiued againe In the second generall Councill gathered by Theodosius because some Bishops of Macedonia and Aegypt murmured against his admission he counterfeited the fact of Ionas and was content to bee cast out of his place to procure peace and concord amongst his brethren He benefited the CHURCH of CHRIST in the dayes of Iulian by writing bookes of Christian Poesie whereby the Christian Youth shoulde haue no harme by the interdiction of Iulian prohibiting the children of Christians to bee brought vp in the schooles of learning Hee detected the Heresie of Apollinaris and the abominations of Heathen idolatrie whereunto Iulian had sold himselfe more clearely then any other man had done A man worthie for excellencie of giftes to bee caâ—…led THEOLOGUS Basilius Magnus Bishop of Caesarea in Cappadocia was so united in heart and mind with Nazianzenus that the pen of Socrates will net separate the treatises of their liues His father Basilius his mother Eumele his nuise that fostered him named Macrina all were Christians His father was martyred vnder the persecuting Emp. Maximus Hee left behind him fiue sonnes three of them were Bishops namely Basilius bishop of Caesarea Peter bish of Sebasta and Gregorius B. of Nyssa Hee was instructed in all kind of learning in Caesarea in Constantinople in Athens vnder Himerius and Proaeresius in Antiochia vnder Libanius At his second returning to Athens hee acquainted himselfe with Nazianzenus They spent too much time in searching out the deepenesse of humane learning and it repented Basilius that he had spent so much time in searching out thinges that are not necessary to eternall life Hee was
Apostate who permitted no Councils to be assembled in time of his gouernement are haters of free and lawfull conuocated assemblies And incase good men fortuned to bee assembled together by any occasion as it happened in the Councils of Millan and Ariminum in the dayes of the Emperour Constantius the indeuours of the Emperour sometimes to circumueene at other times to terrifie or to wearie the honest mindes of vpright men plainely testified that hee was afraide of the sentence definitiue of a lawfull Councill Therefore let vs thinke with our heart and say with our mouth that lawfull assemblies are necessary for the furtherance of the Kingdome of GOD. Concerning the authoritie of Councils which is the principall subject of this Treatise there are three diuerse opinions Some with excessiue praises aduance Councils and count them equall to holie Scripture namelie the foure first Generall Councils The Councill of Nice Constantinople Ephesus and Chalcedon and they compare them vnto the foure Euangels and to the foure Riuers of Paradise Others doe vilipende Councils and striue against them for euerie light cause as the Arrians did against the Councill of Nice for that one worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was not founde in Scripture The third opinion is of those who neither will vilipende Councils nor equall them to sacred Scripture because holie Scripture is absolutelie and without all contradiction to bee belâ—…eued but Councils may bee corâ—…ected one by another as namelie Nationall Councils by Generall Councils and anterior Generall Councils by posterior at such times as thinges that were hidden from the vnderstanding of men before are brought to a more manifest light and notorious knowledge And in this opinion is that holy Father AUGUSTINE in his bookes written against the Donatists Now they who were in the first opinion to wit that the first foure Generall Councils were equall vnto the writinges of the foure Euangelists euery one of them leaned vpon an vnsure and deceitfull ground and so it came to passe that they were both deceiued themselues and likewise they deceiued others For Gratianus was the bolder so to speake because Pope Gregorie had spoken the â—…ame before him Pope Gregorie spake so because hee had a resolution in his owne minde to bee obedient to the acts of the Councill of Nice O but after him there commeth in a succession of Popes who will not bee content to bee ruled with the Canons of the Councill of Nice albeit they spake as Gregorie spake yet they did not as Gregorie did for they usurped jurisdiction aboue all the rest of the Patriarches expresse contrarie to the Canons of the Councill of Nice wherein it is statuted and ordained that the Bishop of Alexandria shoulde attende vpon the Churches of Aegypt and the Bishop of Rome should attende vpon the towne of Rome and the suburbicarie Churches according to the custome obâ—…erued of old What is this els but a mocking of the world in word to â—…ay that the 4. first Generall Councils are like vnto the 4. Euangelists and in deed manifestly to transgresse the ordinances of the Councill of Nice Are not the Bishops of Rome in this case like vnto Theophilus B of Alexandria when a great number of Monks came from the Wildernesse of Nitria to Alexandria of purpose to slay him Theophilus met them and with pleasant wordes mitigated their wrath for hee sâ—…id vnto them Brethren I see your faces as the face of God This he said not because he had a good liking of them but rather to bee free of their danger So doeth Gelatius and other Bishops of Rome speake reuerentâ—…y of the Councill of Nice to the end that the sixt Canon foresaide which they haue so manifestly transgressed may bee ouer-passed with the more fauourable pardoning of the transgressours because they speake good of the Councill If this bee a good forme of dealing let the wise Readeâ—… judge The Hypocrites also will praise the Law-giuer to wit the eternal GOD but they wil not be obedient vnto his Lawe yea they will take his Holy Couenant in their mouthes yet they hate to bee reformed But the Romane Bisshops should doe well either to bragge lesse of the Nicene Councill or els to be more obedient vnto the acts thereof Moreouer if the 4. first General Councils be like vnto the 4. bookes of the Euangâ—…l then is it as great a sin to falsifie the acts of the Coun. of Nice as to falsifie the Gospel of IESUS CHRIST according to S. Maâ—…hew But so it is that the Bishops of Rome for desire of preheminence falsified the acts of the Councill of Nice alleadging an act of that Councill whereby the Bishops of Rome were ordained to bee Iudges of appellation whensoeuer anie man did appeale from his owne ordinarie Bishop then shoulde his cause bee judgâ—…d by the Bishop of Rome But when all the principall Registers were sighted by the Councill of Carthâ—…ge no such constitution was founde in the Canons of the Councill of Nice for it was but an act of the Councill of Sardica and that both temporall and personall as wee haue before declared Therefore the sixt Councill of Carthage ordained such persons to bee excommunicated as should at anie time hereafter appeale from their owne ordinarie Bishop to anie Bishop beyond sea meaning inspeciall of the Bishop of Rome because the question agitat in the late Councils of Carthage was concerning his authoritie The second opinion concerning the authority of Councils is the opinion of Heretiques who altogether vilipend the authorâ—…tie of good Councils albeit they haue weyed mens opinions in the just ballance of the holy Scripture onâ—…ly and haue rejected no doctrine but that onely which being weyed in that most perfect ballance is found light Concerning these men it is superfluous to speake much they are like vnto dogges whose friendship goeth by acquaintance and is not ordered by reason and therefore if a friend come to the house hee barketh at him because hee hath not seene him before but incase hee see a thiefe and prodigall waster of all the substance of his maisters house hee will not barke against him if so bee hee bee familiarlie acquainted with him euen so notable Heretiques they raile against the trueth of GOD euidently proued by Scriptuâ—…e and confirmed by authoritie of Councils onelie because they are well acquainted with the lye and they are strangers from the trueth of GOD. The third opinion is best of all the rest forasmuch as by it neither are Councils vilipended nor yet honoured out of measure but they are regarded in so farre as they speake that thing which GOD hath spoken in his sacred Scriptures before them No greater honour did the Councill of all Councils conuâ—…ened at Hierusalem desire wherein the Apostles were presâ—…nt who were taught in all trueth by the holy Spirit yet did they not prâ—…tende the warâ—…and of the Spirit without the warrand of the writtâ—…n
Emperour Anaslatius a nationall Councill was assembled at Sidon of eightie bishops by the procurement of Xenâ—…as B. of Hierapolis for vndoing the Councill of Chalcedone The Emperour had al eadie banished Euphemius and Macedonius bishops of Constantinople Yet he found that Flavianus B. of Antiochia and Helias bishop of Ierusalem altogether disliked and reprooued his proceedings neither could they admitte the lawe of oblinion called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Emperour would haue brought in to pacifie controuersies in the Church as ciuile controuersies at some times haue beene pacifiâ—…d for this cause the Emperour Aanastatius set himselfe directly against the trueth of GOD and gathered this Councill to vndoe the authoritie of the Councill of Chalcedone Flavianus Helias would not bee present at this vngodly Councill whereinto they damned the Councill of Chalcedone yet they abstained from damning Flavianus and Helias for a time Neuerthelesse by continuall accusations of these two bishops as if they had bene mockers of all the Emperours doings they procured their banishment as hath bene declared in the preceeding historie In the 22. yeere of the reigne of Anastaâ—…us and vnder the reigne of Clodoueus King of France conueened 32. bishops in the towne of Aurâ—…lia of purpose to settle some order in Ecclesiasticall discipline which through iniurie of time and irruption of barbarous people into the countrie of France had beene brought to great dissolution and misorder The Canons of this Councill are coincident for the most part with the Canons of all other Councils The two former Councils assembled in Spaine namely Ilerdense and Valentinum were vnder the reigne of Theodoricus Now these two Gerundense and Casaraugustanum are ceâ—…ebrated vnder the same King to wit Theodoâ—…us of the nation of the Gothes reigning in Spaine In Gerunda seuen bishops conueened made Ecclesiasticall constitutrons chiefly anent Baptisme that Catechumeni should bee baptized on Pasâ—…he day and at Pentecoste when most sâ—…lemne conuentions of people were gathered They who were vnder infâ—…mitie and sicknesse might bee baptized at any time and the infant which was likely to die mightlee baptized that same day where into it was borne In Caesaraugusta elenen bishoppes seeme to haue beene conueened They forbid fasting vpon the LORDS day for supersution or for respect of times or for perswasion It would appeare that this Councill had a desire to abolish the rites and customes of the Matichean heretiques who were accustâ—…med to fast vpon the Lords day In the dayes of Hormisda by the mandate of Theodoricus King of Gothes reigning in Italie a Councill was assembled at Rome vpon this occasion It was thought meet by the Emperour Anastatius Theodoricus King of Italie and many others that a Councill should be conueened at Heraclea for deciding controuersies in religion Many bishops resorted to Heraclea aboue the number of 200 but Anastatius suffered no Councill to be holden thereby incurring the great blame of inconstancie and carelessenesse in seeking out the trueth for this cause Theodoricus willed Hormisda bishop of Rome to gather a Councill at Rome whereinto the errour of Eutyches is damned of newe againe and ambassad ours are ordeined to bee sent to Anastatius the Emperour and to the bishop of Constantinople to diuert them if possible were from the errour of Eutyches but howe in humanely the ambassadours were intreated it hath beene declared in the description of the life of Hormisda Vnder the reigne of the Emperour Iustinus a Synode was gathered in Constantinople by Ioannes Cappadox Many grieuous accusations were giuen in against Severus B. of Antiochia such as sacrilegious spoyling of Temples vnder pretence of eschewing causes of Idolatrie he tooke away the golden doues that hung aboue the fontes and the altars and hâ—…e vttered many blasphemous speeches against the Councill of Chalcedone Ioannes Cappadox albeit hee was of a bad religion himselfe yet the authoritie of the Emperour and consent of the Councill procured that Severus should be damned of heresie whom the Emperour also banished and as some affirme punished him also by commanding that his blasphemous tongue should bee cut out In like maner the Monks of Apamea in a Council conueened in Syriasecunda accused Severus of bloody cruelty oppression in besieging of Monastries slaying the Monks spoyling their goods The like accusation was giuen in against Peter B. of Apamea which accusations beeing sufficiently proued by vnsuspect witnesses this Council damned Severus Petrus B. of Apamea In the fifth yeere of King Abnaricus was the second Councill of Toledo conueened partly for renuing the ancient constitutions of the Church and partly for making new constitutions belonging to Ecclesiasticall discipline It was ordeined that children whome their parents had dedicated to the Church they should not be admitted to the office of a Subdeacon vntil they were 18. yeeres of age neither to the office of Deacon before they were 25. yeeres old and at the beginning of their admission to the office of a Subdeacon namely when tâ—…ey â—…re full 18. yeeres olde and not before that time they should bee presented before the Clergie and people to make an open declaration whether they were of purpose to leade a continent life or to marie and these who protested they had not the gift of continencie are tolerated by the first Canon of the second Councill of Toledo to marrie In the yeere of our LORD 551 and in the 24. yeere of the reigne of the Emperour Iustinian was a generall Councill assembled at Constantinople The principall causes of this meeting are expresly set downe by Evagrius lib. 4. cap. 38. First in reâ—…pect of the controuersie betwixt Eustochius B. of Ierusalem and Theodorus Ascidas B. of Caesarea Cappadocia Eustochius cast out the Monkes of Nova Laura who obstinately defended the errours of Origen Theodorus Ascidas assisted them and saide that Eustochius B. of Ierusalem had dealt cruelly and inhumanely with his brethren to pacifie this controuersie was this Councill conueened Also great disputation was in the Church anent the bookes of Origen of Theodorus B. of Mopsuesta and some writings of Theodoritus B. of Cyrus and Ibas B. of Edessa this was the second cause of this great conuention to put an ende vnto these contentious disputations At this time MENAS was bishop of Constantinople but hee ended his life in the very time of the generall Councill The first question mooued in the Councill was this Whether or no men who were deade and had ended their course might lawfully bee cursed and excommunicated To this EVTYCHIVS a man before this time of no great account answered That 〈◊〉 as IOSIAS not onely punished Idolatrous Priestes who were aliue but also opened the graues of them who were dead to dishonour them after their death who had dishonoured GOD in their lifetime euen so the memorialls of men might be accursed after their death who had harmed Christes Church in
of Athanasius are supposititious and false and Erasmus that learned man who was neuer satisfied with reading yet hee wearied in reading the supposititious works of Athanasius making an end of reading of them with this proucrbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say enough of accornes meaning that hee might spend the time better than in reading vâ—…profitable and vnnecessarie bookes The miracle of the Image of the Virgine MARIE and the candle set before her Image by an Heremite who went in pilgrimage a farre iourney and when hee returned againe after the issue of three moneths others say sixe moneths the candle was still burning and not consumed in all this time This miracle hath the right shape of a fable for all circumstances of time place and persons are obscured neither is it declared in what yeere of the LORD this miracle was wrought nor in what place of the world the Image was neither is the name of the Heremite expressed nor the name of the place whereinto hee iourncyed Onely the writer of this miracle is said to be Dionysuis Ascaâ—…onita presbyter some obscure fellow doubtlessâ—… or the faiâ—…ed name of some author for his name is vnknowne to the learned The second Councill of Nice which gaue such full allowance to adoâ—…ation of Images it began euill and it ended worse for it began at the fables conteined in Adrians letter but it ended at a dialogue betwixt the deuill and a certaine monke whome Sathan sorbade to woâ—…ship the image of our Ladie but his foolish Abbot Theodorus saide vnto him that it was a lesse sinne to haunt all the baudie houses in the towne euery day than to leaue off worshipping of the Image of our Lady one day The Apostle PAVL neuer vsed the testimonie of the deuill to proue himselfe to be the seruant of GOD albeit the woman possessed with a spirite of diuination cried after PAVL and SILAS that they weâ—…e the seruants of the most high GOD and in my opinion the arguments taken from the testimony of Sathan should be eschewed for GOD hath not appointed him to be our teacher Now let vs consider the multiplied honours of images hatched in the second Councill of Nice vnder this one worde adoration of Images This adoration standeth in decking of them knâ—…eling vnto them saying of prayers before them censing lighting of candles vowes offerings sestuall dayes salutations building of Churches and altars All these honours were done both to the image and to tâ—…e Sainct represented by the image The decking of images is damned by the Prophet HOSEA and it is indeede a spoyling of the poore who haue neede of such support as is bestowed in vaine vpon images who haue no need of ornaments and clothing Vnder the bowing of the knee all Idolatrie is comprehended Prayer should be conceiued without wrath and doubting but so it is he who prayeth before an image cannot be free of doubting because he hath no promise to be heard Cersing was a part of the ceremoniall lawâ—… verie badly transferred fâ—…om the liuing GOD to senslesse images Candles lighted before images declare that the Saints represented by those imâ—…ges were the lights of the world but it is a vaine thing to forsake the light of their wholesome doctrines and to honour them by lighting candles before their images Salutations of images are no lesse ridiculous than the salutations wherewith S. Francis saluted the knee as his sisters for humilities sake As concerning vowes building of Temples setting vp of altars and festuall dayes to the honour of images it is too great honour done vnto them with some slippe of memorie in them who doe it for in one word they say there is no diuinitie in images immediatly after they do such honour vnto them as SALOMON when he stood did to GOD and when he fell did to Astaroth Chemosse and Moloch Before I make an ende of this Treatise it may be demanded Howe could the worshipping of images get place at that time when Emperours and Councils with all their might contended in the contrarie that images should not bee worshipped The Emperours Philippicus Leo Isaurus Constantinus Copronymus and Leo his sonne were all seriously bent to suppresse the worshipping of images and in the VVest Carolus Magnus King of France and Emperour was present in the Councill of Francford where the worshipping of images was damned To this I answere that the authoritie of the bishop of Rome was at this time so increased that they durst encounter with the Emperours of the East who were farre distant from them Constantine B. of Rome razed out of Charters the name of the Emperour Philippicus Gregorius 2. did excommunicate Leo Isaurus and forbade to pay tribute vnto him Gregorius 3. in contempt of Leo gathered a Councill and ordained the worshipping of images As concerning Carolus Magnus who was proclaimed Emperour by the speciall mandate of the chaire of Rome the question is greater Howe could the bishops of Rome tolerate that worshipping of images should bee damned by a Councill gathereâ—… by this new Emperour whom they had authorized by their owâ—…e trauâ—…ls To this Ianswere that the bishops of Rome did as the ancient Romanes did of whome Augustine writeth Multas cupiditatâ—…s 〈◊〉 ingenâ—… cupiditate presserunt that is to say Many desires they Prâ—…ed downe for the excessiue desire they had of one thing to wit of soucraignitie and domination euen so the great desiâ—…e the Romaâ—…e bishoppes had firmely to keepe in theiâ—… 〈◊〉 that great territorie of land in Italie called Exerchatus Ravâ—…nnae which Pipinus King of France reft from the Emperour of the East and gaue it to the chaire of Rome for the excessiue desire I say which they had to keepe this rich prey they would not contend with Carolus Magnus but after his death they could not suffer his posteritie to take such a doing against the worshipping of Images as Carolus Magnus had done Insomuch that in the dayes of the reigne of Ludouicus Pius it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him because hee cast out Images out of his Church in Turin yea and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vpon that subiect whereunto none answere was giuen during his lifetime but after his death many were found like barking dogges railing against his blessed memoriall and that so much the more because in his booke he rubbed quickly vpon the surfeiting pleasures of the Romane Church who were better content to worshippe the Crosse of Christ because that was easie to bee done than to beare the Crosse of Christ because that was a laborious worke and painefull to the flesh yet did Christ command vs to beare his Crosse but not to worship it Finally it is to be noted that the defection of some men of great account was a stumbling blocke to many others Paulus Cyprius B.
not onely stained other his noble vertues but also purchased the hatred of the souldiers against him whereby it came to passe that they set vp Phocas to be Emperour in his steade Of this calamitie it is thought that Mauritius was foreseene in his dreame that he choosed rather to be punished in this world for his faults than in the world to come Alwayes hee was brought in bands to Phocas his wife and fiue children were cruelly slaine in his owne presence and finally bloodie Phocas slew himselfe of whome it is reported that when he saw his wife and children put to death he gaue glorie to GOD in his greatest calamitie and said Iust art thou O LORD and righteous in all thy Iudgements CHAP. II. Of Pastors and Doctors Patriarches of Rome TO GELASIVS succeeded ANASTATIVS 2. and gouerned 1. yeere 2. moneths 24 dayes Hee ministred in the dayes of the Emperour Anastatius he was hated of the Clergie because he admitted to his fâ—…owship Photinus a deacon whom Foelix and Gelasius had excommunicated as a friend to Acatius B. of Constantinople Platina writeth of him that he ended his life as Arrius did and that his bowels gushed out when he was doing his secret busines The very flatterers of the bishops of Rome are compelled to say that some of them were fauourers of heretiques and for that cause punished by God with extraordinare iudgements but I ground no thing vpon the words of Platina but so much as maketh against them whom he intendeth to flatter To Anastatius succeeded Symmachus in the dayes of the Emperour Anastatius and when Theodoricus King of Gothes reigned in Italie great sedition was amongst the people at his election the one part of the Clergie people choosing Symmachus the other Laurentius to be B. of Rome but with coÌ„mon consent a Synod was appointed at Ravenna there the electioÌ„ of Symmachus was ratified He coÌ„tinued in office 15. yeres 6. months 22 daies Hormisda the successour of Symmachus ministred 9 yeeres 18. dayes who by commandement of Theodoricus king of Gothes and reigning in Italie gathered a Councill at Rome and damned the errour of Eutyâ—…hes of new againe Likewise ambassadours were sent to the Emp. 〈◊〉 to Iohn B. of Constantinople to exhort them to forsake the wicked errour of Eutyches and to acknowledge two natures in CHRIST to wit the diuine humane nature but Anastatius answered with proud words Nosimperare volumus nobis imperari nolumus that is We will command but we will not be commanded Likewise the bishop of Constantinople puft vp in pride by the assistance of the Empâ—…rour despised the Councill of Hormisda Moreouer against the law of nations they dealt inhumanely with the ambassadours of Hormisda and thrust them into an old and lecking shippe with straite commandement that they should not arriue at any harberie in Graecia but keepe a direct course toward Italie Notwithstanding by the prouidence of GOD the snip arriued safely at the coastes of Italie The errour of the Mamcheans begannne againe to be ouerspred in Rome but Hormisda tooke their bookes burnt them in the porch of the Church called Constantiana Iohn 1. gouerned the Church of Rome in the dayes of Iustinus the elder to whome also he was sent ambassâ—…dour by Theodoricus to craue that the Arrian bishops whome he had banished out of his dominions might be restored to their places againe els the Catholicke bishops of Italie should expect all kinde of rigour at his hands The bishop Iohn with many reares perswaded the Emp. Iustinus to condescend vnto the petition of Theâ—…doricus Neuerthelesse when hee returned backe againe to Italie hee was cast in prison where hee ended his life after he gouerned the Church of Rome 2. yeeres 8. moneths Foelix 4. the succâ—…ssor of Iohn 1. continued in office 4. yeeres 2. moneths 13. dayes He excommunicated Athanasâ—…s Patriarch of Constantinople for heresie as Platina recordeth Hee ordained that Christians before their departure out of this life should be annointed with oyle This custome is now kept in the Romane Church and is called the Sacrament of extreme vnction To Foelix 4. succeeded Bonifacius 2 whom the Graecians called Agathon but both names soundeth to one and the selfe same thing The schisme that was among the people at his election ceased by the death of his competitor Diâ—…scorus he ministred 2 yeeres 2. dayes In his time Eulalius B. of Carthage submitted himselfe vnto the chaire of Rome whereupon Bonifacius took occasion of insolent insulting in so far that hee is not ashamed to writ of Aurelius B. of Carthage Augustine B. of Hippo of the rest of the fathers who were present at the 6. Councill of Carthage that through the instigation of the deuill they swelled in pride against the Roman Church agâ—…inst his predecessors Bonifacius 1 Coelestinus whom his predecessors most iustly had excommunicated but now saith he Eulalius hath confessed the fault of Aurelius of the Councill of Carthage submitted himselfe in humble maner to the chaire of Rome therfore he the Church of Carthage are receiued againe vnto the peace coÌ„munion of the Romane Church Marke here how they who would impaire a iot of that supremacie whereat the Church of Rome aimed were forthwith deliuered to the deuil how holy modest learned so euer they had bene a vaine timorous beastly body Eulalius is preferred to Aurelius B. of Carthage to Augustine B. of Hippo to a graue Councill of mo than 200 Fathers only for this that he submitted himself to the chair of Rome The time is now approaching whereinto it will be clearely manifested that supremacie was the very aple of their eye touch that once there is nothing but curses to bee thundred out of mount Tarpeius euen against Augustine himsâ—…lf against reuerent Councills Iohn 2. was successor to Bonifacius he ministred in the time of the Emperour Iustinian 2. yeeres 4. moneths he was called for his eloquance Mercurius or â—…ntius Iovis Agapetus the successor of Iohn 2. vnder the reigne of Iustinian had scarcely libertie to attend vpon his owne stocke for immediatly after hee was ordained B of Rome he was sent to the Emperour Iustinian by Theodatus King of the Gothes to pacifie his wrath for the Emperour intended to make warre against him for the cruell slaughter of AMALASVNTA his wife this was an vnhonest cause and an vnseemely message to the B. of Rome to vndertake It is affirmed by Historiographers that Iustinian secretly sollicited Agapetus to the errour of Eutyches and that Agapctus answered vnto him couragiously that hee supponed hee was sent to a most Christian Emperour but he found him to bee Dioclesian This libertie is thought to haue done good to Iustinian and that hee embraced the true faith more seriously than before and deposed Anthemius B. of Constantinople an Eutychian heretique and placed Menas a bishop
full of pride and he followed the footsteps of Joannes Cappadox and would bee called vniuersall bishoppe against whome Gregorius 1. contended mightily euen as Lactantius of olde contended against the Pagans impugning the error more mightily than solidly confirming the trueth It is supponed that he ministred 13. yeeres vnder the Emperour Mauritius To whom succeeded Cyriacus Patriarches of Alexandria AFTER Iohn called Tabennesiota succeeded another Iohn who kept the true faith and was banished by Anastatius because he would not damne the Councill of Chalcedone To John succeeded Theodosius an obstinate defender of the errour of Eutyches He was familiarly acquainted with Severus of Antiochia and Anthimus of Constantinople whereby the miserie of these dayes may bee easily espied whereinto three notable heretiques gouerned principall townes such as Constantinople Alexandria and Antiochia He was so obstinate in his errour that he was rather content to be banished vnder the reigne of Iustinian than to renounce his errour After him succeeded Zoilus and after him Appollinarius who was present at the fift generall Councill To whome succeeded Eulogius and after him Petrus who ministred vnder the reigne of Mauritius Patriarches of Antiochia AFTER Palladius succeeded Flavianus who suffered great troubles for the true faith namely by the cruell persecution of the Emperour Anastatius and the calumnies of Xenaeas B. of Hierapoâ—…is a stranger indeed from the couenant of GOD as his name importeth for hee blamed Flavianus most vniustly of the heresie of Nestorius but when Flavianus both by worde and write had cleared himselfe of that calumnie the malice of Xenaeas ceased not for he brought with him to Antiochia a great number of Monkes to compell Flavianus to abiure the Councill of Chalcedone The towne supported their bishop against a raskall number of seditious and hereticall Monkes Notwithstanding the Emperour Anastatius infected with the heresie of Euâ—…yches counted Flavianus who was most vniustly persecuted to be the author of this tumult and banished him and placed Severus in his roome The Emperour Iustinus the elder displaced Severus and punished him and appointed Paulus to be bishop of Antiochia To Paulus succeeded Euphrasius who died in that feareful calamitie of the towne of Antiochia when it was shaken and ouerthrowne with earthquake as Evagrius witnesseth Euphraimius was a ciuile gouernour in the East parts who pitied the decayed estate of the towne of Antiochia furnished all necessarie things for the repairing of the towne of Antiochia for which cause the people was so affectioned to him that they would haue him to bee their bishop So Euphraimius becomes bishoppe of Antiochia or Theopolis for at this time it had both thâ—…se names Evagrius writeth that hee vndertooke the charge of the Apostolicke chaire in which wordes it is manifest that not onely the chaire of Rome but also the chaire of Antiochia was called the Apostolicke chaire The towne of Antiochia at this time was taken by Cosroes King of Persia set on fire and many of thâ—… people were cruelly slaine Euphraâ—…us their bishop at this time left the towne a perilous example except the people had beene in safetie and he onely persecuted yet he left behinde him so much as might redeeme all the Church goods AFTER Eâ—…phraimius followed Domnius And after him Anastatius He ministred vnder the Emperour Iustinian at what time the â—…mperour fell into the errour of them who saide that our LORD IESVS in his very conception adioyned vnto his diuine natâ—…e an immortal body which was subiect to no humane infiâ—…mities Anastatius opponed himselfe to the Emperours opinion the bishops followed Anastatius not the Emperour for this cause Iustinian was purposed to haue banished him but he escaped this trouble by the Emperours death Neuerthelesse hâ—…e was banished by Iustinus the younger for some alleadged cause of dilapidation of Church-gooods and Gregorius was placed in his roome Gregorius ministred in Antiochia 23. yeeres vnder Justinus 2. Tiberius and Mauritius hee was in great account with Mauritius to whome he foretolde that he would be promoted to the Imperiall dignitie And Mauritius imployed him in great and weightie businesse such as in pacifying the tumult of his armie which made insurrection against Germanus their captaine Also hee sent him ambassadour to Cosroes King of Persia who was astonied at the grace that was in his speaches Notwithstanding he was accused by Asterius a Deputie of the East of the filthie sinne of incest but he cleared his owne innocencie so euidently that his accuser was with ignominie scourged and banished Hee died of the gowtes infirmitie after his death Anasiatius whome Iustinus banished for dilapidation of Church-goods beeing yet aliue was restored to his owne place againe To whom succeeded Euphemius Patriarches of Jerusalem AFTER MARTYRIVS succeeded HELIAS a feruent defender of the true faith Neither would hee condescend to the banishment of EVPHEMIVS bishop of Constantinople nor to the admission of Severus to be bishop of Antiochia therefore the Emperour Anastatius banished him To him succeeded Iohn of whose politicke dealing in circumueening Anastatius the Emperours captaine I haue sufficiently declared in the preceeding historie To John succeeded Peter after him Macarius after Macarius Eustochius who impugned the bookes of Origen draue out of his bounds the Monks of Nova Laura defenders of the opinions of Origen Theodorus Ascidas B. of Caesarea in Cappadocia tooke this in an euill part The Emperour Iustinian caused a generall Councill to bee gathered at Constantinople whereinto not only the bookes of Origen were damned but also Theodorus himselfe the defender of them This displeased the Emperour Iustinian because hee loued Theodorus dearely therefore hee procured that Eustochius B. of Ierusalem should be remooued and Macarius restored againe After whome succeeded Ioannes Neamus and Isieius In this Centurie whereas I pretermit the names of other Pastors and Doctors in the Church I haue done it vpon this consideration I find in this Centurie that by the irruption of barbarous people such as the Gothes Uandales Hunnes Auares Schythians Lombards youth was hindred from studies many memorable bookes were burnt ancient languages were vtterly spoyled learning was greatly diminished flatterie of preuailing powers increased ambition in the West heresie in the East turned the estate of the Church vpside downe so that scarcely could men of good giftes and keeping integritie of faith be furnished vnto the principall Apostolick chaires Now after a maner the sunne is going downe the shadowes waxe great the darknes approacheth the Antichrist is at the doore worthy to bee welcomed with darknesse and decay of knowledge What shall I now write of other Pastors and Doctors shall I followe the foolish conceates of Historiographers in whose opinion the gift of miracles increased when the gift of knowledge decayed but the contraâ—…e is knowne by Scripture that the holy Apostles whome CHRIST induced
of humane wisdome who chused Patriarches to sâ—…ppresse heresies and yet they are the principal maintainers of it Like wise a multitude of wicked men specially Monks cried out against the decrees of the Council of Chalcedon which was assembled by the authoritie of the Emp. Martianus these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had no principall head vpon whom they depended all these countenanced the heresie of Eutyches whereby it became the more pernicious to the Church It is to be vnderstood that old heresies such as the heresie of the Manicheans and the heresie of the Donatists sprung vp of latter time were in vigour and strength as yet whereby it came to to passe that Augustine is compelled to write in his time against many Manicheans such as Faustus Fortunatus Felix Sâ—…cundinus against Donatists such as Gandentius Parmenianus Emeritus Ticonius so that it is euident that the Church in this Centurie in the former was chiefly perturbed with the multitude and diuersitie of heresies CHAP. IIII. Of Councils COncerning Councils gathered in the dayes of Arcadius and Honorius by Epiphanius in Cyprus and Theophilus in Alexandria vnder pretence of damning the bookes of Origen and in Constantinople first last by the malice of Eudoxia the Emperour Arcadius wife to procure the deposition of Iohn Chrysostome B. of Constantinople I hope I haue not need to make a new declaration of things which are amply declared in the preceeding historie About the yeere of our Lord 419. a great number of bishops were assembled in the towne of Câ—…thage whose names are particularly expressed in their Synodicke letter sent to Innocentins I B. of Rome In this assembly they damned the opinions of Pelagius Coelestius which hath bene aboue rehearled as hereticall The answere that Innocentius returned to the Councill is intermixed with words of swelling pride as if no decreet could bee firme vntill it had allowance of the Romane chaire yet the fift Councill of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius Amongst the canons of this Councill the two last are to bee remarked namely the 14. and 15. canon The one declareth that no Church was consecrated without the reliques of the Martyres the other declareth that adoration of reliques at this time was the custome of Ethnickes supplication is appointed to be made to the Emperours that reliques which are found in Images groues or trees or such other places should be abolished The first Councill of Toledo in Spaine was assembled vnder the reignes of Arcadius and Honorius the yeere of our LORD wherein this Councill was gathered is much contrauerted therefore I ouerpasse it contenting my selfe with some notice of the time of the Emperour in whose time the Councill was gathered It seemeth to haue bene assembled for confirmation of the Nicene Councill and refutation of some errours The canons anent prohibition of marriage to some persons are foolish and the admitting of a man to the communion who wanteth a wife and contenteth himselfe with one concubine allanerly is foolisher so perilous a thing it is in a iot to depart from the certaine rule of the written word of GOD. Mileuitum is a towne of Numidia in it many bishops were assembled vnder the reigne of Arcadius whose names are particularly expressed in the letter sent from the Councill to Innocentius B. of Rome which letter is insert in the Epistles of Augustine together with the answere of Innocentius I. Two principall causes mooued them to assemble together First to finish the worke they had begunne in the fift Councill of Carthage in condemning the heresies of Pelagius and Coelestius by whome as yet many were deceiued and peruerted from the true faith Augustine B. of Hippo was not onely present but also president The opinions of Pelagius and Coelcstius anent the power of mans nature not supported by the grace of GOD and the free will of man to doe good of it selfe is so solidly refuted and that by arguments taken out of holy Scripture alanerly that it is to bee wished that other Councils had followed the example of this Council whereinto Augustine was president The other cause of the meeting of this Councill was to constitute canons anent ecclesiasticall discipline specially that no man should make appellation from his owne bishop to bishops beyond sea but incace his own bishop did him wrong then he should appeale vnto an assembly of African bishops but he who wold needes appeale to bishops beyond sea meaning chiefly of the B. of Rome let him bee secluded from the coÌ„munion of all African bishops The cause of Apiarius his B. Vrbanus Siccensis seemeth already to be wakned the fathers of this Council foresmelled that he was to appeale to the B. of Rome like as hee did indeed to Zosymus the successor of Innocentius therefore likewise men in due time they made this constitution Innocentius receiued the Councils letter froÌ„ a brother named Iulius approued the condemnatorie sentence pronounced against Pelagius Coelestius but marke the words of Innocentius letter Frater Coëpiscopus noster Iulius dilectionis vestrae literas quas ex Milevitano cura fidei propensiore misistis mihi inopinanter suggessit that is to say Our brother and fellow bishop Iulius brought vnto mee vnawares your brotherly letters which yee sent vnto me from the Councill Mileuitanum with a care very bent for the faith The word inopinanter declareth that hee receiued their letter before hee knew that any such Councill was gathered for the bishops of Rome as yet tooke not vpon them that authoritie to be the only appointers of generall and nationall Councills Pâ—…lagius after this Councill compeared before a Councill in Palestina and seemed to renounce his errours but hee spake deceatfully as heretiques are accustomed to doe but he set foorth nothing in writ to destroy the errour hee had builded and to procure the safetie of them whome hee had intanâ—…led with the snares of deceatfull errours as the Epistle of Aurelius Alipius Augustinus Euodius and Posstdius written to Innocentius doth declare Obscure Councils I haue both ouerpassed with silence do mind God-willing to keepe the like order in time to come In the yeere of our LORD 420 and vnder the reignes of Honorius and Theodosius 2. a great nationall Councill was assembled in Carthage two hundreth and seuenteene bishops were present at this Councill and it continued for the space of sixe yeeres Aurelius bishop of Carthage was moderator Three bishops of Rome to wit Zâ—…symus Bonifaecius 1. Coelestinus endeuoured with all their might to perswade the Africane bishops that they were vnder the soueraignitie and iurisdiction of the bishops of Rome but all in vaine as the issue of this Councill will proue The ground of the great controuersie betwixt the bishops of Rome the 6 Councill of Carthage was Apiarius Presbyter
Emperours and Councils with all their might contended in the contrarie that images should not bee worshipped The Emperours Philippicus Leo lsaurus Constantinus Copronymus and Leo his sonne were all seriously bent to suppresse the worshipping of images and in the VVest Carolus Magnus King of France and Emperour was present in the Councill of Francsord where the worshipping of images was damned To this I answere that the anthoritie of the bishop of Rome was at this time so increased that they durst encounter with the Emperours of the East who were farre distant from them Constantine B. of Rome razed out of Charters the name of the Emperour Philippicus Gregorius 2. did excommunicate Leo Isaurus and forbade to pay tribute vnto him Gregorius 3. in conternpt of Leo gathered a Councill and ordained the worshipping of images As concerning Carolus Magnas who was proclaimed Emperour by the speciall mandate of the chaire of Rome the question is greater Howe could the bishops of Rome tolerate that worshipping of images should bee damned by a Councill gathered by this new Emperour whom they had authorized by their owne trauels To this Ianswere that the bishops of Rome did as the ancient Romanes did of whome Augustine writeth Mulcas cupiditates unius ingenti cupiditate presserunt that is to say Many desires they pressed downe for the excessiue desire they had of one thing to wit of soueraignitie and domination euen so the great desire the Romane bishoppes had firmely to keepe in their possession that great territorie of land in Italie called Exerchatus Ravinna which Pipinus King of France reft from the Emperour of the East and gaue it to the chaire of Rome for the excessiue desire I say which they had to keepe this rich prey they would not contend with Carolus Magnus but after his death they could not suffer his posteritie to take such a doing against the worshipping of Images as Carolus Magnus had done In so much that in the dayes of the reigne of Ludouicus Pius it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him because hee cast out Images out of his Church in Turin yea and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vpon that subiect whereunto none answere was giuen during his lifetime but after his death many were found like barking dogges railing against his blessed memoriall and that so much the more because in his booke he rubbed quickly vpon the surfeiting pleasures of the Romane Church who were better content to worshippe the Crosse of Christ because that was easie to bee done than to beare the Crosse of Christ because that was a laborious worke and painefull to the flâ—…sh yet did Christ command vs to beare his Crosse but not to worship it Finally it is to be noted that the defection of some men of great account was a stumbling blocke to many others Paulus Cyprius B. of Constantinople left his charge entred into a Monastrie and lamented that he had consented to the abolishing of Images Gregorius B. of Neocesarea one of the chiefe disallowers of Images in the Councill holden at Constantinople gaue in his supplicant bill in the second Councill of Nice confessed his error and subscribed to the decreet of that vnhappie Councill by whose example the bishops of Nice Hierapolis of the Isles of Rhodes and Carpathus were mooued to doe the like Let this bee a warning to them who are in eminent places that they fall not from the trueth of GOD lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vs from defection to whome bee praise and glory for euer AMEN A TREATISE Of Satisfaction and Indulgences SATISFACTION of olde was publicke repentance made for grieuous faultes such as murther adulterie apostasie And this publicke humiliation made in sight of the people with fasting teares basenesse of apparrell and such other tokens of an humbled minde with a sense of sorrow for by-past offences it was called satisfactio as Augustine writeth quia satisfiebat Ecclesiae that is because the Church was satisfied yea and the slander was remooued This humiliation foresaide in the Greeke Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a punishment because it was infâ—…cted as a punishment in Church discipline to terrifie others from committing the like offences Now seeing this Ecclesiasticall discipline was very rigorous and indured many yeeres as the Canons of Councils clearely declare It pleased the Church vpon weightie considerations to relent somewhat of the severitie of the first prescribed discipline yea and the people ofâ—… times intreated the Pastor by earnest requests that the time of publicke repentance might be shortned because they saw great tokens of vnfained repentance in the offender This dispensation with the rigour of olde discipline was called indulgentia but in Poperie which was beginning in this Centurie to haue great vpper hand the abuse of these two words hath vtterly vndone the ancient puritie of religion and discipline The word satisfaction which of old was referred to the people now in Poperie is referred to God in this maner They teach the people that the sinnes committed before Baptisme are abolished in Baptisme but sinnes committed after Baptisme wee must obteine pardon for them by our own satisfactions namely by fasting praying almesdeedes pilgrimages and such other workes done by our selues And to make this doctrine the more plausible vnto the people they bring in the similitude of a man sailing in a ship if he fall out of it into the sea the ship say they goeth away without recouerie and incace he find not another vessell to support his distressed estate and to bring him to land he must needes perish and drowne euen so say they if after baptisme we commit any transgression we must either be supported by our owne satisfactions els wee must perish in our sinnes No similitude can be more repugnant to Scripture thaâ—… this For albeit there bee many vessels whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation but â—…ee are saued onely by our spirituall Baptisme whereby the filth of our soules is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes but one alanerly for the safetie of a fewe so hath GOD appointed only one way for safetie of our soules so that if wee sinne after Baptisme wee must haue refuge to the sweete promises of remission of sinnes made to vs in Baptisme In what sense indulgentia was taken of old I haue already declared In the Romane Church Indulgences and Pardones are a dispensation of the merites of Christ and his Saintes to the vtilitie of sinnâ—…rs This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome and that
MOST NOBLE VERTVOVS AND ELECT LADIE LADIE MARIE COVNTESSE OF MARRE P. S. wisheth grace mercie and eternall felicitie WHatsoeuer thing I haue hitherto written Most noble Ladie concerning controuersies of Religion it is of that nature that incase no further were added it would bee the more easilie comported with for manie of the Romane Church condiscende vnto this that worshipping of Images is not necessarily required nor an essential point of Christian Religion Neither can they find one example in all the Booke of God of Inuocation of Saincts Purgatorie is an opinion whereinto they themselues much differ and they talke of it sometimes with derision and mocking words Reade the History of Thuanus what was thought of the soule of Francis the first P. Castellanus was in one opinion the Doctors of Sorbone in another Mendosa as a courtesant in the third opinion assuring himselfe that if king Francis soule went to Purgatory it stayed not long there because it was neuer his custome in his life time to stay long in one place But now Madam the course of the History hath led me so far forward that I must touch the very apple of their eye and enter into their most holy place and declare that their seruice which they count most holy is but vile abomination in the sight of GOD And their doctrine concerning the Vicar of Christ the successour of Peter and the holinesse of the Masse and the plurality of their Sacraments added to Baptisme and the Lordes Supper is but like wind And wee are warned by the Apostle Paul that wee should no more bee children wauering and carrie◅ about with euery winde of doctrine for false doctrine is justly compared to winde in the baddest quality of it Sometimes it is easterne cold stormy withering so that the eares of corne blasted with the easterne wind are counted thinne and empty eares Euen so false doctrine exicateth dryeth vp that appearance of sap grace that seemed to be amongst people The Romane Church in our dayes bring vp their disciples as the harlots of Heliopolis in Phaenitia brought vp their children before the dayes of the good Emperour Constantine These children afore-saide knewe not their Fathers for they were strangers and the Harlots of Heliopolis had liberty to prostitute themselues to the lust of strangers so it came to passe if children had bene procreated in this libidinus copulation the stranger was gone and the procreated child depended onely vpon the mother for hee knewe not his father Euen so in the subsequent Centuries the Romane Church disacquaint their children with the voyce of God sounding in Holy Scripture It is now enough to beleeue as the Romane Church the mother of all Churches beleeueth and the chaire of Rome in matters of Faith it cannot erre But wee must depende vpon the voyce of God our Heauenly Father who hath begotten vs by the vncorruptible seede of His word who hath also fostered vs with the sincere reasonable milke of His word who hath anointed vs with the Balme of Gilead who maketh glad His owne citie euen with the waters of His own Sanctuarie The lowde sounding trumpet of vaine and railing wordes wee leaue to the aduersaries of the trueth for that is their armour wherewith they fight against the Gospell of Christ. Yet let them vnderstand that God hath hanged vp a thousand shields in the towre of Dauid euē all the targats of the strong men Thus leaning vpon the strength of the armour of God I set forward to the Historie and Treatises beseeching the Lord of His vnspekeable fauour and grace to blesse your Ladiship and all your Noble house for euer Amen Your Lad. humble seruant PAT SIMSON A CATALOGUE OF ALL THE TREATISES contained in the nine CENTVRIES CENTVRIE I. Of Antiquitie Heresie The foundation of the Church CENT II. Of Scripture and Tradition The doctrine of Deuils Succession CENT III. Of Purgatorie and prayer for the dead The reliquikes of Saincts The supremacie of the Bishop of Rome CENT IIII. Of Inuocation of Saincts The authoritie of Councels The Monasticke Life CENT V. Of Mans free will Originall sinne Iustification onely by faith CENTVRIE VI. Of Worshipping of Images Pardons and indulgences Diuers errours that crept in in this Centurie CENT VII Of The vniuersall Bishop The Antichrist The Sacrifice of the Masse CENT VIII Of Trans-substantiation The Sacrament of Pennance The Sacrament of Confirmation CENT IX Of The Sacrament of extreamevnction The Sacrament of orders The Sacrament of Matrimonie TO THE READER LIke as in the Tabernacle of GOD all things were holy and that thing that was within the vaile and hidden from the eyes of the people was moste holy In the Court there was an Altar of brasse in the Sanctuary there was an altar of gold but in the most holy place there was an holy Oracle sounding the blessed will of God from aboue the propitiatorie To the which Oracle neither the brasen Altar nor the golden Altar could bee compared yea both heauen and earth is not worthie to bee compared vnto the Oracle and word of the Lord. Euen so good Christian Reader vnderstand that when the history leadeth you to a consideration of the mystery of iniquity then you shall see a beginning and a progresse of vngodlinesse vntill in end the Antichrist is permitted to sit in the temple of God and to extoll himselfe against all that is called God or is worshipped And when ye reade this horrible defection of the visible Church let not your heart bee troubled this was fore-spoken by the Apostle and this be◅ued to come to passe So that thou mayest see the great power of the wrath of God punishing the contempt of His trueth His holy Couenant Albeit we be filthy beasts nothing regarding that precious treasure of the L◅es Couenant yet the Lord is vnchangeable and like vnto Himselfe and Hee counteth more of the worthinesse of His holie Couenant than of the pompe and glorie of all the kingdomes of the world Whom like as He destroyed in the dayes of Noah with a flood of waters because they prefirred the concupiscence of their flesh to the religion of God Euen so in the last age of the world Hee suffered the hearts of men to bee ouer-whelmed with the floods of horrible ignorance because they reuerenced not as became them the holie Couenant of the Almightie God Let vs learne to reuerence our God euen when Hee is clothed with His red garments when He casteth all Nations like grapes into the Wine-presse of His wrath The Lord vouchsafe vpon vs such measure of grace out of His rich treasure as may teach vs to reuerence not onelie the workes of His mercie but also the workes of His justice at the Angels did who cryed Holie holie holie Lord God of Hostes euen at that time when a sentence of induration and reprobation was going foorth from the Tribunall of God against the vnthankefull Iewes God
a sufficient number of odious names Hee is called the Antichrist an aduersarie to God the man of sinne the childe of perdition and in other places the false prophet the beast that is worshipped great Babylon the mother of whoredomes which stile albeit they transfeâ—…re it vnto the Romane chaire when the tenne persecuâ—…ing Emperours compelled men to worship heathen gods yet the holy Scripture referreth it to that whore who braggeth that she is married to wit to Christ and shee is not a widowe Apocal. cap. 18. verse 7. And this agreeth better with the chaire of Rome wherein Popes doe sit than with the chaire of Rome when persecuting Emperours sate into it Besides all these odious names the Apostle addeth another hatefull name calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that lawlesse man who will bee subject to no lawe neither diuine nor humane but hee will bee aboue all lawes hee will judge all men and bee judged of no man what regarde hee hath of the lawe of GOD it maye bee knowne by this That the breaking of the Popes lawe is counted a greater sinne than the breaking of the Lawe of GOD for in matters of marriage and meates if the Popes lawe bee transgressed foorth-with a man is counted an Heretique But when the Lawe of GOD is broken for a small summe of money a pardon may be purchased Yea further I am bolde to saye that the moste discrepant Idiomes of the GREEKE language such as the ATTICKE and IONICKE Idiomes they differ not so farre as the lawes of CHRIST and ANTICHRIST differ one from another Albeit the Atticke Dialect delighteth in contractions and the Ionicke in resolutions yet notwithstanding one and the selfe same thing in substance and matter maye bee vttered in both these discrepant Idiomes But the Lawes of CHRIST and Antichrist are so opposite in matter and substance that they cannot both consist and stand namelie when the Lawe of CHRIST biddeth alloweth and approoueth and the lawe of the Antichrist in that same subject forbiddeth disalloweth and disapprooueth The Lawe of GOD Exod. 20. counteth worshippers of Images haters of GOD The lawe of the Antichrist counteth them good Catholiques The lawe of CHRIST in the doctrine of Faith Inuocation and Mediation sendeth vs onelie to the Creator The lawe of the Antichrist sendeth vs to the creatures also so that the Antichrist is justlie called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a lawlesse man in respect hee will not bee obedient to the Lawes of CHRIST Concerning humane and ciuill ordinances Hee who dare assoyle subjectes from the oathe of alleadgeance to their soueraine lordes hee vndoeth all ciuill gouernement policie and lawes from the verie foundation I superceede to write further in this point In the second place let vs consider the time wherein the Antichrist shall bee reueiled pointed out in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and then shall the wicked man bee reueiled which wordes beeing relatiue to that which immediatelie passed before importeth that the Antichrist shoulde bee reueiled at that same time when the mightie Monarchie of the Romanes was trodden vnder his feete Then it seemed that all the nations of the worlde should adore and worshippe the beast continuallie and that the tongues of men shoulde haue bene locked vp in silence so that no man euer shoulde take boldnesse to speake one word against the whore of Babylon yea and the Holy Apostle describeth the great securitie of the mother of whoredomes saying in his heart I sit being a Queene and am not a widow and shall see no mourning Apocal. 18. 7. At this same time the vnchangeable decreet of the Almightie God appointed that this wicked one should first be reueiled and afterward should be destroyed Wherin it is to be noted with what patient expectation wee shoulde attende vpon the times and seasons wherein it should please the Lord to performe his owne works for like as Christ thought it more expedient more teÌ„ding to the aduancement of His owne glorie to raise Lazarus out of his graue Ioan. 11. rather than out of the bedde of his infirmitie Euen so the Lord thought meet to suffer the Antichrist to mount vp vnto the top of all his desired prehemineÌ„ce then the Lord put hand to work both to discouer to destroy him to the further manifestation of his own vnspeakeable power wisdome In the third place the meanes are to be considered whereby the Antich should be discouered namely by the sincere preaching of the Gospel by the mouthes of men holy zealous Apoc. 11. 3 in gifts not vnlike vnto Henoch Helias Now seeing the man of sin is to be discouered by the sincere preaching of the Gospell let vs consider what benefite redoundeth to vs by the true and sincere preaching of the Gospell of CHRIST it is like vnto the light of the daye which manifesteth euerie thing in its owne coloures The thing that is beautifull is seene to bee bee beautifull and the thing that is euill fauoured is seene to be such as it is where of the madnesse of some Heretiques such as Gnostici and Mâ—…nichet is clearly perceiued who rejected the Scriptures of God because in them is contained a commemoration of the faultes of the Patriarches Shall the light be despised because it manifesteth both beautie and desormitie both strength and debilitie both the perfection of a complete body and the imperfection of a dismembered and mutilate bodie In like manner the Holy Scriptures are to bee had in the more reuerende regarde when they describe euery thing in their own colours and manifesteth on the one part the riches of the mercie of God in Iesus Christ and on the other part the falsehood subtiltie hypocrisie and pride of the Antichrist to the end that Gods people maye eschewe the Antichrist and rejoyce in the sweete saluation of Christ Iesus This discouerie of the Antichrist in some weake measure began about the yeere of our Lord 1300. at what time learned men fearing the tyrannie of the Emperour of the Turks fled to Italie and restored the Grieke and Latine languages to their own puritie This vindicating of languages from the grosse barbaritie of those times opened a doore of knowledge and a desire of reading with a judicious consideration of that which was read whether or not it were a suppositious worke More-ouer God annointed the eyes of many learned men with the eye-salue of vnderstanding whose sight increasing by degrees in end manifested to the worlde that the chaire of Rome was the seate of the Antichrist Marsilius Patavinus in his booke called Defensor Pacis writeth that the Clergie of Rome is a denne of thiâ—…ues and that the doctrine of the Pope is not to bee followed because it leadeth vnto eternall death Franciscus Petrarcha a man famously learned calleth Rome the whore of Babylon the Schoole and mother of errour the temple of Heresie the nest of treacherie growing and increasing by the oppression of others
were possible they shoulde deceiue the verie Elect. The mindes of people in all ages haue beene mightilie transported with signes and wonders in so much that the GENTILES firmelie beleeued that there was a diuine power in IVPPITER because the LORD permitted the Deuill to raise a mightie storme of winde and to ouer-blowe with sande the armie of CAMBYSES which went to PENTAPOLIS of purpose to spoyle the Temple of IVPPITER AMMONIVS The GRECIANS likewise beleeued that there was diuinitie in APOLLO because GOD permitted the Deuill to shake the mountaine of PARNASSVS and to destroye a great number of the armie of ZERXES who came to spoyle the Temple of DELPHVS Heathen people were rauished with admiration of workes which seemed miraculous But Christians to whome the written worde of GOD belongeth they shoulde regarde no miracle which leadeth them from the forme of true worshipping set downe in the written worde of GOD DEVTRONOM CHAP. XIII for all such miracles are called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is miracles of falsehood or miracles confirming a false doctrine Nowe blessed bee our GOD who by the breath of His owne mouth hath begunne to remooue the mistie cloude of horrible darknesse and who hath made the beames of His trueth to shine vpon vs. And the LORD establishe our soules with His sauing Grace vnto the ende and in the ende Amen A TREATISE Of the Sacrifice of the Masse THE soule of the Antichristes kingdome is the Masse which beeing abolished the Antichristes kingdome cannot consist Now therefore it followeth by due order that I shoulde speake of the Sacrifice of the Masse keeping this method first to search out if it bee an auncient Seruice in the Church of God secondly to search out the definition of the Masse and thirdly to declare the absurdities of the Masse To prooue the Masse to bee an auncient Sacrifice vsed and approoued in the Primitiue Church they alleadge the liturgie of Sainct Iames the bookes of Abdias bishop of Babylon the bookes of Martialis bishop of Burdeaux and one of the seuentie Disciples the bookes of Clement and of Sainct Dionyse the liturgies of Basill and Chrysostome a booke founde in Verona a towne of Italâ—…e set foorth vnder the name of Amphâ—…lochius bishop of Iconium the head citie of Lycaonia which describeth the life and miracles of Sainct Basill But now it is time to bee ashamed of their supposititious bookes and legendes of lies wherewith they were accustomed to deceiue simple people These bookes for the moste part are so vnknowne to Antiquitie that there is no mention made of them in ancient Authors The liturgie of Chrysostome is a booke falsely shrowded vnder his name because in that liturgie there is a prayer conceiued for the prosperitie and well-fare of Nicolaus the first vniuersall bishop And it is knowne that Nicolaus the first was not borne three hundreth yeere and more after the death of Chrysostome And in the booke set foorth vnder the name of Amphilochius a description of the life of Thomas Bekket bishop of Canterburie is set downe who was at least seuen hundreth yeeres posteriour to the dayes of Aâ—…philochius Such legendes of lies doe verie well agree with the kingdome of the Antichrist Moreouer the forme of Church-discipline vsed of olde will proue that there was no such Church-seruice as the Masse for these who had committed great sinnes by the strict discipline of the Church were debarred some from hearing of Sermons others from the Prayers and some from the Communion but wee reade of no man for the space of fiue hundreth yeeres who was debarred from the sight of the Sacrifice of the Masse because there was no such Seruice in the Church for the space aforesaide For mine owne part I found nothing in the Historie that once seemed to countenance the Popish Masse before the sixe hundreth yeere of our Lord at what time the bishop of Centum-celle made a fabulous narration to Gregorie the first of a man tormented in purgatorie who requested a Church-man to offer to God consecrated hosties for his reliefe out of paines but this fable cannot prooue the Masse to bee an auncient Church-seruice Chrysostome clearly declareth the forme of approaching to dinine mysteries in his time After Sermon a deacon stoode vp and cried with a loude voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Holy thinges doe appertaine vnto holie persons by which wordes hee inuiteth holy men and such as are duely prepared to draw neare to the participation of holy mysteries others who in conscience sound not themselues purged from the filthinesse of their sinnes hee exhorteth to single out themselues and not to approach to the holy Table This hee amplifieth by a dissimilitude of the Olympiak playes and the holy Supper In the Olympiak playes saieth Chrysostome an harolde stoode vp and after hee had pointed out a mans name who offered to giue a proofe of his valour in the Olympiak exercises then the harolde cried with a loude voyce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Doeth aniâ—… bodie accuse this man can anie bodie accuse him of theft of lewde manners of a base and seruile condition whereby he may be found vncapable of this high honouâ—… But when a man is disposed to approach vnto the holy mysteries the Church deacon calleth not vpon others to accuse him but sendeth him to the secrete parlour of of his own heart to accuse himselfe and to trie if he be absolued from his sinne and if hee bee refreshed with thè earnest-pennie of the Holy Spirite and made rich in good workes This was the forme of communicating in Chrysostomes dayes If there was besides this forme of communicating a sacrifice also wherein a Priest stoode at the Altar and he only did eate and drinke and the rest were onely spectators and beholders of the sacriâ—…ce then let them produce testimonies of Scripture or ancient Fathers whereby it may bee prooued that such forme of seruice was in vse in the Church Master Harding foolishly singing the triumph before the victorie citeth a place of Chrysostome as a full and perfect confirmation of the Antiquitie of the Masse Chrysostome when hee was a fellow-labourer with Flauianus bishop of Antiochia hee complained of the slownesse of the people in approaching to the holy Communion in these wordes I see saieth hee great inequalitie of thinges amongst you At other times When as for the moste part yee are in cleane life yee come not to wit to the Communion but at Easter though yee haue done something amisse yet yee come O what custome is this O what presumption is this the daylie sacrifice is offered in vaine Wee stand at the Altar for nought there is not one that will communicate The verie purpose whereat Chrysostome aimeth should make him ashamed to cite this place as a defence of the Masse for Châ—…ysostome is reprehending the people for resorting at so fewe times and in so small companies vnto the holie Supper
payment of Tythes and first fruits 10. It is ordained That Presbyters shall preach the worde of God not only in Cities but also in euery Parochin 11. Incestuous copulations are to bee vtterly abhorred 12. Peace is to bee kept with all men according to the wordes of the Apostle Follow peace and sanctification without the which no man shall see God Hebr. cap. 12. vers 14. 13. Let lordes Iudges and the rest of the people bee obedient to their Bishop and let no vnrighteous judgement bee vsed and no bribes receiued nor false testimonie bee admitted 14. In time of Famine let euery man support the necessitie of his owne 15. Let all weightes and measures bee equall and just 16. Let the Sabboth day bee kept holy without Markets Iustice Courtes and seruile labour 17. Let euery Bishop visite his boundes once in the yeere and if hee finde the poore to bee oppressed by the violence of the mightie then let the Bis. with wholsome admonitions exhort them to desist from such oppression incase they will not desist from their violence then let the Bishop bring the cause to the eares of the Prince 18. Let Presbyters keepe the Chrisme and giue it to no man vnder pretence of Medicine 19. Parentes and Witnesses shall bring vp baptized children in the knowledge of God because God hath giuē them vnto Parents and Witnesses haue paunded their worde for their saith 20. Ancient Churches shall not bee depriued of Tythes nor of none other possession 21. That the constitution of ancient Fathers shall bee kept concerning Buriall in Churches 22. Ciuill Iudgement seates shall not bee in Churches 23. The goods belonging vnto the poore if they bee bought let it bee done openly in sight of the Nobles and Iudges of the Citie 24. Let fugitiue Presbyters and Church men bee inquired and sent backe againe vnto their owne Bishop 25. He who hath a Benefice bestowed vpon him for helping the fabricke of Churches let him support the building of them 26. They who sinne publickely let them make their publicke repentance according to the Canons These thinges haue we shortly touched to bee presented vnto our lord the Emperour and to bee corrected by his Highnesse wisedome IN the yeere of our LORD 871. and in the third yeere of the reigne of Basilius Emperour of the East and vnder the reigne of Lewes the second Emperour of the West the Ambassadoures of Pope Adrian the second came to Constantinople Basilius the Emperour gathered a Councell against Photius the patriarch of Constantinople In this Councell great policie was vsed to haue all thinges framed to the contentment of Adrian bishop of Rome For no man was admitted to the Councell except onlie they who had subscribed the supremacie of the Bishoppe of Rome aboue all other Bishops They who refused to subscribe the fore-saide supremacie were contemptuously rejected and not admitted to the Councell So did the authoritie of the Bisshop of Rome proceede to further grouth by flattering of Basilius who slewe his associate Michael as it was founded in the flatterie of Bonifacius the thirde who flattered that vile murtherer Phocas who slewe his master Mauritius In this Councell Photius was deposed and excommunicated and his bookes which hee wrote against the supremacie of the Bishop of Rome were commanded to be burnt Photius was accused for this that hee had accepted the office of a Bishop before hee had receiued other Ecclesiasticall orders Photius alleadged that this was no sufficient cause of deposition in respect that Ambrose bishop of Millan Nectarius bishop of Constantinople and of late dayes Tarasius with consent of the bishop of Rome of Laickes they were made Bishops The Ambassadours of Pope Adrian the second answered that Ambrose was endewed with extraordinarie giftes Nectarius was called at an extraordinarie time to wit when heresie was so ouer-spred that it was an harde thing to finde out a man who was not spotted with heresie and concerning the aduancement of Tarasius to bee bishop of Constantinople to whose admission Adrian the first gaue consent they answered That it was done for a speciall cause in regarde hee was a zealous maintainer of the adoration of Images This answere declareth that incase Photius also had beene a zealous maintainer of the adoration of Images the Romane Bishop and his Ambassadoures coulde haue dispensed with the want of Ecclesiasticall orders preceeding his admission to his Bishopricke as they did in the person of Tarasius In this Councell also the Ambassadoures of Adrian magnifying the authoritie of the Pope affirmed that the bishop of Rome might judge of the actions of all other bishops but no man might judge of him And albeit the Orientall bishops in the sixt Generall Councell cursed Pope Honorius after his death yet it is to bee marked saye they that hee was accused of heresie And in this case onely it is lawfull for inferiours to resist their superioures and to disclaime their peruerse opinions In this point also they saide That none of the Patriarches and Bishops proceeded against the defunct bishop of Rome without the consent of the Romane Chaire going before them Now obserue good Reader with what fidelitie Onuphrius defendeth the name of Honorius the first as free of all suspition of heresie when as the Ambassadours of Adrian the second for verie shame durst not presume to doe it More-ouer the worshipping of Images in this Councell got a newe allowance againe and it was commaunded That the image of Christ shoulde bee holden in no lesse reuerence than the bookes of the Gospell The Bulgarians also were made subject to the Romane Bisshop And Ignatius Patriarch of Constantinople in regarde he was restored to his place again by the meanes of the bishop of Rome hee made no opposition in the contrarie Neuerthelesse this alteration continued but short time for the Bulgarians droue out of their bounds the Latine Priests and were serued with Grieke Priests againe Diuerse Canons were constituted in this Councell but so coincident with the Canons of other Councels that it is a superfluous thing to make a rehearsall of them In the subscription of the Actes of the Councell great controuersie fell out for the Graecians could not abide the name of Ludouicke Emperour of the West because they thought that the honourable name of an Emperour only belonged to their owne Soueraigne lord who was Emperour of Constantinople More-ouer a number of them came to the Emperour Basilius and requested him that their subscriptions might bee redeliuered vnto them againe wherein they had subscribed to the supremacie of the Romane Bishop or else the Church of Constantinople would be in perpetuall subjection to the Chare of Rome These subscriptions afore-saide were restored againe but with great difficultie CArolus Caluus conuocated a Councell in Fraunce at A◅ciniacum consisting of ten Bishops The bishops of Lions Vason and Trier were chiefe Presidents in the Councel Hincmarus bisshop of Rhemes accused in this Conuention his owne Nephewe
signe of subjection vnto him that is a thing no lesse reprooueable than the fact of Samson Wee reade of CONDALVS Gouernour of LYCIA vnder MAVSOLVS King of CARIA that hee gained infinite summes of Golde and Siluer for suffering the people of LYCIA to weare their haire as an ornament of their bodies wherein they much delighted But it is otherwise with the shauelinges of the ROMANE Church whose expectation of gaine beginneth not vntill their heads bee shauen then they gette some benefice by ascending degrees their estate is aduanced vntill they become companions to Princes LINDANVS according to his accustomed manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye Serious in trifles hee will needes haue this custome of shauing the heads of Church-men to bee referred vnto the APOSTLE PETER whose head saieth hee the enemies of the GOSPELL did shaue before they executed him vnto the death And this rebuke of CHRIST the CHVRCH conuerted it into an honourable rite of shauing the heads of Church men after the similitude of the shauing of Simon Peters head But if the ROMANE Church had beene verie sollicitous to haue kept the doctrine of the true faith of CHRIST iâ—… puritie as it was deliuered by SIMON PETER and the rest of the APOSTLES they had not beene so serious in matters of haire ANOTHER custome in the ROMANE Church is to annoint with oyle all them who are admitted to Church Orders Where haue they learned this custome from the sonnes of AARON who were annointed with oyle LEVIT CAP. 8. vers 30. and consecrated to the worke of their ministration Maye it not justlie bee spoken of them which was spoken of olde vnto him who was too loftie in his vaunting speaches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to saye Either encrease your strength or diminishe your loftinesse Euen so I saye to the Chaplens of the ROMANE Church That they shoulde either bee liker vnto CHRIST who was a Priest according to the order of MELCHISEDECK or else they shoulde bragge lesse of the ceremonies of the LEVITICALL Lawe seeing that the Priesthood of Melchisedeck is farre different from the Priesthood of Aaron To grace this Sacrament of Order all these seuen Orders afore-saide are attributed vnto CHRIST himselfe Hee was a Doore-keeper saye they when He cast out the buyers and sellers out of the TEMPLE IOANN CAP. 2. VERS 15. Hee was a Reader when Hee read the place of ISAIAS in the Synagogue of NAZARETH saying The Spirite of the LORD is vpon mee c. LVKE CAP. 4. vers 17. Hee did the office of an Exorcist when Hee cured a man possessed with a Deuill LVKE CAP. 4. vers 33. Hee practised the office of Acoluthus when Hee saide Hee who followeth Mee shall not walke in darkenesse but shall haue the light of Life Ioann Cap. 8. vers 12. The office of a sub-Deacon when Hee washed His Disciples feete Ioann Cap. 13. vers 4. The office of a Deacon when Hee distributed Bread and Wine to His Disciples Matth. Cap. 26. vers 26. And finallie Hee executed His Priestlie office when Hee offered Himselfe vpon the Crosse a Sacrifice for our sinnes Matth. cap. 27. vers 50. Who can bee so babishe ignorant but hee maye vnderstande that CHRIST in working sauing miracles Hee declared Himselfe the promised MESSIAS and Sauiour In reforming the abuses of the Temple Hee declared Himselfe to bee both King and Priest to whome reformation of abuses in the Church belongeth In reading Holie Scripture and opening the sense and meaning thereof to the people Hee declared Himselfe to bee the Great Prophet whom GOD promised to sende into the worlde DEVTER XVIII And when CHRIST saieth Hee who followeth Mâ—…e shall not walke in darkenesse c. these wordes doe import That wee who followe CHRIST are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but not that CHRIST himselfe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who could once imagine that the hearts of men coulde bee ouer-casten with such horrible darkenesse as to attribute to the Lorde of the House of GOD the basest rowme in all the House and to make a Doore-keeper of him for a time NOwe the Ceremonies which are vsed in the Consecration of them who are admitted to inferiour Orders are these The Doore-keepers are admitted with the signe of deliuering the keyes of the Church-doore vnto them The Readers by deliuering vnto them the Holie Bible The Exorcistes by deliuering vnto them certaine formes of adjuration of persons possessed with Deuils or transported with madnesse And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by deliuering vnto them Tapers of waxe with a little water potte Are these elementes instituted by GOD and hath GOD annexed vnto Keyes Bookes Adjurations and Tapers of waxe a promise of spirituall grace If these two thinges cannot bee prooued by Holy Scripture then no Sacrament can bee acknowledged in these Orders especiallie since the administration of these offices is committed to boyes to ignorant fellowes and to men who haue no extraordinarie gift of casting out of Deuils as the Exorcistes of the Primitiue Church had of olde The like I speake of superiour Orders The signes and Ceremonies which are vsed in admitting of Presbyters whome now they call Priestes are the presenting vnto them a platter in the which consecrated Hosties are contained to declare that they are called to stande at the Altar to consecrate the elementes and to offer vp the bodie and blood of CHRIST as a propâ—…tiatorie Sacrifice to the Father Howe blasphemous this opinion is I haue alreadie declared in the TREATISâ—… Of the Sacrifice of the Masse but for the present this I saye That if the auncient Ceremonie of Imposition of handes had beene kept in admission of Presbyters yet it coulde not haue beene called a Sacrament of the Newe Testament because a Sacrament is a visible signe of the inuisible grace of GOD and belonging to all them to whome the Couenant of GOD belongeth Onelie this obserued that euerie Sacrament must bee applied in its owne time as GOD hath ordained The Ceremonie of breathing vpon them who are admitted Priestes conjoyned with these wordes Receaue the Holie Spirite Ioann Cap. 20. vers 22. it is a preposterous counterfeiting of CHRIST whome wee aught to followe in such thinges as Hee hath sette downe to bee followed but not to presume to doe all thinges which Hee did for demonstration of His diuine power The Deacons in the Romane Church are ordained by a Bisshop who cloatheth them with their Stoles and their Oraria vpon their left shoulders and putteth into their handes the Booke of the Euangell whereof they shoulde bee Preachers Their office is to attende vpon the Presbyters when they minister the Sacramentes to laye the Hosties vpon the Altar to prepare and to couer the LORDES Table to carrie the Crosse and to preach and sing the Gospell and the Epistle to the people In the ordination of Deacons there is neither a regarde of the first institution of Deacons appointed by CHRISTES Apostles Acts 6. neither is there anie similitude