a forme of receiuing of confessions and prescribing of penance according to the Canonicall institutions 13. They reasoned about the eight principall vices to the end their diuersitie being distinguished every man might know what vices he should eschew and teach others to beware of the same 14. That Bishops should take heed of the reading of the bookes of the Canonicke Scripture and the bookes of Fathers and should attend vpon the preaching of the Word of God 15. That Bishops should preach the Sermons and Homilies of holy Fathers in such sort as all the people might vnderstand them The 16. Canon is coincident with the 12. 17. That Bishops and Abbots permit no man to solace the company with filthy gesting in their presence but let poore and indigent people be refreshed at their tables with lectures of divine Scripture and praising of God according to the Precept of the Apostle that whether wee eate or drinke let all things be done to the glory of God 18. Gluttony and Drunkennesse forbidden to Bishops and the Ministers of God 19. Let not Bishops bee rash to iudge in things secret which are to bee referred to the iudgement of God who can manifest things hid vp in darknesse and discouer the secrets of the heart 20. Presbyters shall not transport themselues from a low place to a greater 21. Whosoever by paying money procureth a preferment in the Church shall be deposed 22. No Church-man shall cohabite with a woman except it be with his mother or sister or such like persons by whose company no suspition of vncleannesse can arise Precepts given to Monkes and Nunnes I passe by as I did in the former Councell Canon 35. The Sabbath day shall be kept holy and in it no servile worke shall bee 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 with-draw any thing duly belonging 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 and oblations be made for the Emperour and his noble race that it would please God to preserue them in all happines in this present life and vouchsafe vnto them celestiall ioyes in company 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 memory which they wish the Emperour Charles Pipinus sonne should not alter nor transferre into another summe in respect that by so doing many periuries and false testimonies might ensue 42. And that no man should be remoued from his mansion to whom the Emperours 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 and end 44. And that the statute made in Bononia concerning false witnesses may be ratified and confirmed with augmentation if neede require for eschewing of periuries false testimonies and many other inconueniences IN the yeere of our Lord 813. and at the commandement of the Emperour Carolus Magnus a Councell of many Bishops and Abbots was assembled about establishing of Ecclesiasticall discipline in the towne of Towers In the first Canon all men are admonished to be obedient to the Emperour Charles the Great and to keepe the oath of allegeance made vnto him and to make prayers and supplications for his prosperity and wel-fare 2. All Bishoppes shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangels and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to bee ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which every man as in a liuely mirrour might see himselfe 4. Let every Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of good conversation 5. A Bishop must not be giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heed that your hearts be not surfeited with gluttony or drunkennesse but let holy lecture be at his table rather then the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whom they may refresh both with corporall and spirituall repast 7. The delicate pleasure of the eare and eyes are to bee eschewed left by such pleasures the minde be effeminate and inchanted 8. Let not the Lords servants delight in vaine gesting nor in hunting nor hawking 9. Let Presbyters and Deacons follow the foot-steps of their Bishops assuring themselues that the good conuersation enioyned vnto their Bishops is also enioyned 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 filthy lucre 11. It is lawfull for Bishops with consent of Presbyters and Deacons to bestow out of the Church treasure to support indigent people of that same Church 12. A Presbyter is not to be ordained vntill hee bee thirtie yeere old 13. Let the Bishop make diligent inquisition in his owne parish Church that no Presbyter comming from any other parts make seruice in his Church without letters of recommendation 14. Let a Presbyter leaving a low place and presuming to an higher incurre that same punishment which a Bishop deprehended in the like fault should incurre 15. A Presbyter who attaineth to a Church by giving money for it let him bee deposed 16. Let tythes bestowed vpon Churches by advice of Bishops be faithfully distributed to the poore by the Presbyters 17. The families of Bishops shall be instructed in the summe of the true faith In the knowledge of the retribution to be given to good men and the condemnation of people and of the resurrection and last iudgement and by what kinde of workes eternall life may be promerited and that the Homilies containing these instructions shall bee translated into Rusticke-Latine-language to the end that every person may vnderstand them Marke in what estimation the Latine language hath beene at this time that instructions in Rusticke and barbarous Latine are counted better then instructions in good French language 18. It is the dutie of the Bishop to instruct his Presbyter concerning the Sacrament of Baptisme what it is that they should desire the people baptized to renounce namely that they should renounce the divell and all his workes and his pomps Now the workes of the Diuell are murther fornication adulterie drunkennesse and other such like faults But the pompes of the Divell are pride ostentation swelling conceits vaine-glory loftinesse and such other faults as spring vp from such grounds 19. Presbyters are precisely to be admonished that when they say the masse and do communicate they doe
thirteene yeares Hee delighted to haue about him wife and learned Counsellers such as Fabius Sabinus Domitius Vlpianus c. This renowned Lawyer Vlpianus was not a friend to Christians but by collecting together a number of lawes made against Christians in times past hee animated the hearts of Iudges against them And this is a piece of the rebuke of Christ that Christians haue borne continually to be hated of the wise men of the world Hereof it came to passe that in this Emperours time albeit hee was not so bloody as many others had beene before him and therefore his Empire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnbloody yet not a few suffered martyrdom even in the daies of Alexander such as Agapetus a young man of fifteene yeares old at Praeneste a towne of Italie hee was assayed with many torments and finally with the sword he was beheaded The Iudge who gaue out sentence of death against him fell out of his iudiciall seat and suddenly dyed The martyrdome of Cecilia if by her trauells Valerian her espoused husband and Tiburtius his brother and 400. moe had beene converted to Christ and secretly baptized by Vrbanus Bishop of Rome immediatly before her death I marvell that no mention should bee made by Eusebius of such a rare and miraculous worke Senators and noble men at Rome such as Pammachius Simplicius and Quiritius with their wiues and children died for the faith of Christ with many others The favour that this Emperour shewed to Christians against whom the very stubbering cookes did contend challenging vnto themselues the right of a place wherein Christians were accustomed to conveene for exercise of divine seruice this favour I say seemeth to haue proceeded from the councell of Mammea his Christian mother rather then from the counsell of Vlpianus that renowned 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 Hyginus concerning the dedication of Churches is forged and fained because the raigne of Alexander is a long time posterior to the dayes of Hyginus who liued vnder the raigne of Antoninus Pius and in the raigne of A lexander as yet there was great difficultie to obteine a place whereinto Christians might assemble together The just deserued punishment of Turinus whom the Emperour caused to bee fastened to a stake in the open market place and thereto be killed with smoke the Herald standing by and crying to the people Smoke he sold and with smoke hee 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 Maximinus AFter Alexander Seuerus Maximinus was Emperour and raigned 3. yeeres A man of base parentage of an huge stature promoted to honours by Alexander who nourished a serpent in his owne bosome as the prouerbe speaketh when he aduanced Maximinus 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 Romane Senate a man hated of all good men beloued of euill men more grieuous to the citizens of Rome then to their enemies who for hatred of the house of Alexander as Eusebius 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 Origen at this time wrote a booke de martyrie and dedicated it to Ambrosius and Protectetus pastors of the Church of Caesarca because these two vnder this persecution had susteined great afflictions and constantly perseuered in the true faith 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 doe referre the martyrdome of such as we haue spoken of in the dayes of Alexander to this time or to the persecution of Decius 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 sheepfold of Christ and laboureth either to spoyle it of true Pastors or to send in among them poore sheepe hyrelings and men not regarding the wellfare of the flock but their own gaine or else if they haue true Pastors to mooue the flocke to be disobedient to faithfull and vigilant Pastors The stocke that can eschew all these three snares of the deuill and all these three wofull calamities so oft seasing vpon the poore sheepefolde 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 life time 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 Plutarchus two Sâ—reni Heron and Heraclides patiently to suffer martyrdome in the dayes of Seuerus Next hee wrote a booke de martyrio in the daies of Maximinus the sixt persecuter whereby doubtlesse many were incouraged patiently to suffer euill for Christs sake What remaineth now but the third and principall honour of martyrdome it selfe wherevnto he had a bent desire in the dayes of Decius the 7. persecuter but then he fainted as shall be declared hereafter God willing When we call to minde this weakenes of Origen let all the cogitations of our heartes stoope and thinke that we are not meete for great things but if the Lord call vs to suffer great things for his Names sake the Lord 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 and sacred Scripture and all other bookes whatsoeuer In Scripture the ouerpassing of matters 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 and genealogies of holy Patriarches ouerpasseth the description of the genealogie
death beginning of the life of Melchisedecke this was done of purpose to bring in Melchssedeck as a type and figure of the true king of peace Christ Iesus as the Apostle declareth Heb. 7. but among ecclesiasticall writers I finde a preterition of the names of these worthy Pastors 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 Vrbanus the first Valerianus Tiburtius Cecilia and Martina suffered vnder Alexander or vnder Maximinus or vnder Decius Yea Platina writeth it was the opinion of some men that Vrbanus 1. was martyred in the persecution of Dioclesian 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 weaknes in them In the ende this wicked persecuter Maximinus and his sonne were slaine by his owne souldiers at the siege of Aquileia Gordianus THe tyrannie of Maximinus enforced both the Senate of Rome and likewise their oppressed confederates in Africke to aduise by what meanes the distressed estate of the Commonweale might be supported And first Gordianus a man of noble birth in Rome and at that time Praconsul in Africke with his sonne bearing the name of Gordianus with his father these two were declared to be Emperours to resist the tyrannie of Maximinus but they were both cut off by Capellianus Captaine of the Mauritanians Within a short time the senate of Rome chused Maximus Pupienus and Balbinus to be Emperours and to resist the tyrannie of Maximinus But this election displeased the people of Rome therefore they were compelled to associat Gordianus a yong man of 13. yeeres olde in conjunct authoritie with them This Gordianus was the nephew of him who was Proconsull in Africke and the souldiers made out of the way Max. Pupienus and Balbinus So Gordianus raigned himselfe alone without associats sixe yeeres Philippus PHilippus a man borne in Arabia and his sonne raigned fiue yeeres Eusebius saith 7. yeeres He was the first Emperour who became a Christian and was baptized by Fabianus B. of Rome He was content to stand among the number of the penitents who made confession of their sinnes for his life was reprooueable in somethings before his conuersion especially in slaying of Gordianus an Emperour inclined to peace Decius one of the Captaines of his armie conspired against him and slew him and his sonne raigned in his stead Decius DEcius and his sonne obteined the Empire 2. yeeres Whether for hatred of Philip his master whom he had slaine or for detestation of Christians or for couetous desire of the treasures of Philip left in the custodie of Fabian B. of Rome or for some other cause it is not certaine Alwayes he mooued a terrible persecution against the Christians The martyrs who suffered death in the time of this persecution were innumerable Some few of the principall martyres I shall rehearse Alexander Bishop of Ierusalem died in prison at Caesarea Babylas Bishop of Antiochia died likewise in prison Fabian Bishop of Rome suffered martyrdome Dionisius Alexandrinus by a wonderfull prouidence of God escaped the handes of persecuting enemies Ciprian Bishop of Carthage was banished and reserued to the honour of martyrdome vntill the dayes of Valerian the eight persecuter Origen who from his childhood was desirous of the honour of martyrdome in this persecution of Decius he fainted and his heart was so ouerset with feare to haue his chaste body defiled with an vgly Ethiopian that he choosed rather to offer incense to the Idol then to be so filthily abused For this cause he was excommunicated by the Church of Alexandria and for very shame fled to Iudea where he was not only gladly receiued but also requested publickly to preach at Ierusalem Neuerthelesse in stead of teaching he watred his face with teares when he reade these words of scripture To the wicked man saith God What hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thy mouth Ps. 50. ver 16. These words so deepely wounded his heart with griefe that he closed the booke and fate downe and wept and all the congregation wept with him No pitie nor compassion was had neither of sexe or age In this persecution Apollonia a virgine of good yeeres after they had dashed her face with battons till all her teeth were stricken out of her jawes they burned her quicke at the port of Alexandria This is that holy martyr whose teeth the Romane Church in our dayes say that they haue them as holy monuments kept in the treasures of their reliques vntill this time But the tryall that was taken of late dayes by Henry the eight king of England seeking for the teeth of Apollonia as a remedy of the toothach clearly prooueth that many teeth are supposed to be the t eeth of Apollonia that were neuer fastened in her jaw bones The death of Quinia Ammonarion Mercuria Dionisia clearely declareth what pitie was had of the weakenesses of women Iulianus an olde and gowtie man burned with fire testifieth what regard was had to the gray haires of ancient men Dioscorus a yong man not exceeding 15. yeeres of age albeit they were ashamed to condemne him to death yet he escaped not many painfull torments and was a glorious Confessor with patient expectation awaiting vntill the Lord should call him to the honour of martyrdome Nemesion was accused in Alexandria as a companion of brigants and was punished with stripes and fire vnto the death with greater seueritie then any brigant albeit his innocencie was sufficiently knowne Ammon Zenon Ptolemeus Ingenuus Theophilus warri ours and knights standing by the tribunall seate beckened with their hands to a certaine weake Christian who for feare was readie to incline and fall that he should continue constant and stepped to the bench and professed themselues to be Christians This dayly increasing courage of Christians who were emboldened by the multitude of sufferings astonished terrified the Iudges Ischirion was slaine by his owne master The number of martyres in Alexandria and Egypt of whom Dionysius in this Epistle written to Fabius Bishop of Antiochia maketh mention clearely testifieth that if the names of all those who suffered martyrdome in the townes of Rome Carthage Antiochia Ephesus and Babilon were particularly set downe together with the names of others who suffered in other townes of Asia Africke and Europe subject to the dominiof the Roman Emperour it were not possible in the volume of a litle booke to comprehend them all For mine owne part I presume not to doe it but I reuerence the painfull trauelles of learned men who haue dipped deepely into such a fruitfull subject specially the writer
generall or provinciall councell should be had within the space of a yeare and in the meane time the decree of Wormace Councell to cease In the next Councell kept at Spire where Ferdinand Ambassadour in the Emperours name was present certaine Citties were greatly blamed for altering Religion contrary to the Emperours commandement and the Ambassadour for the Citie of Argentine was not suffered to sit in the Councell because that Cittie had disanulled the Masse Shortly after by the assent of a few Princes these points were decreed That such Cities as had altered Religion should make no further change That other places should obey the decree of Wormes vntill a generall Councell That it should be lawfull to all men who would vse the masse euen in those Citties where it was abolished That the Anabaptists should be punished by death That the doctrine of the Lords supper shuld not be receiued That the Ministers should teach according to the interpretation of the Church That the Princes and Cities should not receiue foreiners comming for Religion into their dominions if any man did otherwise he should be proscript The Duke of Saxonie George Prince of Brandenburgh Erneste and Francisse Princes of Luneburg and the Landgraue of Hesse and a Prince called Anhaldius withstood this decree and answered to euery point thereof saying that the consent of a few could not vndoe that decree which before was made at Spire by the whole Empire and therefore that they all made protestation that they would not acknowledge it And of this protestation were those Princes and all that allied with them called Protestants which name is now giuen to all them that in their doctrine swerue from the Bishop of Rome To the Princes aboue-named these Cities following did agree Argentine Norinberg Vlmes Constance Ruteling Winsemium Mening Lindan Campodune Hailbrune Isna Wiseborough Norling Sangall All these Cities with the Princes refused the act of Spire appealed to the Emperour and to a generall or provinciall Councell After the breaking vp of this Councell the Protestants send Ambassadours to the Emperour to declare the causes of their appellation from the Councell of Spire The Emperour at this time was in Italie and on his iourney to Rome to be crowned with the Emperiall Diadem by Pope Clement the seuenth who hauing heard the Ambassadours of the Protestants entreated them roughly and sent them backe againe with menacing words threatning to punish with all rigour those that would not be obedient to the Decree of the foresaid Convention of Spire This was the first ground that moued the Protestants in the conventioÌ„ of Smalcaldy to bind vp a couenant amongst themselues of mutuall ayde if any of them were pursued for Religions sake as shall be declared afterward God willing In the meane time the Citie of Argentine entreated league with Tigure Berne and Basill who being not farre distant might be more helpfull each to other that if they were invaded for the quarrell of Religion they should mutually assist one another wherewith the Councell of the Empire were much grieued and found great fault with them After the Emperours returning from Italie where he was crowned with the Emperiall Diadem and had sworne to be a defender of the Roman Church a solemne conuention of the Estates of the Empire was kept in the Towne of Angusta or S. Ausbrugh to which were brought many learned diuines The Protestants brought with them Philip Melanchton Iustus Ionas Georgius Spalatinus Iohannes Agricola Islebius and diverse others The Romane Church had for their part Cardinall Campeius the Popes Ambassadour Eccius Iohannes Faber Cochleus and many others The Emperour commanded the Princes of the Protestants to come to Masse with him and to command their Preachers to silence but they answered they would neither come to Masse nor inioyne their Preachers to silence before the matter was concluded Onely the Duke of Saxonie after deliberation with his Divines was content at the Emperours commandement according to his dutie to carrie the Sword before him as he went to the Church Then the Emperour vnder great perill commanded both the parties to silence and he by prerogatiue appointed certaine to Preach that should touch no Controversie In this Convention the Protestants offered vnto the Emperour a copie of the Articles of their Faith which with great difficultie they obtained to be openly read before they delivered it into the Emperours handes This Confession commonly called Augustana Confessio was exhibited to Eccius and Faber Divines on the contrary part to be confuted and the copie of this confutation was also openly read But when the Protestants desired that they might answere to it the Emperour would not grant it saying he would heare no more disputation but willed them to returne to the Catholique Church Also the Citizens of Argentine Constance Mening and Lindan who differed from the other Protestants in the opinion of the Sacrament did in like manner exhibite a confession of their Doctrine a confutation of this Booke also was made by Eccius and Faber with very bitter and sharpe words but the other partie could not haue licence to reply nor any sight of the copie but as they heard it read After this three were chosen on each side to debate matters of Religion where although Melanchton granted more then his â—ellowes would haue him yet nothing was agreed because that Eccius and his two Lawyers who were chosen for the Romane Church stucke so fast by their Masse and Monasticall Vowes that in those things they would admit no reformation In the end the Emperour published a Decree wherein he declared that although the confession of the Protestants was sufficiently confuted yet he would giue them respite for a time to returne to the Church of Rome In which time they should keepe peace and alter nothing of Religion and suffer all that would to follow the Church of Rome But the Princes and Protestant Cities answered that they could not keepe that Decree with safe consciences Thus was the Emperours interim refused wherefore he set forth another Decree wherein he confirmed the Doctrine of the Church of Rome in all points and abrogated all manner of appellations made by the Protestants It appointed also an order how the Emperours Court called the Chamber should proceed in iudgement against the Protestants and forbidded that any Prince of that sect should beare any office in the Court and all that were of the faith of the Romane Church to be taken into the protection of the Emperour against their owne Princes This act caused great feare wherefore the Princes and Ambassadours of the Protestants shortly after met againe at Smalcalâ—ie and went through with the League which they had begunne the yeare before to ayde each other in the quarrell of Religion About this time the Emperour hauing sure information that the Turke with great preparation was setting forward his armie against Vienna in Austrich begun somewhat to relent of
maketh little contradiction to that setled and receiued opinion of the feminine Pope But I leaue Onuphrius sporting with his owne conceits as a Pleasant doth with his owne fingers when no other body will keepe purpose with him Euaristus finished the course of his ministration in eight yeeres Alexander who is in expresse words called the fift B. of Rome after the death of Peter and Paul gouerned ten yeeres and suffered martyrdome in the dayes of Adrian as Platina writeth After him Xistus 1. continued ten yeeres and died a martyr Platin. Telesphorus the 7. Bishop of Rome after the dayes of the Apostles liued in that ministration eleuen yeeres and was honoured with martyrdome Hyginus An. 4. And Pius the 1. ministred 11. yeeres These two suffered not martyrdome because their lot was to liue in the calme dayes of a meeke Emperour Antoninus Pius Anicetus ministred in that office 11. yeeres with whom Polycarpus B. of Smyrna conferred at Rome concerning the obseruation of the festiuitie of Easter day He concluded his life with the glorious crowne of Martyrdome To him succeeded Soter An. 9. After him Eleutherius An. 15. In whose time Lucius King of the Britons desired that he and his people should be baptized and receiued into the fellowship of Christians to whom Eleutherius sent Fugatius and Damianus who satisfied the desire of the King and his people so they were baptized and counted Christians After him Victor An. 10. He intended to haue excommunicated all the Churches of the East because they kept not the festiuitie of Easter day conforme to the custâ—me of the Church of Rome but rather vpon the day wherein the Iewes were accustomed to eat their Paschall Lambe But this rashnesse of Victor was somewhat abated by the graue and prudent counsell of Ireneus B. of Lyons who admonished Victor that there was no lesse discrepance of customes concerning keeping of Lent then was concerning the keeping of Easter day yet was not the vnitie of the Church violated nor rent asunder for this discrepance And when Polycarpus B. of Smyrna came to Rome in his conference with Anicetus neither of them could perswade the other to change the custome of keeping of dayes which they had receiued by tradition of their predecessours Notwithstanding they kept fast the bond of Christian fellowship and Anicetus admitted Polycarpus to the communion of the Romane Church and they departed in peace one from another Quadratus B. of Athens liued in the dayes of Adrian This Emperour vpon a certaine time wintered in Athens and went to Eleusina and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say initiate into all the mysteries of Grecia This fact of the Emperour gaue encouragement to those who hated Christians without allowance of the Emperours commandement to vexe the Christians Concerning his apologie for Christians giuen into the Emperour together with the apologie of Aristides a learned Philosopher and eloquent Orator in Athens wee haue spoken already in the description of the life of Adrian Agrippas Castor a very learned man answered to the books of the Heretique Basilides who with the noueltie of barbarous and vncouth words troubled the hearts of rude and ignorant people talking of a god whom he called Arbraxas and of his Prophets Barcab and Barcob words inuented by himselfe to terrifie simple people Such delusions of Satan Quintinists 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 Hegesippus of the nation of the Iewes was converted vnto the faith of Christ and came to Rome in the dayes of Anicetus and continued vntill the dayes of Eleutherius But for what cause he came to Rome or in what part of the world he bestowed the trauels of his ministrie no mention is made neither by Eusebius nor by any other ancient Writer no not by Ierome himselfe a most accurate explorator of all antiquities Melito B. of Sardis a famous towne in Lydia wrote an apologie for the Christians to the Emperour Antoninus Philosophus whom Eusebius calleth Marcus Aurelius Verus His apologie was written with Christian freedome and courage for he was not afraid to declare to the Emperour what good successe Augustus Caesar had in whose dayes Christ was borne and what vnprosperous successe Nero and Domitian had who persecuted the Christians Eusebius calleth him an Eunuch In the fourth persecution died Iustinus Martyr accused and delated by Crescens He was converted to Christs Religion by the trauels of an old man whom he supposed for his grauitie to haue beene a Philosopher but he was a Christian This ancient man counselled Iustinus to be a diligent reader of the doctrine of the Prophets and 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 workes which God wrought by their hands Aboue all things willed him to make earnest prayers to God to open vnto him the ports of true light because the truth cannot be comprehended except the Father of light and his sonne Christ Iesus giue vnto vs an vnderstanding heart He wrote two bookes of apologie for Christians to the Emperour Antoninus Pius and to his sonnes and the Senate 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 straight way he was absolued because there was no other thing wherewith he was charged In this same persecution also suffered the holy martyr of Christ Polycaryus B. of Smyrna He was willing to haue remained in the towne of Smyrna but by the earnest supplications of friends was mooued to leaue the towne and lurke secretly in the countrie Three dayes before hee was apprehended by his persecuters he dreamed that his bed was set on fire and hastily consumed which he tooke for a diuine aduertisement that he behooued to glorifie God by suffering the torment of fire His conference with the Romane Deputie and how he refused to deny Christ whom he had serued fourescore yeeres and euer found him a gratious Master also how he refused to sweare by the fortune of Caesar and how patiently he suffered death for the name of Christ this history is set downe at large by Eusebius Ireneus B. of Lyons in France and successour to Photinus a martyr and Disciple of Polycarâ—us in his youth flourished in the dayes of the Emperour Commodus whose meeke conuersation and peaceable carriage answered to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is peaceable made his name to be in great account amongst Christians How he pacified the furie of Victor B. of Rome and the pernicious schisme springing vp in the Church of God vpon very small
occasion it hath beene alreadie declared He lacked not his owne infirmities and errours euen in doctrine He was intangled with the errour of the Chiliasts He supposed that as Christ being thirtie yeere old was baptized so likewise he began to teach when he was fortie yeere old and suffered when he was fiftie because he came to saue all and therefore he would taste of all the ages of mankinde Yet is this opinion repugnant to the narration of the foure Euangelists Clemens Alexandrinus liued in the dayes of the Emperour Commodus He was the disciple of Pantenus These two seeme to be the authors of Vniversities and Colledges For they taught the grounds of Religion not by Sermons and Homilies to the people but by catecheticall doctrine to the learned in the schooles This Clemens esteemed too much of tradition like as Papias did of whom we spake in the former Centurie whereby it came to passe that he fell into many strange absurd opinions directly repugnant to the written word of God affirming that after our calling to the knowledge of the truth possibly God may grant to them that haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin ofter then once or twise there is no more renuing by repentance or pardon for sin but a fearefull expectation of iudgement And in his 4. booke of Strom. as it were forgetting his own rigorous sentence against those who sinne ofter then once or twise after their illumination with the light of God he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say whether here or els-where viz. creatures do repent no place is void of the mercy of God In which words he would insinuate that those who repent either in this world or els-where that is in the world to come may possibly obtaine fauour at Gods hand nothing can be written more repugnant both to the word of God and also to his own forementioned opinion Many other worthy Preachers and learned men flourished in this Centurie whose names of purpose are pretermitted In Athens Publius Athenagoras In Corinth Primus Dionysius and Bacchilus In the Isle of Candie Philippus and Pinytus In Antiochia Hieron Theophilus Maximus Serapion In Ierusalem before the daies of the Emperour Adrian the Bishops of Ierusalem were of the nation of the Iewes But after the daies of Adrian who banished the Iewes from their natiue soile Christian Preachers of other nations were Bishops in Ierusalem such as Marcus Cassianus Publius Maximus Iulianus Capito Valens Dolichianus Narcissus the most part of all these liued in this Centurie but Narcissus with some others are knowne to haue liued in the dayes of Seuerus the fift persecuter and some space after him But to write of all other worthy Preachers Doctours in particular it were an infinite labour and far surmounting the abilitie of these ecclesiastick Writers who wrote in ancicient times and much more our abilitie who liue in a latter age CENTVRIE III. Bishops of Rome TO Victor succeeded Zephyrinus the 14. Bishop of Rome who liued in that charge eight yeeres seauen moneths ten dayes Eusebius attributeth vnto him 18. yeeres so vncertaine is the computation of the yeeres of the gouernment of the Bishops of Rome Eusebius writeth nothing of his decretall Epistles and these that are forged by late Writers are foolish and ridiculous Consecration of the holy cup to be in a vessell of glasse onely A Bishop to be accused before honest Iudges twelue in number whom the Bishop himselfe shall chuse if need be Honest and vnspotted witnesses to be heard in this cause no fewer then 72. conforme and aboue the number of those 70. Disciples whom Christ adioyned as fellow-labourers in Preaching with his Apostles And finally that no definitiue sentence should be pronounced against a Bishop vntill the time his cause were heard of the Patriarch of Rome This is but a mocking of the Church of God to attribute such smelling pride such vnaccustomed formes of Iudicatory such defencing armour fencing guarding vnrighteous men against iust deserued punishment to the simplicitie of an ancient Church humbled vnder the crosse and fighting vnder the yoke of heauie and long-lasting afflictions These false and forged decretall Epistles altogether vnknowne to the Fathers who liued before the dayes of Constantine will procure one day a decree sentence of wrath against those who haue giuen out new intended lies vnder the names of ancient and holy Fathers The canons of the Apostles albeit a booke falsely attributed to the Apostles doe agree better with Scripture then the constitution of Zephyrinus for the scripture saith That by the mouth of two or three witnesses euery word shall be confirmed The canons of the Apostles say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let not an Heretique be admitted to beare witnes against a Bishop neither yet one witnesse onely albeit he be faithfull because that by the mouth of two or three witnesses euery word shall be confirmed The writer of the canons of the Apostles had some remembrance of the words of Scripture but the forger of the decretall Epistles of Zephyrinus is like vnto a ship-man who hath hoised vp his saile and aduanced his ship so far into the sea that he hath lost the sight of land and townes as the Poet speaketh Provehimur Pelago terraque vrbésque recedunt Surely this lying fellow who euer he hath bin that hath written this supposititious decretall Epistle of Zephyrinus he hath hoised vp his saile and is so bent to lie that he hath lost both sight remembrance of the words of holy Scripture Callistus the 15. Bishop of Rome continued in his charge fiue yeeres Platina saith 6. yeeres 10. moneths 10. dayes The fable of Pope Damasus who affirmeth that Callistus builded a Church to the honour of the Virgin Mary beyond Tyber is reiected by Platina himselfe because the hystorie of the time cleerely prooueth that in the dayes of Seuerus and his sonnes the conuentions of the Christians could not haue beene in magnificke temples but rather in obscure chappels or subterraneall places so that the multiplied number of lies written of the Bishops of Rome who liued in this age and the decretall Epistles falsly attributed vnto them plainly proue that the garment of antiquitie vnder the lap whereof Papists would so gladly lurke is altogether wanting to them Vrbanus 1. was the 16. Bishop of Rome He continued in his office 8. yeeres Platina 4. yeeres 10. moneths 12. dayes Of his martyrdome Eusebius maketh no mention Others who record his martyrdome are not certaine in what Emperours dayes he was martyred I proceede to his successour Pontianus the 17. B. of Rome He continued in his charge 9. yeeres 5. months 2. dayes Euseb saith 6. yeeres He was banished to the Isle Sardinia where he died Of the two decretall epistles ascribed vnto him the second is general written to al men who feare and loue God the
and Eutyches they in like maner absolued him And finally after his death in the fift general councell his writings against the twelue heades of Cyrillus were damned All these troubles proceeded from one and the selfe same ground to wit vpon the extraordinarie loue hee caried toward his Patriarch Iohn This one thing laid aside hee was nothing inferiour to the most wise accurate and learned writers of the ancient time In the first of his learned dialogues called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prooueth that the Word became flesh without changing of the diuine Nature into the humane Nature or the humane Nature into the diuine Euen as in the Sacrament of the Supper of the Lord the bread becomes the body of the Lord not by changing the substance of it but by assuming by grace an other vse than it had the very symbol obtaineth the name of the thing represented by the symbol When Papists doe read the dialogues of Theodoritus let them leaue off to bragge of the antiquitie of the doctrine of Transubstantiation and take them to the Monke Damascene the first authour of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he continued at least thirtie yeeres in his ministrie and ended his life as is supposed vnder the raigne of Leo the first Augustine in his young yeeres was infected with the errour of the Manicheans His mother Monica watered her face many times with teares in her prayers begging at God his conuersion to the truth God heard her prayers he was sent to Millan to be a teacher of Rhetoricke by the preaching of Ambrose Bishop of Millan and the deuote behauiour of the people in singing Psalmes to the praise of God the like whereof Augustine had neuer seene in any place before for men in earth praising God with ardent affection seemed to represent the Angels of heauen who incessantly prayse God with vnspeakable desire Also with the reading of the life of Antonius the heremite he was wonderfully moued and began to dislike his former conuersation which hee had spent in worldly pleasures and went vnto a quiet garden accompanied with Alipius with many teares he bewailed the insolencie of his bypast conuersation wishing the time to be now come wherein without farther delay his soule should be watred with the dew of the conuerting grace of God And as he was powring out the griefe of his wounded heart to God with a flood of teares hee heard a voyce saying vnto him tolle lege and againe tolle lege that is to say take vp and read take vp and read At the first hearing he tooke it to haue beene the voyce of boyes or maides speaking in their play such words one to another but when he looked about could see no body hee knew it to be a celestiall admonition warning him to take vp the booke of holy Scripture which he had in the garden with him and read Now the first place that fell in his hands after the opening of the booke was this Not in gluttonie nor drunkennes nor in chambring nor wantonnesse nor in strife or enuying but put on the Lord Iesus Christ and take no thought of the flesh to fulfill the lustes thereof At the reading whereof he was so fully resolued to forsake the vanities of the world and to become a Christian that immediatly thereafter he was baptized by Ambrose Bishop of Millan with his companion Alipius and his sonne Adeodatus After this hee returned to Africke and was coadiutor to Valerius Bishop of Hippo as Chrysostome was to Flauianus in Antiocha and after the departure of Valerius he was Bishop of Hippo his vncessant trauels in teaching Gods people and in stopping the mouthes of heretikes and gainsaiers of the truth of God specially Donatists Pelagians and Manichean heretikes his learned writings do testifie When he had liued 76. yeeres he rested from his labours before the Vandales had taken the towne of Hippo which in time of Augustines sicknesse they had besieged In this Century flourished worthy preachers in France such as Eutherius Bishop of Lions Saluianus B. of Marseill who liued at that time when the nation of the Gothes oppressed France and many beganne to doubt of the prouidence of God in respect that wicked men had so great vpper-hand Salvianus in his godly and learned bookes doth declare that it is a iust thing with God to punish men who knowes their dutie best with greatest punishments in respect that oft times they are most negligent doers of it Clauaianus Mammertus Bishop of Vienne is praised by Sidonius with excessiue commendations as if all the graces of Ierom Augustine Basilius Nazianzenus and many other fathers had beene incorporated into his person Hilarius first Bishop of Arls and afterward as appeareth of Vienne opposed himselfe directly to Leo Bishop of Rome and would acknowledge no iurisdiction nor domination of the Bishop of Rome ouer the Churches of France for this cause Leo accused him as an vsurper of supremacie onely because hee would not stoupe vnder his feete but Hilarius came to Rome nothing regarding the anathems and cursings of the Romane B. and in his face affirmed that neither did Christ appoint Peter to be head of the rest of the Apostles neither had the Bishop of Rome a soueraigntie ouer the Churches of Fraunce All the grandure of Leo his speeches was to talke of those few words Tu es Petrus super haâ— petra c. that is thou art Peter and vpon this Rocke c. as if Christ had breathed vppon him and had bidden him receiue the holy Spirit so confidently did he affirme that in these wordes was allotted a supremacie to the Bishoppes of Rome the successors of Peter But this grandure I say of his proud conceites and vaine interpretation of Scripture made not men of vnderstanding incontinentlie to stoup vnder the feete of a proud Prelate Vincentius Lirinensis a mightie impugner of heresies Prosper AquitaÌ„icus SidoÌ„ius B. in some part of Ouernie Martinus Turonensis is coÌ„mended for the gift of many miraculous workes that were wrought by his hands He coÌ„pared virginitie marriage fornication to a medow a part wherof was eaten by the pastoring of beastes another part was hollwed by the rudenes of rooting swine and the third part was vntouched but flourishing in the perâ—ect growth of grasse neere to mowing time Fornication he compared to the part of the medow that was hollowed and misfâ—shioned with Swine Mariage to that part of the medow that was pastored so that the herbes had then rootes but wanted the beautie of their flowres but virginitie is like vnto that part of the medow that is vntouched flourishing with roote blade flower and all kinde of perfection In counting marriage good but virginitie better hee followeth the doctrine of the holy Apostle Paul Râ—â— gius Bishop of Rhemes by whom Clodoâ—eus the first Christian king of France was baptized and the whole countrie of France was purged
in office aboue the space of two yeeres And after him Gulielmus ruled fifteene yeeres After whom succeeded Fulcherus and continued Patriarch twelue yeeres Hee was hated of Raymond master of the Templaries who caused the bells to bee rung in the time when hee preached to the people so that the people could not profit by hearing his Sermons For this cause he went to Rome to complaine of the iniuries done vnto him but some of the Cardinalls were corrupted with money so that he obtained nothing at the hands of Adrian the fourth who was Pope at that time and so returned againe with shame After him followed Amalricus and ruled two and twenty yeeres In whose dayes Saladinus a Prince of the Turkes recovered Ierusalem out tht hands of the Christians Of other Pastors and Doctors FRom the beginning of this Compend I haue kept this order that I haue not overcharged a little booke with mention-making of all things that are written neither haue I pretermitted in the heads which I entreat matters of greatest importance so farre as my memory and vnderstanding could comprehend In this age the Scholastique Doctors began to arise of whom Petrus Lombardus was the first who afterward was made Bishop of Paris but I supersede to write of them vntill the next Centurie Arnulphus was an eloquent man and a mighty preacher who reprooved the Clergie of Rome for the lewdnesse of their conversation Wherefore the Clergie hated him and drowned him secretly in the night time as hath been declared in the historie of the life of Honorius the second At this time was set forth a booke called Opus Tripartitum Arnulphus was supposed to bee the Author thereof It contained an heavie complaint of the enormities and abuses of the Church of the number of their holy-dayes and all lusts of vncleannesse according to the saying of whores and naughty women who bragged that they gained more in one day then in fifty other dayes Likewise it complained of the curious singing in Cathedrall Churches whereby many are occasioned to spend much time in singing which might bee better spent in more necessarie sciences It also complained of the rabble and multitude of begging Fryers shewing what idlenesse and vncomely behaviour hath proceeded thereof Also it toucheth the vnchaste and voluptuous behaviour of Church men aggravating their faults by the similitude of storks who are accustomed to beate those storkes out of their number that having a mate ioyne themselues vnto another What then is to bee done with Church-men who professing chastity doe defile other mens houses so that the stinke of their vncleannesse is knowne to the whole world Finally it wisheth reformation to begin at the Sanctuary as the Prophet speaketh In this age also was Vualdus a Merchant-man of Lions in France whom God enlightned with the true knowledge of his word and remooved from the eyes of his minde the common vaile of ignorance that overcovered the eyes of the most part of men who liued at this time in such sort that albeit Antichrist was sitting in the chaire of Christ yet very few either perceived him or abhorred his tyrannie This man Vualdus was stirred vp by God after this manner Some of the chiefest heads-men of Lions were walking abroad and it chanced one of them the rest looking on to fall downe by sudden death This Vualdus being one of the company and a rich man beholding the matter more earnestly then the rest was touched with a deepe and earnest repentance whereupon followed a carefull study to reforme his former life in so much that hee first begun to distribute large almes to the poore and to instruct his familie in the knowledge of the Word of God and to exhort all them who resorted vnto him to repentance and amendment of life The Bishops envyed the travels of Vualdus nothing regarding the words of holy Scripture Let the Word of God dwell plentifully in you and edifie one another with Psalmes and Hymnes and spirituall songs And being mooved with great malice against him threatned to excommunicate him if hee ceased not from catechizing those who resorted to him But Vualdus neglecting the threatnings of the wicked sayd hee must rather obey God then men Whereupon followed cruell persecution of him and of all his adherents So that they were compelled to fly from Lions and the Bishop seazed vpon their goods These were called Waldenses or Pauperes de Lugduno The doctrine and articles which they professed were these 1. That onely the holy Scripture is to bee believed in matters pertaining vnto eternall life and that it contayneth all things necessary to salvation 2. That there is onely one Mediator of God and man the man Christ Iesus and that Saints â—re not to be invocated as Mediators 3. That there is no Purgatorie fire but all men are either iustified by faith in Christ or else they are in the state of condemnation 4. That all masses namely such as are sung for the dead are wicked and to be abrogated 5. That all mens traditions are to be reiected at least not to be accounted necessary vnto salvation 6. That constrained and prefixed fasts bound to dayes and times difference of meats such variety of degrees and orders of Priests Fryers Monkes and Nunnes superfluous holy-dayes so many sundry benedictions and hallowing of creatures vowes peregrinations with all the rablement of such rites and ceremonies brought in by man should be abolished 7. The supremacie of the Pope vsurping aboue all Churches and especially aboue all politique Realmes and Governments or for him to vsurpe both the swords is to be denyed 8. That no degrees are to bee received into the Church but onely Priests Deacons and Bishops 9. The Communion vnder both kinds to bee necessarie to all people according to the institution of Christ. 10. That the Church of Rome is Babylon spoken of in the booke of the Revelation and the Pope the fountaine of errors and the very Antichrist 11. The Popes pardons and indulgences to be reiected 12. The mariage of Priests and men in spirituall offices they hold to be lawfull and necessary 13. Such as heare the true Word of God and beleeue it are the true Church of God to whom the keyes belong to driue away wolfes to institute true Pastors to preach the Word and to administer the Sacraments These are the most principall articles of Vualdenses to the which the rest may be reduced 14. Concerning the Supper of the Lord their faith was that it was ordayned to be eaten and not to bee shewed and worshipped for a memoriall not for a sacrifice to serue for the present ministration not for reservation to be received at the table not to be caryed out of the doores in pomp And this they proue by an old Chronicle called Chronica gestoruÌ„ and by the testimonie of Origen who writing vpon Levit. saith thus Whosoever receiveth this bread of Christs Supper vpon the
of excommunication giuen out against Peter king of Arragon for invading the kingdome of Sicilie After him followed Nicolaus the fourth and ruled foure yeeres one month after whom the Chaire of Rome was vacant for the space of two yeeres and three months because of the intestine discord of the Cardinals who could not condiscend among themselues who should be chosen to succeede In the end Caelestinus the fift is chosen and ruled one yeere and fiue months hee was an Heremit had liued such a solitarie life that he was altogether vnmeet for gouernment in great and weightie affaires Neuerthelesse he was a notable Hypocrite and pretended a reformation of the abuses of the court of Rome and namely in this that the Cardinalls Bishops should ride not vpon horses mules with Pompous traines but vpō Asses following the example of Christ who did ride to Ierusalem vpon one of them But the Cardinals were so farre from yeelding to this ordinance howbeit the Pope in his owne person gaue them example so to doe that they counted him an old doting foole and finding him to be a verie simple man so abused his simplicitie that they caused him voluntarily resigne and giue ouer his office For Caietanus a certaine Cardinall digged a hole thorow the Popes chamber and sounded in a voyce admonishing him to resigne his office to another who was more fit to gouerne then hee was which the Pope supposing to be an Angelicall voyce an heauenly admonition willingly resigned his office desiring the Cardinals to choose another man more fit for the Popedome then himselfe was who choosed thereafter this same Cardinall Caietanus and named him Bonifacius 8. who ruled 8. yeeres 9. months 17. daies Besides the subtile policie wherby he attained the Popedome he ioyned Barbarous crueltie for his predecessor Caelestinus hauing dimitted his Popedome he returned againe to the wildernesse to liue a solitarie life as before But Bonifacius brought him by force backe from the wildernesse emprisoned him where he died for heart-griefe This Pope renewed the old factiōs of the Gibelines Guelses hated the Gibelines to the death in so farre that he deposed the Cardinals that were found to be of the families of the Gibelines and disposed their dignities rents castles and heritages to others and proceeded in hatred and crueltie against them that he could abide no man that was of the stocke of the Gibelines Insomuch that Porthecus Archbishop of Geneua comming vnto him falling downe at his feete Die cinerum hee would not lay the Ashes vpon his head nor say to him Memento homo quod cinis es in cinerem reuerteris as the custome was but hee threw the ashes in his eyes and said Memento homo quod Gibellinus es cum Gibellinis in cinerem redigeris that is remember O man that thou art one of the Gibelines and with them thou shalt be turned to ashes He instituted the first Iubily that was kept at Rome promising a full remission of all their sins to so many as would take paines to visit the Apostolike Sea In solemnising whereof the first day he shewed himselfe to the people in his Pontificall garments with S. Peters keies caried about him but the second hee shewed himselfe vnto them in royall apparell with a naked sword carried before him and an Harold proclaiming Ecce potestas vtrinsque gladij that is beholde the power of both the swords to wit both ciuil and spiritual claiming to himself a soueraigne authoritie in al things both ciuil ecclesiasticall He excommuincated Philip king of France and his posteritie to the fourth generation because he made an ordinance that no mony nor revennue should bee caried out of his countrie to Rome But Philip assembled a Councel at Paris and appealed from the Bishop of Rome to the first generall Councell to be holden And sent William Nogaretius steward of his house together with Scarra Columnensis one of the noble men of Rome whom the Pope persecuted because he was a Gibeline These two I say he sent to Rome to publish his appellation against the Pope but they had another purpose in hand as the euent declared For Scarra disguised himselfe entered in Italy with a seruants habite and secretlie gathered a number of his friends Gibelines and set vpon the Pope by night as hee was lying at Anagnia the towne of his natiuity Nogaretius also cōcurred with 200. horsmen who brake in vpon him by night and spoiled al his rich treasures and put himselfe vpon a wanton Colt with his face towards the taile and made him a ridiculous spectacle to all the people Soone after he went to Rome and died for displeasure that he had loosed his riches and sustained so great shame This is he of whom it was truly said that he entered in as a Foxe liued as a Lyon and died as a Dogge Patriarchs of Constantinople AFter Georgius Xiphilinus succeeded Ioannes Cametarus after him Thomas Maurocenus who being made Patriarch tooke his iourney to Rome receiued confirmatiō of the Roman B. Innocentius 3. He was also present at the coūcel of Lateran holden at Rome in the yeere of our Lord 1215. Next to him succeeded Pantoleo Iustinianus after him Germanus and Arsenius to whose tutorie the Emp. Theodorus cōmitted his yong sonne Ioannes but Michael Paleologus being chosen Emp. plucked out the eyes of the yong Emp. for the which he was excōmunicated by Arsenius Paleologus on the other part gathered a Councel of Bishops against him accused him for suffering of Azetines the Sultan to be present at the holy seruice for conferring with him in the temple In this councell Arsenius was deposed because he appeared not to answere to the foresaid accusation immediatly after was bāished by the Emp. Nicephorus placed in his roome After whom succeeded Germanus and after him Iosephus to whom the Emperour confessed his sinnes of periurie and crueltie in plucking out the eyes of Ioannes the son of Theodorus Lascaris and receiued absolution from him But when he perceiued how the Emperour was purposed to make an agreement with the Bishop of Rome hee would not consent thereto but voluntarily dimitted his office and entered into a monasterie where hee ended his life After him followed Becus whom the Emp. traueled to perswade to giue his consent to the foresaid agreement with the B. of Rome but all in vaine for which cause the Emp. imprisoned him there giuing him many books to reade confirming the opinions of the Latine church which made Becus change his opinion and both by word and writ defend the doctrine of the Latin church To whom succeded Hugolinus Of other Doctors IN this age many were found who taking example of Petrus Lombardus invented subtile and intricat disputations questionin̄g reasoning and calling all things in doubt after the maner of the Academik Philosophers insomuch that there
was no head of doctrine howbeit plaine in it selfe which they did not obscure and darken with the mist of vaine Philosophie curious disputation And that which was more lamentable the pure foundations of the word of God were vtterlie forsaken Theologues began to reuerence Aristotle his writings as if hee had bin a Prophet of God the Apostle of Iesus Christ. Yea things coÌ„tained in the holy scripture were counted vulgar common base of little importance but they who were deeply learned in Aristotles Philosophie and in the volumes of the ancient doctors were counted excellent teachers Angelicall and Geraphicall Doctors Then were set out prolixe commentaries vpon the master of SenteÌ„ces by Albertus Aquinae Alexander and Scotus and all the schooles were filled with contentious disputations This Albertus was a Dominik frier who for his great learning was called Magnus was made B. of Ratisbon by Pope Alexander 4. but he being wearied with the painefull trauels of that calling returned home again to Colen to speÌ„d his time more quietly in reading and writing of bookes Where hee writ those commentaries vpon the Master of Sentences vpon Aristotle with many other volumes Also hee defended his owne order of friers against Guil. de S. Amore who impugned the same as shal be hereafter declared God willing before he died he pointed out a place for his owne burial and dailie visited it Et vigâ—lias pro se ac si vita sâ—nctus esset legit Thomas de Aquino otherwaies called Angelicus Doctor was disciple to Albertus Magnus and profited in Theologie and Philosophie beyond others while he was yong at the schoole he was quiet stil more inclined to heare al men then to speake was called by his condisciples Bos that is a kow because hee was so silent Neuerthelesse afterward by his penne this kow lowed louder then all his coÌ„disciples filled al nations with the sound of his Doctrine He was of the order of the Dominike or preaching Friers defended his order against William de S. Amore as Albertus his Master had done before He died in the way as he was iourneying to the couÌ„cel at Lyons was canonised by Pope Ioannes 22. and was supposed to haue wrought miracles after his death because this age was full of lying miracles Alexander Neckam was learned in Philosophie Poetrie Oratrie and Theologie obtained a glorious name to be called Ingenij MiraculuÌ„ hee was made Abbot of Excester in England vpon whose Sepulchre when hee died were written these Barbarous verses Eclipsin patitur sapientia Sol sepelitur Cui si par vnus minus esset flebile funus Vir bene discretus in omni more facetus Dictus erat Nequam vitam duxit tamen aequam Ioannes Duns otherwise called Scotus Subtilis was a man borne in Dunce a towne of Scotland who departed from his natiue countrie and ioyned himselfe to the companie of the gray friers in Oxford from thence he passed to Paris from thence to Colen where hee died being yet yong in yeeres Hee was called Subtilis from the subtilitie of his wit In his commentaries vpon the Master of Sentences hee entreateth largely of the head of the Sacrament of the supper where it may be seene that hee would neuer haue condiscended to the opinion of Transubstantiation if hee had not beene induced thereto by the authoritie of the church of Rome Likewise in this age liued Alexander de Ales an English man brought vp in Paris and expert in Philosophie Theologie who amplified the doctrine of Petrus Lombardus with many subtile arguments and was called Doctor irrefragabilis In the end hee tooke vpon him the habit and order of the Graye Friers vpon this Occasion Hee had vowed that hee should doe all things which he was required to do in the name of the blessed Virgin if so be they were possible to be done and vpon a time hee forgathered with a begging Frier seeking almes who besought him for the Loue of our Lady to ioyne himselfe to their order because they had no Master to gouerne and rule them Thus Alexander de Ales without delay tooke vpon him the habit of a graye frier and became their doctour He died at Paris and was buried in one of the Abbacees of the graye friers Now in this time of most palpable darkenesse the Lord lacked not witnesses of his truth but stirred vp many who damned the grosse ignorance and superstition of those times Of this number was Arnoldus de Nova Villa a Spainard a man famously learned and a great writer whom the Pope with his Clergie condemned among Heretikes for holding writing against the corrupt errours of the Popish Church His teaching was that Sathan had seduced all the world from the truth of Christ Iesus First That the faith which then Christian men were commonly taught was such a faith as the Deuils had Secondly That Christian people were led by the Pope to hell Thirdly That all Cloysters are voyde of Charitie and that they doe all falsifie the doctrine of Christ. Fourthly That the Diuines doe euill in mixing Philosophie with Diuinitie Fiftly That the Masses are not to be celebrated and that they ought not to sacrifice for the dead Certaine other opinions there be which the slaunderous sects of Monkes and Friers doe attribute to him as is their custome rather of envious taking then of any iust cause giuen In this number also was the worthy and valiant Champion of Christ and aduersary of Antichrist Guilielmus de S. Amore a Master of Paris and a chiefe ruler then of that Vniuersitie He in his time had no small adoe writing against the Friers and their Hypocrisie but especiallie against the begging Friers both condemning their whole Order and also accusing them as those that did disturbe and trouble all the churches of Christ by their preaching in churches against the will of the Ordinarie Pastors by their hearing of confessions and executing the charge of ordinarie preachings in their churches All the testimonies of Scripture that make against the Antichrist hee applied them against the Clergie of Prelats and the Popes spirituallie The same Guilelmus is thought to be the author of the booke which is attributed to the schoole of Paris and intituled De Periculis ecclesiae where hee prooueth by 39. arguments that Friers be false Prophets Moreouer he doth wel expound this saying of Christ. If thou wilt be perfect goe and sell all that thou hast and come follow mee declaring there pouertie to be inioyned vs of Christ non actualem sed habitualem not in such sort as standeth in outward action when no neede requireth but in inward affection of heart when neede requireth as though the meaning and precept of our Lord were not that wee should cast away actuallie all that wee haue but that when the confession of the name of Christ and his glorie shall so require
per viam expedientiae that is although it be not lawfull by way of iustice yet is it meet to doe it as a thing expedient to be done He exercised his tyrannie and power of excommunication against Andronicus Paleologus Emperour of Constantinople declaring him a schismaticke and heretike because hee neither would nor durst suffer the Grecians to make their appeale from the Greeke Church to the Pope neither would acknowledge him for his superior For the Grecians euer constantly refused to be subiect to the Romane bishop except in that short time wherein the Frenchmen had the Empire of the East and in the time of Michael Paleologus who in the Councell at Lyons submitted himselfe to Gregorie the tenth whereby he procured vnto himselfe such hatred that after his death the Grecians denyed vnto him the honour and place of buriall as hath beene declared In like manner hee excommunicated the Venetians for preferring Azada to the estate of Ferrare yea Francis DaÌ„dalus Ambassador from the Venetians to the said Clement for pacifying his furie and obtaining that absolution suffered a chaine of iron to be tyed about his necke and to lye downe vnder the Popes table there like a Dog to catch the bones which fell from the table vntill the Popes furie was assuaged And lest he should be inferiour to his predecessors in subduing all powers vnder his feet hee ordained that the king of the Romans should not enioy the title and right of an Emperour without confirmation giuen by the Pope Next to Clement followed Pope Iohn the two and twentieth After that the chaire of Rome had beene vacant for the space of two yeeres and three months hee ruled nineteene yeeres foure months and was verie much giuen to heape vp riches so that hee proclamed them to be heretickes who affirmed that Christ and his Apostles had no possessions in the world He would not condiscend to the Coronation of Lewes the fift Duke of Bauaria to be Emperour because hee vsed the Empâ—â— all dignitie in Italie before hee was authorised by the Popeâ—â— which cause Lewes tooke his iourney to Rome and theâ—â— crowned by the Cardinalls and set vp another Pope in 〈◊〉 called Nicolaus the fift against Iohn who was then residâ—â— at a Auiniogue in France and so the church of Rome 〈◊〉 begun to haue two heads Pope 〈◊〉 the twelfe followed and ruled seuen yeeres 〈…〉 and seuenâ—â—eene dayes 〈…〉 Pope Clement the sixt and ruled ten 〈…〉 twentie eight dayes hee reduced the 〈…〉 was kept on the hundred yeere to the fiftieth yeere and to allure men to goe to warre for recouering of the holy land hee set forth blasphemous bulls commaunding the Angells to convey euerie mans soule to Paradise who died by the way giuing also power to all and singular persons signed with the Crosse to deliuer three or foure prisoners whom they pleased best out of the pains of Purgatorie After Clement the sixt followed Innocentius the sixt and ruled nine yeeres eight months and six dayes Hee imprisoned a certaine frier called Ioannes de rupescissa because hee Prophecied of the fall of the Pope and his Cardinalls by the parable of a bird cloathed with other birds fethers which in respect of her pryde were all plucked from her After him succeeded Vrbanus the fift and ruled eight yeeres and foure months In whose time the order of the Iesuits begun Next to Pope Vrban succeeded Gregorie the eleuenth who reduced the Papacie againe out of France to Rome after it had continued there aboue 70. yeeres moued hereunto vpon this occasion Hee had reprooued a certaine Bishoppe who stood by him from long absence from his charge to whom the Bishop replyed againe that the Bishop of Rome himselfe who ought to be a patterne to all the rest was longer absent from the place where his Church did tye him whereby the Pope tooke occasion to remoue his court from Fraunce to Rome When hee returned hee found the estate of Italie greatly disquieted with cruell warres and specially betwixt the Venetians and the Genoans whom the Pope threatned with excommunication if they both desisted not but before hee was able to accomplish this worke he ended his life after he had ruled seuen yeeres fiue months after whose death followed a great schisme in the Church of Rome For the Cardinalls of Italie choosed an Italian Pope whom they called Vrbanus the sixt and the Cardinalls of France choosed a Pope of the French nation whom they called Clemens the seuenth This scisme continued for the space of 38. yeeres vntill the generall Councell holden at Constance during which time were found at least two Popes raigning at one time the one in Auiniogue and the other in Rome In the dayes of this Pope Vrbane sprang vp Iohn Wickliffe in England of whose doctrine somewhat shall hereafter be spoken God willing whom Pope Vrbane such was the prouidence of God could not attend to suppresse being otherwise busied in suppressing his Competitor Clement the seuenth insomuch that this litle sparkle which begun in England enkindled forth with flames in the kingdome of Boheme and many other places to the great hurt of Antichrists kingdome To Vrbane after hee had ruled vnhappily as Platina writeth a eleuen yeeres and eight months succeeded Bonifacius the ninth and ruled foureteene yeeres and nine months hee was impudent in selling of Pardons that hee brought Peters keyes into great contempt After him succeeded Innocentius the seuenth and ruled two yeeres Of other Doctors IN this age God raised vp manie witnesses of his truth as also made the knowledge of letters the studie of tongues to spring vp againe after it had bin suppressed many yeeres in the Roman church for some learned men of the Grecians fearing the crueltie of the Turke fled vnto Italie by whose fruitfull trauaills learning begun againe to reuiue and spread it selfe thorow all parts of the West Of this number was Emmanuell Chrysoloras of Byzantium Theodorus Gaza of Thessalonica and Georgius Trapezuntius with many moe whose names are worthie to bee kept in good remembrance because they brought a good treasure with them out of Grecia where with many afterward were enriched Amongst those witnesses of the truth Marsilius Patavinus is iustly numbered who taking the defence of the Emperour Lewes agâ—inst the Pope who did excommunicate him affirmes in his booke called defensor pacis that the Pope hath no authoritie ouer other Bishops much lesse ouer the Emperour Secondly that the word of God ought only to be iudge in all causes Ecclesiasticall Thirdly that the Clergie and Pope should be subiect to Magistrates Fourthly That the head of the Church is Christ and that hee neuer appointed any vicar or Pope ouer his vniuersall Church Fiftly That Bishops ought to be chosen by their owne Church and Clergie Sixtly That the Mariage of Priests may be lawfully permitted Seuenthly That S. Peter was
Epiphan I passe by almost with silence because they were like vnto abortiue birthes continued not long to perturbe the peace of the Church Now concerning other Heretickes by whose venemous doctrine the Church of Christ had great strife and perturbation Artemon and Beryllus Bishops of Bostra in Arabia denied the diuinitie of Christ and affirmed that he was not existent before hee tooke flesh of the Virgin With Beryllus Origen conferred and reduced him backe againe to the true faith and therefore I set not his name in the Catalogue of Heretikes because he added not vnto the fault of his bad opinion an obstinate defending of the same The heresie of Helcesaitae otherwise called Sampsei because of the short continuance of it is scarce worthy to be reckoned They mixed the religion of the Iewes Gentiles and Christians together but were more addicted to the supperstition of the Iewes then to any one of the other two They reiected the writings of the Apostle Paul and affirmed that a man who denyed the Lord with his mouth in the time of persecution if so be hee adhered to the faith in his heart hee had committed no sinne They carryed about with them a singular book which they sayd was sent downe from heaven and they promised remission of sinnes to every man who would hearken to the words of that booke Novatus 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 evill but they can do no good Such a man was Novatus who disquieted with schisme and heresie two of the most notable Churches in the world at that time viz. Carthage and Rome by giving out a rigorous sentence against those who in the 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 Isai Ezech. 18. Mat. 11. and to innumerable moe places of sacred Scripture but also it was a foolish opinion advancing the kingdome of the divell and not the kingdome of God For the two great wheels of the cart of the divell whereby he carryeth men headlong to hell are presumption and desperation and mercâ—lesse Novatus teaching a doctrine that strengthened not the knees of the weake hee did what in him lay to moue sinners to despaire There Cyprian Bishop of Carthage who excommunicated him and Cornelius Bishop of Rome who did the like with the advice of a graue and worthy Councell gathered at Rome are to bee counted wise men because they endevoured timely to suppresse those errours that weakened the hearts of the children of God I reade of no heresie preceding the heresie of Arrius and Eutiches that continued longer time in the Church of God then the heresie of Novatus partly because it crept in vnder pretence of zeale to the glory of God and vnder pretence of a detestation of sinne partly also because the Novatian Heretiques in the question concerning the divinity of Christ were conformable to the opinion of the true Church Thirdly because in the time of the Arrian persecâ—â—ion the Novatians were banished and troubled with no lesse hatâ—full malice and despite then the members of the Church were yea and the true Catholiques and Novatians being companions of one and the selfe-same suffering were content also to giue their liues one for another And the foresayd author saith Parúmque abfuit quin coadunarentur that is They were neere-by vnited and agreed together to wit the true Catholiques and Novatians But what was the impediment that hindred their vnion Reade the Historie and it shall not be found in the true Catholiques but in the obstinacy and wilfulnesse of the Novatians And so it falleth out at all times that men who are the authors of heresies and schismes are also the principall hinderers of the redintegration of the vnion of the Church The razing and demolishing of the Temple of the Novatians in Cyzicum a famous towne of Bithynia together with the calamity of the people of Mantinium a towne of Paphlagonia cleerely prooveth that the Novatian heresie continued vntill the dayes of Constantius the sonne of Constantine an Arrian Emperour and a persecuter of the true faith The favour that they obtained in the dayes of Iulian I passe over with silence But in the dayes of the raigne of Theodosius the Novatians by the Emperours edict were permitted to haue publique conventions in Constantinople to enioy such priviledges as other Christians had and to possesse the Oratories and Temples wherein they were accustomed to serâ—e God All this toleration and liberty was granted to them by the good Emperour Theodosius because in the head of Doctrine concerning the divinity of Christ they damned the Arrians agreed with the Homousians The Magdeburg historie saith that this heresie continued in Constantinople to the time that it was conquered by the Turkes I haue written of this heresie at great length to admonish all true Christians that it is not enough to adhere to some points of the true faith and to suffer persecuion for righteousnes at sometimes and to loue brotherly fellowship at some times so that we are content to sacrifice our life for our brethren all these things did the Novatians and were favoured by the Emperour Theodosius as is sayd yet they were both Schismaticks Heretiques because they would be wiser then God and debarre them from the bosome of Christs compassions whom Christ inviteth to come vnto him saying Come vnto me all yee that are weary and laden and I will ease you Let the example of the Novatians admonish men who studie to singularity and to bring in new customes or opinions in the Church of God to take heed that their opinions bee not repugnant vnto the written Word left after they haue continved a long time in the end they bee reiected as opinions foolish vaine hereticall and not agreeing with the Scriptures of God His followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Puritans Let this name rest in the bosome of Hereticks And men who are not guilty of the faults that were in the Novatians if they be vndeservedly charged with this name given of old to Heretiques let them say with humble hearts that in one sense they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are purged from sinne in the fountaine of the blood of Christ. But in no other sense and meaning can true Christians bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except onely in this because their sinnes are freely forgiven in Christ and God hath begun the worke of sanctification in them to bee a testimony that they are planted in the stocke of Christ In this sense speaketh the Evangelist Iohn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is
of Nestorius as Platina recordeth in the life of Donus the first The heresies of Severitae Apartodotitae Momphysitae Acephali Theopafcitae Iacobitae Armenij all were Eutichian Heretiques differing one from another in some ceremonies in absurditie of speeches in authors whom they principally admitted and followed in places where the heresie chiefly increased and in their carriage Likewise Staurolatrae were Eutychian Heretiques but the worshipping of the Crosse was a note distinguishing them from other Heretiques of their owne opinion Priscillianistae were Heretiques who borrowed absurd opinions from Samosatenus and Photinus from Cerdon and Marcion and from the Manicheans but all these ancient errours were sufficiently refuted in ancient times The heresie of the Monothelites was a branch of the heresie of Eutyches by a secret and crafty conuoy insinuating it selfe into credite againe after it was condemned in the Councell of Chalcedon The authors of this heresie were Sergius Pyrrhus and Paulus Patriarches of Constantinople and Macarius Patriarch of Antiochia Cyrus Patriarch of Alexandria Petrus Bishop of Nicomedia with many others They denyed not directly the two natures of Christ personally vnited but onely affirmed that after the vnion of the natures there was onely one will and one operation in Christ whereas the holy Scriptures attribute vnto Christ as hee is man the action of sleeping and to Christ in respect of his divine nature the action of compescing and calming the rage and stormy tempest of blowing windes and swelling Seas This heresie was damned in the sixt generall Councell as wee shall heare God willing in its owne place CENTVRIE VIII MAny were accounted heretikes in this age because they worshipped God sincerely according to the rule of his owne blessed word and would not giue consent to the fond errours of the Roman Church But some were counted heretikes iustly and without all controuersie as namelie they who call Christ in his human nature the adoptiue son of God This wicked heresie repungeth vnto the celestiall Oracle which the three Apostles heard in the holy mountaine This is my wellbeloued sonne in whom I am well pleased we are adopted in Christ to be the sons of God But Christ euen in his manly nature is the son of God by the excellent prerogatiue of personall vnion with the diuine nature It is not certainlie knowne whether Elipandus Bishop of Hispalis or another named Foelix with whom some affirme that Elipandus consulted about this damnable opinion was the author of this damnable heresie CENTVRY IX THey who of old were accustomed to condemne Heresies now they are become the chiefe patrons and maintainers of adoration of Images a notable heresie whose Pusillanimitre argueth the weakenesse of their cause For vnder the raigne of Lodouicus Pius Claudius Taurinensis wrote bookes against the adoration of Images and the Emperour by a publike edict commaunded them who were disposed to answere to his bookes to answere whilst Claudius was aliue But Ionas Bishop of Orleans concealed and obscured his bookes during Claudius lifetime but after his death with impotencie of railing words rather then with power of solide arguments hee indeuored to refute Claudius Taurinensis Let the iudicious reader without partialitie peruse the bookes of Ionas Bishop of Orleans and the verie stinking breath of the aduersarie of the truth shall giue great allowance to the truth of God Godescalcus a man of the low Countries is reckoned in the number of Heretikes of this age about the yeere of our Lord 849. Because hee spake of Predestination perilouslie to witt that these who were Predestinated to life by the decree of Gods Predestination were forced to doe well and those who were Predestinated to condemnation were forced by the decree of God to doe euill Concerning old extinguished heresies as the Manicheans Arrians Donatists and such like who preased to build vp the walls of Iericho which God had destroyed there is no necessitie to speake because these were vaine attempts wiihout any successe CENTVRIE X. IN this age darkenes had gotten such vpper hand that the eye it selfe was darkened as our Lord speaketh The Spirit of errour so possessed the verie teachers that the most part of them worshipped Images yea the verie elements in the holy Sacraments of the Supper Churches were replenished with the bones of dead men whereunto the people kneeled worshipping dead bones in place of the liuing God And the small sparke of knowledge which remained not extinguished seemeth to be in the people rather then in the Pastours for the people saw that the Preachers entered not at the right doore but rather like vnto thiefes robbers they entered by bribes and gifts into spirituall offices and therefore the Historie recordeth that Henricus Auceps when hee did fight against the Hungarians made his vowe to God that if the Lord would giue him victorie against his enemies hee would purge his countrie from Simonie which was an euident token that the vilde heresie of Simon Magus in buying and selling spirituall things did at this time mightily abound CENTVRIE XI IN this Centurie the Pope had such vpper-hand both ouer Princes and Pastors that they accounted euery thing that displeased them to be heresie The inuestment of Bishops by secular men was called Simonie and marriage of Priests was called the Heresie of the Nicolaitans Likewise betweene the Latine and Greeke Church fell out such contention for a matter of small importance that they accounted one another to be heretikes The Greeke Church called the Latines Azymitae because they celebrated the Lords supper with vnleauened bread and the Latine Church on the other part called the Greeke Church Fermentarij because they vsed leauened breade yea and the Roman Church in this age so obstinately maintained the errour of Transubstantiation that they accounted all them heretikes who dissented from their opinion CENTVRIE XII IN this Centurie is found a French man Petrus Abelardus an accurat Philosopher who vttered vncouth things concerning the blessed Trinitie That the holie spirit was the soule of the world and that hee was not of the substāce of the father whose opinions were dāned by the Theolgues of Paris by Bernard of Clarauall in the Councells of Seison and Senon as also by Pope Innocentius the second after he had receiued this foyle hee entered into the Monasterie of Cluniacke where he concluded his life CENTVRYE XIII AMongst Heretikes in this age were reckoned Albigenses so called from the name of the part in France where they dwelt They were fauoured and assisted in many parts of France but namelie in Tolosa not only by the inferiour sort but also by the Count himself It is to be lamēted that the heads of their doctrine are not acuratly set downe by the writers of this age For it is verie likely that they haue taught otherwise then their aduersaries doe report of them who attribute vnto them the errours of the Manicheās who supposed that there
of Munster assisted with the Princes of Germany besieged the town very strictly and in the end prevailed and tooke this new made King Cniperdolingus his false Prophet aliue and adiudged them not onely to be hanged in chaines of iron but before their hanging to haue their flesh seared with hot iron pincers Thus came the authors of this most vnhappy sect vnto a most miserable and shamefull destruction Of this Sect of Anabaptists sprang vp in Holland an impudent fellow David Georgius who affirmed that hee was Christ the Messias and Saviour of the world yet for feare of punishment hee fled out of the Low Countries and came to Basile where he remained vntill the day of his death all which time hee not only obscured his blasphemous errors but also behaved himselfe in outward show so humbly and modestly that hee was in good account and became wealthy also Yet after his death it was knowne that he had seduced many with his blasphemous errours Therefore the Councell of Basile commanded that his body should bee raised out of the graue and burnt with fire in token of their detestation of his abhominable errors About the same time also sprang vp Michael Servetus a Spaniard who renewed the blasphemous doctrine of Arrius affirming that God the Father is onely the true God and that neither the Sonne nor the holy Spirit is eternall God but that the Sonne is a creature and had the beginning of existence when God created the world He was taken in the towne of Geneva cast in prison but he would not be reclaimed from his blasphemous errors Therefore the Councell of the towne thought meet with flames of fire to stoppe the breath of this blasphemous man who durst set his mouth against the heauen to blaspheme the Sonne of God After his death many were found who maintained his errors as namely Valentinus Gentilis Gregorius Blandrata a Physitian in Italy Matheus Gribaldus a Lawyer and Paulus Alciatus with many others Amongst whom Valentinus Gentilis was bold to put in print his blasphemies and he called the summe of faith set forth by Athanasius Symbolum Satanasi calling Athanasius himselfe Satanasius but after hee had blasphemed the Sonne of God a while both by word and writ in the end hee was taken in the towne of Berne where hee suffered the iust deserved punishment of death Many other sprang vp in this age who were teachers of false and hereticall doctrine but because they had few followers so that the errour died with the author thereof wee haue no great need to enroll their names and errors in this booke at large but shortly to poynt them out Gasper Suenkefeldius a man borne in Silesia maintained this errour that the outward ministerie of the Word and Sacraments was not necessarie to eternall life because that by the illumination of Gods holy spirit without the ministerie of the Word men might be saved Andreas Osiander thought that Christ was our Mediatour onely in respect of his divine nature and on the other part Stantcarus refuting Osiander fell into the contrarie extremitie that Christ was Mediatour onely in respect of his humane nature Flaccius Illiricus supposed originall sin was a substance Huberus beleeved that all men were elected vnto eternall life and Franciscus Puccius defended this opinion that all men of whatsoever religion they were should bee saved if they led not a very impious life and evill conversation Finally in this age was cleerly discovered that hee who sate in the chaire of Christ as Christs Vicar was the very Antichrist and they who depend vpon the Pope as generall Bishop of all Christs sheepe were notable Heretiques giving the glorie of Christ to Antichrist denying the sufficiencie of the written Word bowing and kneeling to Images praying to creatures and accounting them mediators of their intercession sacrilegiously imitating the holy Sacrament of the Supper and taking from the people the vse of the Cup offering dayly a new propitiatorie sacrifice for sinne as though Christs sacrifice once offered vp vpon the Altar of the Crosse were imperfect damning marriage in some persons and forbidding meates which God hath allowed to bee eaten with thanksgiving with many other errors which the Lord hath cleerly detected to haue beene a long time by-past in the Romane Church Here endeth the third Booke THE FOVRTH BOOK OF THE HISTORY of the Church containing a short Compend of all the Councels together with their severall Canons since Christs dayes to this present CENTVRIE IV. COuncels may bee divided in Generall Nationall or Provinciall and Particular Councels Generall were called Oecomenicke Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek language signifieth the world because from all quarters of the world wherein Christ was preached Commissioners were sent to these Councels and they were gathered by the authoritie of the Emperour Nationall or Provinciall Councels were such as were gathered by the authoritie of the Emperor in one Nation with the assistance of other neere approaching Nations for suppressing of heresies deciding of questions pacifying of â—chismes and appointing Canons and Constitutions for decent order to be kept in the Church The third sort of Councels were particular Councâ—ls by Bullenger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as the Councels of Gangra Neocaesaria and many others gathered vsually by Patriarchs and Bishops in a corner of a Countrie but for the like causes that nationall Councels were assembled Let no man expect a recitall of particular Councels except at such times as some matter of great moment enforceth me to speake of them ANcyra is a towne of Galatia in this towne were assembled Bishops of diverse Provinces about the yeere of of our Lord 308. as is supposed The principall cause of their meeting was to constitute a forme of Ecclesiasticall discipline according to which they who either willingly or vnwillingly had sacrificed to Idols in time of persecution should bee received into the bosome of the Church againe when they were found penitent There were many rancks of persons who had defiled themselues with Heathenicke Idolatrie such as Libellatici Thurificati Sacrificati and Proditores The Councell of Ancyra took order chiefly with those who were called Thurificati and Sacrificati that is with them who either had cast vp incense vpon idolatrous Altars or else had eaten of meates sacrificed to Idols to whom it was inioyned to testifie their repentance a long time before they were received to the communion of Gods people some one yeere some two yeeres others three or foure yeeres some fiue or six yeeres and aboue according to the heauinesse of their transgression In this Councell it was ordained that Deacons who in time of their ordination did protest that they had not the gift of continency but were disposed to marrie if they married they should remaine in their Ministerie but they who in time of imposition of hands by
of Christ. And the bookes of holy Canonicke Scripture which are to be read in time of holy Conuocations of people are particularly reckoned out both of olde new Testament And in this Catalogue of canonicke bookes no mention is made of the bookes of the Machabees of Ecclesiasticus and other Apocreeph bookes VNder the raigne of the Emperours Valentinian and Valens and about the yeere of our Lord 370. With aduice of both the Emperours a Councell was gathered in Illyricum wherein the Nicene Faith had confirmation and allowance The Emperour Valens was not as yet infected with the poison of the Arrian heresie LAmpsacum is a towne situated about the narrow passages of Hellespontus The Macedoniā heretikes sought liberty from the Emp. Valens to meete in this towne who granted their petition the more willingly because he supposed that they had accorded in opinion with Acacius Eudoxius but they ratified the Coūcel set foorth at Seleucia damned the Councel holden at Constantinople by the Acacians The Emp. Valens being deceiued of his expectation commanded them to be banished and their Churches to be giuen to the fauourers of the opinion of Eudoxius This dash constrained the Macedonians to take a new course and to aggree with Laberius Bishop of Rome But these Camelions when they had changed many colours they could neuer be white that is sincere and vpright in Religion VNder the Emperour Valentinian in the West Damasus bishop of Rome gathered a Councel in Rome wherein he confirmed the Nicene Faith and damned Auxentius Bishop of Millan with Vrsatius Valens and Caius Likewise hee damned Apollinaris and his disciple Timotheus IN the yeere of our Lord 38.3 or as Bullinger reckoneth 385 in the third yeere of the raigne of Theodosius a Generall Councell was gathered at Constantinople consisting of 150. Bishops of whom 36. were entangled with the heresie of Macedonius who called the Holy Spirit a creature a minister seruant but not consubstantiall with the Father and the Son In this Councel the Macedoniā heretikes were louingly admonished to forsake their errour to embrace the true faith and that so much the more because they had once already sent messengers to Liberius and professed the true Faith But they continued obstinately in their errour departed from the Councell The heresie of Macedonius was dāned the Nicen faith confirmed with amplification of that part of the Symbole which concerned the holy Spirit in this manner I beleeue in the holy Spirit our Lord giuer of life who proceedeth from the Father with the Father and the Son is to be worshipped glorified They ordained Nectarius B. of Cōstantinople that Constātinople shuld haue the prerogatiue of honour next to Rome Great care was had of Prouinces that they should not of new againe be infected with Heresies For this cause the name of Patriarches in the Councell of Nice appropriated to a few in this Generall Councell is communicated to manie To Nectarius Megapolis and Thracia was allotted Pontus to Hellodius Cappadocia to Gregorius Nyssenus Meletina and Armenia to Otreius Amphilochius attended vpon Iconium and Lycaonia Optimus vpon Antiochia and Pisidia Timotheus vpon the Churches of Aegypt Laodicea was recommended to Pelagius Tarsus to Diodorus and Antiochia to Meletius who was present at the Councell and ended his life in Constantinople To other Bishops a care and sollicitude of their owne boundes was committed with this caueat that no man should inuade the bounds belonging to another but if necessitie so required Synods should be assembled and euery one being desired should mutuallie assist his neighbour THe great affaires of the Church the care of their brethren in the West compelled them to meete againe in Constantinople where they wrote a Synodicke letter to Damasus B. of Rome to Ambrose Britto Valeriāus Acholius Anemius Basilius to the rest of the Bishops cōueened at Rome Wherin they declare the māifold troubles they had sustained by heretikes now albeit in the mercie of God they were ejected out of the sheepe-folds yet like vnto rauening wolues they were lurking in woods seeking oportūity to deuour the sheepe of Christ. They excuse their absence because the infirmitie of their Churches newly recouered from the hands of heretikes could not permit many of their number to journey to Rome Alwayes they sent their beloued brethren Cyriacus Eusebius Priscianus to countenance the assembly at Rome In matters of Discipline they recommended vnto them the Canons of the Councell of Nice namely that Ecclesiasticall honours should be conferred to persons worthy that with the speciall aduice and consent of the Bishops of that same Prouince with assistance of their confining neighbours if neede required After this manner was Nectarius B. of Constantinople Flauianus B. of Antiochia Cyrillus B. of Ierusalem ordained Heere marke that the consent of the Bishop of Rome was not necessarie to the ordination of the Bishops of the East And the vsurped authoritie of the Bishop of Rome smelleth of Noueltie and not of Antiquitie This Synodicke letter sent from Constantinople would seeme to import that the Councell which Damasus gathered at Rome was assembled in the dayes of Theodosius or els that hee had gathered two assemblies in Rome at diuers times and yet for owne purpose GOdly Emperours and Kings such as Constantine Theodosius and Dauid were very carefull of the vnitie of the Church that it might be like vnto a compact Citie as Ierusalem was when the tower of Iebus was conquised then the people worshipped one God were obedient to one Law and subject onely to one Soueraigne Theodosius in the fifth yeere of his raigne caring for the peace of the Church conueened a great Nationáll Councell at Constantinople not onely of Homousians but also of Arrians Eunomians and Macedonians hoping that by mutuall conference possibly they might in end accord The good Emperour consulted with Nectarius Bishop of Constantinople Nectarius with Agelius a Bishop of the Novatians Agelius with Sisinius an eloquent man and a mightie Teacher and a Reader in his Church This man considering that by contentious disputations Schismes were increased but not quenched gaue this aduice to Nectarius that hee should counsell the Emperour to demande of Heretikes in what account they had the holy Fathers who preceeded their time The Heretikes at the first spake reuerently of the Fathers but when they were demaunded if in matters of Faith they would giue credit to the testimonie of the Fathers the Heretikes were diuided amongst themselues Therefore the Emperour rent in pieces the summes of the Arrian Eunomian and Macedonian faith and ordained the Homousian Faith onely to haue place THe second Councell of Carthage was assēbled vnder the raigne of Theodosius neere vnto the time of the Generall Councell holden in Constantinople In it first 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 wiser then God But in the twelfth Canon of the third Councell of Carthage it may bee perceiued that this constitution as disagreeable from Gods word was not regarded because Bishops in Africa married and had sonnes and daughters and these are inhibite to marrie with Infidels and Heretikes in the Canons a fore-saide The making of Chrisme and consecrating of holie Virgins is ordained onely to belong to Bishops The Canons of this Councell for the most part tend to this to aduance the authoritie of their Bishops fore-smelling as appeares the vsurpation of preheminence in the Bishops beyond sea THe third Councell of Carthage was assembled in the yeere of the Lord 399. Aurelius Bishop of Carthage seemeth to haue bin Moderatour of the Councell Augustine Bishop of Hippo was present Many good constitutions were accorded vpon in this Councell as namely that the Sacramentes should not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices should not be giuen in marriage to Pagans Heretikes or Schismatikes The men in spirituall offices should not be intangled with secular businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargy should practise no kind of vsury That no man shall be 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 Eucharistike nothing should bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome should 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 be read in the Churches vnder the name of holy bookes ABout the yeere of our Lord 401. vnder the raigne of Honorius was assembled againe a great nationall Councell in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councell Manie Canons were set downe in this Councell almost equall with the number of conueened Bishops That persons married for reuerence of the blessing pronounced to the marriage should not companie together the first night after their marriage That the Bishop should haue his dwelling place neere vnto the Church his house-holde-stuffe should be vncostly his fare should be course and vndelicate and that hee should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spend time in reading the bookes of Pagans the bookes of Heretikes if necessitie required he might reade That a Bishop entangle not himselfe deepely with houshold 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 Clergie 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 assembly of Heretikes conueened together shall not be called Concilium but Conciliabulum That hee who communicateth with an Heretike shall be excommunicate whether he 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 Defunctorum not soul-masses said for the defunct but the charitie which they haue in testamentall legacy to the poore That no woman shal presume to baptize CENTVRIE V. COncerning Councels gathered in the daies of Arcadius and Honorius by Epiphanius in Cyprus and Theophilus in Alexandria vnder pretence of damning the bookes of Origen and in Constantinople first and last by the malice of Eudoxia the Emperour Arcadius wife to the deposition of Iohn Chrysostome Bishop of Constantinople I hope I haue not need to make a new declaration of things which are amply declared in the preceding history ABout the yeere of our Lord 419. a great number of Bishops were assembled in the Towne of Carthage whose names are particularly expressed in their Synodicke letters sent to Innocentius the first Bishop of Rome In this assemblie they damned the opinions of Pelagius and Coelestius which hath been aboue rehearsed as hereticall The answer that Innocentius returned to the Councell is intermixed with words of swelling pride as if no Decree could be firme vntill it had allowance of the Romane chaire yet the fift Councell of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius Amongst the canons of this Councell the two last are to be remarked namely the fourteenth and fifteenth canon The one declareth that no Church was consecrated without the reliques of the Martyrs the other declareth that adoration of reliques at this time was the custome of Ethnickes supplication is appointed to be made to the Emperors that reliques which are found in Images groues or trees or such other places should bee abolished THe first Councell of Toledo in Spaine was assembled vnder the raignes of Arcadius and Honorius The yeere of our Lord wherein this Councell was gathered is much contraverted therefore I overpasse it contenting my selfe with some notice of the time of the Emperour in whose time the Councell was gathered It seemeth to haue beene assembled for confirmation of the Nicene Councell and refutation of some errours The canons concerning prohibibition 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 onely is foolisher so perilous a thing it is in a iot to depart from the certaine rule of the written Word of God MIlevitum is a towne of Numidia in it many Bishops were assembled vnder the raigne of Arcadius whose names are particularly expressed in the letter sent from the Councell to Innocentius Bishop of Rome which letter is inserted in the Epistles of Augustine together with the answer of Innocentius the first Two principall causes mooved them to assemble together First to finish the work they had begun in the fift Councell of Carthage in condemning the heresies of Pelagius and Coelestius by whom as yet many were deceiued and perverted from the true faith Augustine Bishop of Hippo was not onely present but also President The opinions of Pelagius and Coelestius concerning the power of mans nature not supported by the grace of God and free-will of man to doe good of it selfe is so solidly refuted and that by arguments taken out
widow who hath had concubines who is in a servile condition who is vnknowne Neophycus who is given to war-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeares who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath been elected by his predecessor who hath not beene elected by the Clergie and people of his owne citie He who is approved shall be consecrated on the Lords day by all the comprovinciall Bishops at least by three of them Let Levites be of the age of 25. yeeres before their admission and Presbyters of 30. Let Bishops be vnreproveable according to the precept of the Apostle 1 Tim. 3. Let Bishops not onely haue the testimony of a Good conscience in the sight of God but also the testimony of an vnruproueable conversation amongst men Presbyters Levites whom infirmity of old age permits not to abide in their secret chambers yet let them haue witnesses of their honest conversation and remaining places Youth-hood is prone and bent to evill therefore let them that are young be all brought vp in one conclaue vnder the instruction and government of some well approved Senior But they who shall be found lascivious and incorrigible let them bee thrust into a Monastery to the end that stricter discipline may correct the proud minds of insolent youths 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 words of the Apostle Take heed 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 manners Presbyters shal receiue from their owne Bishops an officiall booke to the end that through ignorance they doe nothing amisse neither in celebration of the Sacraments nor in their Letanies nor in their forme of comming to Councels When Presbyters and Deacons are admitted to their offices they must vow chastitie and binde themselues to their Bishops to lead 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 be vniustly deposed if they bee found innocent by the tryall of the Synode let them be restored to their former dignities before the Altar by the hands of Bishops in this manner If hee bee 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 he be a Sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was given vnto them in their ordination If any of the Clergy be found to haue cōsulted with diviners sorcerers let him be deposed from his dignity put into a Monastery to make cōtinual penance for his sacrilege Church-men who dwell in borders confining to a Nation that is vnder hostility with their owne countrey let them neither receiue from the enemies of the countrey nor direct any secret message vnto the enemies If any Church-man sit in iudgement or be iudge in a sentence of blood let him bee depriued of his dignity in the Church Let Bishoppes haue a care of such as are oppressed to reproove 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 thē not of their rightes but according to the determination of anteriour Councels let them haue the third part of Oblations Tithes Tributes 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 diuerse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newly builded shall appertaine vnto that Bishop in whose diosie it is knowne that spiritual conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and in case he be hindered by infirmitie or by weightie businesse he shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer reward a Prelate promiseth to a man who vndertaketh any 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 shall happen at any time those persons or their children to be indigent who haue rendered any rent to the Church let them render a just deserued retribution to their bene-factors in sustaining them to whose beneuolence they are addoted The Deacons are decerned to be inferiour to Presbyters Let the Leuites be content to be cloathed with their Orarium onely vpon the left shoulder and not vpon their right shoulders and let it neither be beautified with colours nor with gold Platina in the life of Zosinus calleth it Linostima Let Clergie-men haue the vpper-most part of their heads bare and shauen and the lower-part rounded not following the example of the Readers of Gallicia who did shaue onelie a little of the vpper-most part of the haire of their head conforming themselues in so doing to the custome of some Heretikes which dishonour is to bee remoued from the Churches of Spaine No strange women shall cohabite with Church-men only their mother or sister or her daughter or fathers sister may dwell with them amongst which persons the bandes of nature permitteth not to suspect any sinne according to the constitutions of auncient Fathers Some of the Clergie who are not married are intangled with the forbidden lust of strange women let the Bishop separate them sell the women and redact the men infected with their lust for a space vnto penance If a man of the Clergy marrie a wife or a widow or a deuorced woman or an harlot without aduise of his Bishop let the Bishop separate them againe Clergie-men who haue cloathed themselues with armour voluntarilie and haue gone to warre fare let them be deposed from their office and bee thrust into a Monasterie there to remaine all the dayes of their life Church-men who are found spoyling the sepulchers of persons departed let them be deposed and be subject vnto three yeeres penance By the commandement of king Sisenandus Churchmen are exempted from all publike indictions and labours to the end
not distribute the Lords bodie indiscreetly to children and to all persons who happen to be present who if they be entangled with great sinnes they procure vnto themselues rather damnation then any remedie to their soules according to the saying of the Apostle Whosoeuer eateth this Bread and drinketh this Cup unworthily hee shall be guilty of the bodie and blood of the Lord Let a man therefore try himselfe and so let him eate of this Bread and drinke of this Cup. By this let the iudicious Reader marke that even in the dayes of Carolus Magnus priuate masses had no place but they who were duly prepared did communicate with the Priest 20. Presbyters shall not suffer the holy Chrisme to be touched by every man 21. Presbyters shall not resort to Tavernes to eate or drinke 22. Bishops and Presbyters shall prescribe to sinners who haue confessed their sinnes penance discreetly according to the waightinesse of their fault 23. Chanons who dwell in Cities let them eate in one Cloyster and sleepe vnder one roofe to the end they may bee ready to celebrate their Canonicall houres From the 24. Canon vnto the 32. are contained constitutions concerning Monkes and Nunnes which I ouer-passe with silence fearing to be prolix Canon 32. All men should studie to peace and concord but especially Christians forsaking hatred discord and envie 33. Lords and Iudges should be obedient to the wholsome admonitions of their Bishops and Bishops on the other part should reverently regard them to the end they may be mutually supported every one with the consolations one of another 34. Lords and Iudges are to bee admonished that they admit not vile and naughty persons to beare witnesse in their iudicatories because there are many who for a contemptible price are ready to make shipwracke of a good conscience 35. Let no man for his decreet receiue a reward For divine Scripture in many places forbiddeth this as a thing that blindeth the eyes of the blind 36. Let euery man be carefull to support indigent persons of his owne family and kindred for it is an impious and abominable thing in the sight of God that men abounding in riches should neglect their owne 37. Christians when they make supplications to God let them in humble manner bow downe their knees following the example of the Martyr Steven and of the Apostle Paul Except vpon the Lords day and other solemne dayes on the which the vniversall Church keepeth a memoriall of the Lords resurrection and at such times they are accustomed to stand and pray 38. Faithfull people must be admonished not to enter into the Church with tumult and noyse and in time of prayer and celebration of the masse not to be occupied in vaine confabulations and idle speeches but even to abstain from wicked cogitations 39. Let not the Consistories and Iudgement-seates of secular Iudges be in the Church or portches thereof in any time to come because the house of God should bee an house of Prayer as our Lord Iesus Christ saith 40. Let it be forbidden that Merchandize be vsed vpon the Lords day or Iustice-Courts because all men should abstaine from servile labours to the end this day may be spent in praising and thanking God from morning till evening 41. Incestuous persons parracides and murtherers are found who will not hearken to the wholsome admonitions of Church-men but persevere in their vitious conversation who must be reduced to order by the discipline of the secular power 42. Let the people be admonished to abstaine from Magicall Arts which can bring no support and helpe to the infirmities of men and beasts but they are the deceitfull snares of the Divell whereby he deceiveth man-kinde 43. A frequent custome of swearing is forbidden wherein men vpon euery light occasion willing to purchase credit to that which they speake they take God to be witnesse of the verity of their speeches 44. Many free subiects by the oppression of their Masters are redacted to extreame pouerty whose causes if our element Soveraigne please to examine hee shall finde that they are vniustly redacted to extreame indigence 45. A false measure and a false ballance is an abomination vnto the Lord as Salomon recordeth The 46. Canon containeth a regrate that tythes were not duly payed to the Church notwithstanding that the Church had giuen in their complaint to the civil Magistrate whereby it came to passe that not only lights in the Church and stipends to the Clergie began to inlacke but also the very parish Churches became ruinous 47. When generall Fastings are appointed for any impendent calamity let man neglect the fellowship of the humble Church for desire to feed his belly with delicate foode 48. Drunkennes and surfeiting are forbidden as offensiue both to soule and bodie and the ground of many other sinnes 49. Lords and Masters are to be admonished not to deale cruelly and vnmercifully with their subiects yea and not to seeke that which is due vnto themselues with excessiue rigour 50. Let Laicke people communicate at least thrise in a yeere vnlesse they be hindred by some grivous sinnes committed by them 51. In the last Canon mention is made that they diligently examined the cause of them who complained to the Emperour that they were dis-inherited by thâ— donation of lands which their Fathers and friends had bestowed vpon the Church and in their bounds they found no man who did complaine Alwaies in that matter if any thing was done amisse they humbly submitted themselues to be corrected by their Soveraigne Lord and King THe Councell of Chalons was the fourth Councell convened in the yeere of our Lord 813. by the commandement of Charles the Great for the reformation of the Ecclesiasticall Estate Many of the Canons of this Councell are coincident with the Canons of the former therefore I shall be the shorter in the commemoration thereof 1. That Bishops acquaint themselues diligently with reading the bookes of holy Scripture and the Bookes of ancient Fathers together with the Pastorall bookes of Gregorius 2. Let Bishops practice in their workes the knowledge which they haue attained vnto by by reading 3. Let them also constitute Schooles wherein learning may be increased and men brought vp in them that may be like to the salt of the earth to season the corrupt manners of the people and to stop the mouthes of Heretiques according as it is said to the commendation of the Church A thousand Targes are hung vp in it even all the Armour of the strong Cant. chap. 4 vers 4. â— 4. Let Church-men shew humility in word deed countenance and habite 5. Let Priests bee vnreproueable adorned with good manners and not given to filthy lucre 6. The blame of filthy lucre wherewith many Church-men were charged for this that they allured secular men to renounce the world and to bring their goods to the Church they endeuour with multiplyed number of words to remoue 7. Bishops and Abbots who with deceitfull speeches haue circumvened
Councell of Basil with his Apostolike letters But after the death of the Emperour who died in the sixt yeere of the Councell Eugenius tooke vpon him greater boldnesse and first held a contrarie Councell at Ferraria and afterward at Florence pretending that he behoued to meet with the Greekes for vniting of them to the West Church who because they would no wayes passe the Alpes he was compelled for their commoditie to keepe a Councell in some neerer place The Councell of Basil although weakned by the Emperours death proceeded not the lesse to the deposition of Eugenius and elected Amedeus Duke of Sauoy to be Pope whom they called Foelix the fift To this Councell were the Bohemians and Morauians invited who after they had receiued sufficient suretie and pledges for their safe passage returning againe sent Ambassadours to the Councell by whose earnest trauels it was obtained that the Bohemians and Morauians should haue the communion celebrat vnto them vnder both kinds The Historie of this Councell was written by Aeneas Syluius who was present at the same and liked well of the proceedings and determinations thereof as may appeare by his owne writings and namely by a certaine Epistle of his written to the Rector of the vniuersitie of Colen wherein he reioyceth for a certaine treatise of the said rectors which came into his hands reprouing the rudenesse and rashnesse of such as deny the Bishop of Rome and his consistory to be subiect to the Generall Councell and that the supreme tribunall seat of iudgement standeth in the Church and not in one Bishop Notwithstanding the same Syluius who by his learned writings advanced the decrees of the Councell of Basil yet afterward being promoted to that papall dignitie himselfe turned his coat and returned againe to the old filthy pride of the Chaire of Rome which magnifieth it selfe not onely aboue the Church but also maketh it selfe companion to God himselfe IN the yeere of our Lord 1439. while as the Councell of Basil was yet sitting vndissolued Eugenius the fourth perceiuing that matters went against him in Basil he held a contrarie Councell at Florence where he brought to passe that the Emperour and Patriarch of Constantinople with the rest of the Grecians there present were perswaded to receiue the sentence of the Church of Rome concerning the proceeding of the holy Ghost also to receiue the communion in vnleauened bread to admit Purgatorie and to yeeld themselues to the authoritie of the Romish Bishop wherevnto notwithstanding the other Churches of Grecia would in no wise assent at their comming home in so much that with a publict execration they did condemne afterward all those Legats which had consented to those Articles that none of them should be buried in Christian buriall It is to be noted in this Councell that the Grecians who agreed to other opinions of the Roman Church yet could neuer be induced to beleeue their doctrine of transubstantiation Notwithstanding they were content to set forth vnto the people a Bull of agreement which they called Bulla Consensus and the difference of opinions in that point of doccrine was not thought a sufficient impediment to stay the promulgation of this agreement Howbeit afterward as it were forgetting what they had done themselues in the Coūcels of Florence their Bulla Consensus they cry out that there is no agreement vnitie amongst the Protestants because there is some difference of opinions about the Sacrament among them In the time of this Councell Iosephus Patriarch of Constantinople died Eugenius required that presently before the dissolution of the Councell another should be chosen but to this the Grecians would not agree affirming that it was not lawfull to choose a Patriarch of Cōstantinople but onely in their owne Church there The Emperour Paleologus after his returning liued not long And finallie this agreement was counted of the Grecians infortunat and an euill presage immediatly before the vtter ruine of the Orientall Empire and the destruction of the towne of Constantinople For within 14. yeeres after this agreement at Florence the famous citie of Constantinople was taken by Mahomet Emperour of Turkes the Emperour Constantine the Brother of Paleologus was slaine and the Empire of the East was cut off CENTVRIE XVI THis Councell of Trent begun in the yeere of our Lord 1546. the fourth of Ianuary in the Popedome of Paulus the third In the first session thereof an oration was made by the Popes Legat declaring the causes of the calamitie of the Church In the second Session the Articles of faith were read and confirmed and that was kept the fourth of Februarie The third Session was kept the eight of April wherein it was decreed that the old Latine translation of the Bible should onely be vsed and accounted authentike in Churches and Schooles and that the rule in expounding of the Scriptures should bee this to expound them as the Church and the ancient fathers haue expounded them before As also the number of the bookes accounted holy and Canonicke Scriptures were rehersed the fourth Session was kept the 17. day of Iune where it was decreed that all men should beleeue that originall sinne was vtterly taken away in Baptisme in such sort that the concupiscence which remaineth in our nature after Baptisme is not to be accounted a sinne vntill wee giue the consent of our minde thereto And because the Law of God plainely condemneth it and the Apostle Paul in plaine words sayeth I had not knowne concupiscence to haue beene a sinne except the Law had sayd thou shalt not covet lest they should seeme to Proclame to the world their manifest contradiction to the Scriptures they lenifie their decree againe with this distinction that the Apostle calleth it a sin not because it is a sin properlie and indeede but because it commeth of sin tendeth also thereto Howbeit with those fathers licence the Apostle Paul declareth his owne sense and meaning that hee calleth concupiscence sinne because it is a transgression of the Law so that he accounteth it a sinne properly and indeed Also in this Session they decerne that the mother of our Lord was not conceived in originall sinne In the fift Session was decerned that even after the fall of Adam and in the nature of man before his regeneration there remaineth a free-will to doe good which being wakened by God and stirred vp is a fellow-bearer with his grace In the sixt Session was concluded that man is iustified partly by faith in Christ and partly by workes and that our iustification stands not in a free forgiuenesse of sinnes and a free imputation of the righteousnesse of Christ to all them who beleeue in him The seventh Session was kept the third of March an 1547. wherein was decerned that all men should beleeue that the Sacraments of the Church were seven in number to wit Baptisme Confirmation the
Hist. Mag. cent 3. Mammea the Emperors mother is instructed by Origen in the faith Note Turinus killed with smoke Seuerus his death Bucole Index chron Euseb. lib. 6. cap. 28. Eucole Index chron The 6. persecution Ann. Christi 237. Euseb. lib. 6. cap. â—8 Origen wrote a booke de martyrie Euseb. lib. 6. cap. 28. 1 The malice of Satan against true Pastors 2 Notâ— Origen got not the honor of martyrdome Note difference betwixt holy scripture and other bookes The death of Maximinus and his sonne Func chron Chron. â—unt Chron. Funt â—â—cole Euseb. lib. 6 cap. 34. Philippus his death Chron Funâ— The 7 persecution Ann. Ch. 250. Alexander and Babylas both died in prison Origen at Ierusalem closeth the booke and weepeth Hist. Mag. cent 3. cap. 10. The teeth of the holy martyr Apollonia Chemnisius dereli quiis Note The Martyrdome of Nemesion Euseb. lib. 6. cap. 41. The veritie hath no neede to be vnderpropped with lies Note Nicâ—phorus lib. 5. cap. 27. Note Euseb lib. 6. cap. 42. Married Bishops Euseb lib. 6. cap. 40. 1 Tim. 4.3 Note The rigour of Novatus Euseb. lib. 6. cap. 43. Gal 6.1 Bucole Index Chron. chron Funct Cypry ad Demetrianum Euseb. lib. 7. cap. 1. The 8. Persecution Euseb. lib. 7. cap. 10. Anno Chr. 259. The martyrdome of Laurence Euseb. lib. 7. cap. 11. Euseb. lib. 7. cap. 12. The martyrdome of Cyprian Naz. in Ieudem Cypriani Theosecnus B. of Caesarea encourageth Marinus Euseb. lib. 7. cap. 15. Euseb. lib. 7. cap. 16. The miserable captivity of Valerian Euseb. lib. 7. cap. 13. Bucol Index chron Note Euseb. lib. 7. cap. 13. Christians full of pitty Euseb. lib. 7. cap. 21.22 The history of Eusebius concerning the tvvo brasen images in Caesarea Philippi Euseb. lib. 7. cap. 18. Euseb. lib. 7. cap. 13. Note Similitude Eusib. lib. 7. cap. 20. Euseb. lib. 7. cap. 30. The 9. Persecution Anno Chr. 278. Note Euseb. lib. 7. cap. 30. Funct chron Aurelian vvith ciuill authority assisteth the Church against Samosatenus Euseb. lib. 8. cap. 3. Note Funct chron Euseb. Func chron His death Func chron Bucol Euseb. lib. 7. cap. 30. Func chron Bucol Index chron Func chron Psal. 129.4 Temples were built by Christians after the death of Valerian Euseb. lib. 3. cap. 1. The 10. Persecution Anno Ch. 308. Euseb. lib. 8. cap. 3. The great cruelty vsed in this 10. persecution Iohn a noble man borne rent in peeces the Emperors Proclamation Euseb. lib. 8. cap. 5. Euseb. lib. 8. cap. 4. Note The martyrdome of Pâ—ter Doâ—orbeus and Gorgonius Euseb. lib. 8. cap. 6. Euseb. lib. 8. cap. 6. Euseb. lib. 8. cap. 6. Horrible crueltie against Christian womâ—n Euseb. lib. 8. cap. 9. Euseb ibid. A towne in Phrygiaset on fire and all the inhabitants burnt with fire Euseb. lib. 8. cap. 11. Euseb. lib. 8. cap. 13. Mauritius with a whole legion of Christian souldiers martyred Hist. Mag. cent 4. Euseb. lib. 8. cap. 12. Pro. 12. vers 10 Euseb. lib. 8. cap. 13. Diocletian and Maximian giue ouer their imperiall function Bucol Note Hist. Magd. Constantius tried his Captaines whether they were Christians or not Euseb. lib. 2. de vita Constantius lib. 1. A comparison betwixt Maximinus and Pharaoh Euseb. lib. 9. cap. 7. Euseb. lib. 9. cap. 6. Quirinus his death Edicts against Christians ingraued in Brasse Mat. 24 22 24. A sudden change of the prosperitie of Pagans into aduersitie Euseb. lib. 9. cap. 8. Eusâ—b lib. 9. cap. 9. Maximinus was ouercome in battel by Licinius Euseb. lib 9. cap. 10. Euseb. lib 8. cap. 14. Sophronia chused rather to kill her selfe then to be abused by Maxentâ—us Euseb. lib. 8. cap. 15. Constantine seeth the similitude of a bright crosse in heauen Euseb lib. 1 de vita Constantini Maxentius ouercome in battell by Constantine is drowned The death of Dioclesian Euseb. lib. 10. cap. 8. Euseb. lib. 2. de vita Constantini Three cruell edicts of Licinius against Christians Fortie martyrs tormented first with cold and next with heats Soâ—om l. 9.6.2 Basil. Magn. in 40. Martyrs The martyrdom of Barlan Psal. 145. The death of Licinius Similitude Esa. 27.1 Similitude Euseb. de vita Const. lib. Sozon lib. 2. cap. 14. Idem lib. 2. cap. 8 9.10 13. Sozom. lib. 2. cap. 15. Ruffin l. 1. c 9. Theod. l. 1 c. 22. Sozom. l. 2. c. 24 Ruff. l. 1. c. 10. Socrat. l. 1. c. 20 Theod l. 1. 23. Sozom. l 2. c. 6. Euseb. de vita Constant. lib. 4. Theod. l. 5. c. 20. Socrat. l. 1. c. 1. Idem l. 3. c. 11. l. 3. c. 18. Ruff. l. 2. c. 3â— Socrat. l. 1. c. 18 Sozâ—m l. 1. c. 8. Gen 18. Sozom. lib. 2. cap. 4. Sozom. lib. 2. cap. 2. Socrat. l. 1. c. 18 Socrat. l 5. c. 8 Socrat. l 1. c. 6 Func chron Iohn 3. Euseb. de vira Const. lib. 4 Ruff. l. 1. c. 18 Socrat. l. 2. c. 46 Idem l. 2. c. 5 Soc. l. 2. c. 32 Ruff. l. 1. c. 11 Theod. l. 2. c. 3 Theod. l. 2. c. 3 Theod. ibid. Theod. l. 2. c. 13 Theod. ibid. Pro. 10.9 Socrat. l. 2. c. 27. Socrat. l 2. c. 32. Socrat. lâ—b 2. cap. 33. Theod. lib. 2. cap. 32. Socrat. lib. 3. cap. 21. Socrat. lib. 3. cap. 1. Socrat. ibid. Socrat. ibid. Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. Note Theod. lib. 3. cap. 8. Socrat. lib. 13. 14. Sozom. lib. 5. cap. 15. Math. 5. Theod. lib. 3. cap. 16. Sozom. lib 5. cap. 17. Titus 1. verse 15. 1 Cor. 10. verse 25. Theodor. lib. 3. cap. 15. Ruffin lib. 2. cap. 28. Theod. lib. 3. cap. 6. Theod. lib. 3. cap. 7. Note Theodoret. ibid. Socrat. lib. 3. cap. 2. Socrat. lib. 3. cap. 15. Rufsin lib. 1. cap. 33. Sozom. lib. 5. cap. 4. Theodor. lib. 3. cap. 9. 10. Socrat lib. 3. cap. 18. 19. Theodoret. ibid. Ruffin lib. â— cap. 37.38.39 Socrat. l. 3. c. 20. Theod. lib. 3. cap. 20. Sozom. lâ—b 5. cap. 12. Socrat. l. 3. c. 21. Sozom. lib. 6. cap. 1.2 The death of Iulianus Râ—fin lib. 2. cap. 1. Socrat. lib. 3. cap. 21.22 Theod lib. 4. cap. 2.3 Theod. lib. 4. cap. 4. Sazom lib. 6. cap. 6. Socrat. lib. 4. cap. 31. Ruffin lib. 2. cap. 2. Theod. lib. â— cap. 16. Sozom. lib. 6. cap. 6. Socrat lib 4. cap. 1. Socrat lib. 4. cap. 5. Theodor. lib. 4. cap. 13. Theod. ibid. Socrat lib. 4. cap. 6. Ruffin lib. 2. cap. 5. Theod. lib. 4. cap. 17. Sozâ—m lib. 6. cap. 18. Socrat. lib. 4. cap. 16. Theod. lib. 4. cap. 24. Sozom. l. 6. c. 14 Theod. l. 4. c. 34 Ruff. l. 2. c. 13. Valens his death Sozom. lib. 7. cap. 40. Theod. l. 4. c. 12 Socrat. l. 4 c.31 Sozom. lib. 5. cap. 36. Valentinians death Ruff. l. 2. c. 13 Socrat. l. 5. c. 2 Sozom. l. 3. c. 17 The death of Gratian. Theod. l. 5.13 Sozom. l. 7. c. 13. Aug lib. Confes. 9 cap. 7. Ruff. l. 2. c. 16 Theod. l. 5.