great Citie of refuge to Heretiques was to addresse themselues to the B. of Rome and to leane vnder his shadow But Damasus who was bishop of Rome at this time would not admit these Heretiques to his presence Neither would Ambrose B. of Millane to whom they ad dressed next in any wise accept of them when al other meanes failed them last of al with buddes and bribes they sollicited the Emp. cubiculers were sent backe againe to enjoy their owne places Neuerthelesse GOD suffered not Priscillianus to escape punishmeÌ„t for he was conuict of sorcery was punished to the death after the death of Valentinian the seconde whether by Maximus an usurper of the Emperiall Soueranitie or by Theodosius I am not certaine Lucifer was bishop of Calaris in Sardinia He was present at the Councill of Millan and was banished by Constantius because hee would not consent to the deposition of Athanasius Hee was reduced from banishment by the Em. Iulian. He visited Antiochia a towne miferably distracted with Schismes and by ordaining Paulinus B. of Antiochia hee rather augmented then paired the scisme he perceiued that this his fact was disproued by Euseb. b. of Vercellis many others therefore he his followers did not coÌ„municate with such as disproued the ordination of Paulinus This seemes rather to be rekoned in the catalogue of schismes then of heresies Theod. disprouing Lucifer saith that he made faith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a weapon of contentions but not a weapon of heresie These who supposed that after the Natiuitie of the LORD the Virgine Marie companied with her husband Ioseph and did beare childreÌ„ to him were called Antidicomarianitae In this opinion was Helvidius a man more curious then wise The opinion of the Fathers of the Church not repugnant to Scripture was this That like as no man did lie in the sepulchre wherein Christ was buried before him Euen so in the wombe wherein hee was conceiued no man was coÌ„ceiued after him so the Fathers tooke the wordes of the Apostolicke symbole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as iâ—… it had bene said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is born of Mary a perpetual Virgine In holy scriptures by the brethren of our LORD is meaned the kinsmen of the LORD according to the flesh to which exposition the consent of Ancient Neotericke writers for the most part aggreeth Augustine cites out of Philaster a sort of Heretiques called Metangismonitae whose heresie sounded to this That the SONNE is in the FATHER according to the similitude of a little vessell comprehended within the compasse of a greater vessell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke Language signifieth a vessell and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the entering of one vessel within another which in our language caÌ„not be expressed by one word as it is in the Greeke From Seleucus and Hermias this heresie had the name where they dwelt or in what Emperours dayes this Heresie was propagated August maketh no mention their opinions were most abominable namely that the Masse whereof GOD created the elements was coeternall with him and that the Angels not GOD created the soules of men that CHRIST in his ascension vnclothed himselfe of the flesh of man and left it in the globe of the Sunne They receiued not baptisme by water They denied the resurrection of the dead supposing that by new generations one succeeding to another that is performed which in Scripture is written concerning the resurrection The rest of the Heresies of this age were all obscure and had few followers such as Proclianitae who denied that CHRIST was come in the flesh Patriciani who affirmed that the bodie of man was formed by the Deuil not by GOD Ascitae who carried about with them newe vessels to represent that they were vessels filled with the new wine of the Gospell Patalorynchitae foolish men who counted it religion to stop their breath with their fingers and to vtter no intelligible speach Aquarii who in stead of wine receiued water in the holy Sacrament The beginning of this errour seemes to haue beene in the dayes of Cyprian Coluthiani denied that any euill either of sinne or punishment came of GOD. Floriani who by the contrarie affirmed that GOD created creatures in an euill estate The 8. Heresies which Philaster commemorates without any name either taken from the Author or from the heresie it selfe Augustine scarcely will reacken them into the roll of Heresies CHAP. IIII. Of Councils COUNCILS may bee diuided in Generall Nationall or Prouinciall and particulare Councils Generall were called Oecomenik Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke language signifies the World because from all quarters of the World whereinto CHRIST was preached commissioners were sent to these Councils and they were gathered by the authoritie of the Emperour Nationall or provinciall Councils were such as were gathered by the authoritie of the Emperour in one nation with asfistance of other neere approaching nations for suppressing of Heresies desyding of questions pacifying of schismes and appointing Canons and constitutions for decent order to be keeped in the Church The third sort of Councils were particular Councils by Bullinger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as the Councils of Gangra Neocaesaria many others gathered vsuallie by Patriarchs and Bishops in a corner of a countrie but for the like causes as nationall Councils were assembled Let no man expect a recital of particular Councils 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 diuerse prouinces about the yeere of our Lord 308. as is supposed The principal 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 receiued into the bosome of the Church againe when they were found penitent There were many rankes of persons who had defiled themselues with Heathnicke Idolatrie such as Libellatici Thurificati Sacrificati Proditores The Council of Anâ—…yra tooke order chiefely with those who were called Thurificati and Sacrificati that is with them who either had casten vp incense vpon Idolatrous Altars or els had eaten of meates sacrificed to Idoles to whom it was injoyned to testifie the r repentance a long time before they were receiued to the communion of GODS people some one yeere some two yeeres others three or foure yeeres some fiue or sixe yeeres and aboue according to the heauinesse of their transgression In this Councill it was ordained that Deacons who in time of their ordination did protest that they had not the gift of continencie but were disposed to marry if they married they shoulde remaine in their Ministrie but they who in time
that precious treasure if so be in the keeping of it there be so great deuotion as the Romane Church now talks of Thirdly what is the cause that the Romane Church brags so much of antiquity when as the worshipping of the crosse one of the maine points of their Religion was vnknowne to the first 300. yeeres of our LORD now in the 4 Cent. the crosse is found but not worshipped yea and the adoration of it is detested abhorred as an error of Pagans To Macarius succeeded Maximus who had be ne his fellow-labourer as of old Alexander was to Narcissus Macarius gouerned the Church of Hierusalem in the peaceable dayes of Constantine but Maximus gouerned that same Church himselfe alone in the dayes of Constantius Hee was present at the Councill of Tyrus but Paphnutius a Bishop and confâ—…ssor in Thebaida pitied the simplicitie of Maximus whom the Arrians with deceitfull speeches had almost circumueened and he stepped to him and suffered him not to sit in the assembly of vngodly people wherâ—…upon followed a bande of indissoluble conjunction not onely with Paphnutius but also with Athanasius who was charged with many false accusations in that wicked Councill of Tyrus This warning made him circumspect and wise in time to come so that hee was noâ—… present at the Arriane Councill of Antiochia gathered vnder pretence of dedication of the Temple which Constantine began to build but his sonne Constantius perfected the building of it To Maximus succeeded Cyrillus a man greatly hated by the Arrians in so much that Acacius bishop of Casarea Palestine deposed him no doubt by some power granted to him by the Emp. Constantius with aduise of Arrian Bishops Notwithstanding Silvanus Bishop of Tarsus receiued him and hee taught in that Congâ—…egation with great liking and contentment of the people The strife of Acacius against him in the Councill of Seleucia I remit vnto the owne place In time of famine hee had a great regard to poore indigent people and sold the pretious vessel and garments of the Church for their support This was a ground of his accusation aftâ—…rward because a costly garment bestowed by the Emp. Constantine to the Church of Hierusalem Cyrillus sold it to a merchant in time of famine and againe the merchant sâ—…ld it vnto a lasciuious woman and such friuolous thiâ—…ges wâ—…re aggreaged by the Arrians who hated the men of GOD. Of other Pastors and Doctors in Asia Africa and Europe BESIDES the Patriarchs of principall places GOD raised vp in this CENTURIâ—… a great number of learned Preachers who were like vnto the Ibides of Aegypt a remedie prepared by GOD against the multiplied number of venemous and flying Serpents Euen so learned Fathers of whom I am to speake were instrumentes of GOD to vndoe the Heresies which abounded in this age aboue al other ages Did not Nazianzenus vndoe the Heresie of Apollinaris Basilius the Heresie of Eunomius Hilarius like vnto a sâ—…conde Deucalion saw the ouer-flowing speate of Arrianisme abated in FRANCE Ambrosius Epiphanius and Ierom set their hearts against all Heresies either in their time or preceâ—…ding their dayes It were an infinite labour to write of them all who in this age like vnto glistering starres with the shining light of celesticall doctrine illuminated the darknesse of the blind worlde but the names of some principall Teachers GOD willing I shall remember Eusebius Pamphili Bishop of Caesarea in Palestina liued vnder the Emp. Constantine with whom he was familiarly acquainted He was desired to supply the place of Eustatius bishop of Antiochia whose deposition the Arrians without all forme of order had procured most vnrighteously but he would not consent to accept that charge so that the chair of Antiochia vaked without a Bishop eâ—…ght yeeres Some expecting the restitution of Eustatius others feeding themselues vpon vaine hopes that Eusebius woulde accept that place The Emp. Constantine commended his modestie and counted him worthie to be bishop of the whole world Neuerthelesse hee was not altogether free of the Heresie of Arrius before the Nicene Councill and hee was remisse and slacke in the cause of Athanasius He was so familiarlie acquainted with Pamphilus who suffered martyrdome in Caesarea that hee clothed himselfe with his name and called himselfe Eusebius Pamphili Hee died about the time that Athanasius first returned from banishment by the meanes of Constantine the younâ—…er about the yeere of our LORD 342. Nazianzenus liued in the dayes of Constantius Iulian and Theodosius He was borne in a little towne of Cappadocia called Nazianzum from which he receiued his name Hee was trained vp in learning in Alexandria in Athens his familiarity with Basilius Magnus began in Athens and it was increased in the wildernesse hee preached in Sasima but because it was a place vnmeete for studies hee returned to Nazianzum and was a helper to his aged father After his fathers death he went to Constantinople where he founde the towne in a moste desolate condition in regard the Arrian Macedonian Heresies had so mightily preuailed that all the principall Churches wâ—…re occupied by them Nazianzenus only had liberty to preach in a little Church called Anastatia because the trueth of GOD which seemed to haue bene buried now by the preaching of Nazianzenus was reuiued againe In the second generall Councill gathered by Theodosius because some Bishops of Macedonia and Aegypt murmured against his admission he counterfeited the fact of Ionas and was content to bee cast out of his place to procure peace and concord amongst his brethren He benefited the CHURCH of CHRIST in the dayes of Iulian by writing bookes of Christian Poesie whereby the Christian Youth shoulde haue no harme by the interdiction of Iulian prohibiting the children of Christians to bee brought vp in the schooles of learning Hee detected the Heresie of Apollinaris and the abominations of Heathen idolatrie whereunto Iulian had sold himselfe more clearely then any other man had done A man worthie for excellencie of giftes to bee caâ—…led THEOLOGUS Basilius Magnus Bishop of Caesarea in Cappadocia was so united in heart and mind with Nazianzenus that the pen of Socrates will net separate the treatises of their liues His father Basilius his mother Eumele his nuise that fostered him named Macrina all were Christians His father was martyred vnder the persecuting Emp. Maximus Hee left behind him fiue sonnes three of them were Bishops namely Basilius bishop of Caesarea Peter bish of Sebasta and Gregorius B. of Nyssa Hee was instructed in all kind of learning in Caesarea in Constantinople in Athens vnder Himerius and Proaeresius in Antiochia vnder Libanius At his second returning to Athens hee acquainted himselfe with Nazianzenus They spent too much time in searching out the deepenesse of humane learning and it repented Basilius that he had spent so much time in searching out thinges that are not necessary to eternall life Hee was
out let complaint be made to the bishop to the Metropolitane or to the king of the countrey Founders of Churches during their life-time haue power to appoint men who shall attend vpon the fabricke of the Church or Monasterie which is builded that it decay not If any Church-man bestowe any part of Church-rent vnder the colour of prestation let the cause bee clearely contained in an euidence or else it shall be voyde Let the goods of the defunct administrator of the Church affaires be equally diuided betwixt his heires and the Church If a bishop build a Monasterie let him not bestow abcue the fiftie part of the rent of his prelacie in the charges of building and incase he build a paroche Church for honour of his buriall place let him not bestowe aboue the hundreth part of his rent for charges of building To the bishop belongeth the third part of rent of euery paroch Church in his diosie and whether he leaue that thirde part to the Church it selfe out of which it is vp-lifted or to anie other Church his gift shall stand firme without reuocation Let no man vnder pretence of propinquitie and because hee is heire intromet with the goods of the defunct bishop without the fore-knowledge and consent of the Metropolitane and incase the Metropolitane depart this life let no intromission with his goods bee made without the fore-knowledge of his successor lest by fraude and deceit the Church be damnified If any man ministring in a Church-office alienate a part of Church rentes the supputation of time shall begin to bee reckoned from the houre of his death not from the time wherein the charter was subscribed and so after his death let the prescription run on The ninth Canon measureth the commoditie which a bishop shall receiue who hath taken paines to burie another bishop Children procreated by bishops presbyters deacons c. shall not only be depriued of the heritage sometime belonging to their parents but also they shall be mancipated to perpetuall seruice of those Churches whereinto their fathers serued Let the Reader marke that there is greater businesse in Councels to procure obedience to one antichristian precept cōcerning prohibition of marriage than to all the ten Commandementes of Gods holy law Let not a seruant be accepted to serue in the Ministerie of the Church before he be first set at libertie When seruants are set at libertie let the supputation of time beginne at the death of him who set them at libertie and not at the time when the charter was made Seruants set at libertie shall neither marrie a woman of the Romane nor of the Gothes blood and they shall be subject to the Church that set them at libertie and if necessitie compell them to sell landes let the land bee first offered for a competent price to one who ministreth in that Church from which their libertie did arise I◅wes who are baptized shall in time of solemne feastes attende vpon the bishop of the parts where their dwelling is to the ende that he may beare testimonie of the integritie of their faith If this commandement be transgressed the bishop shall ordaine the Iewe either to bee scourged or to be subject to such ◅bstinence as he thinketh most fit In ende thankes beeing rendered to God for their meeting and for the vnitie of their judgementes and supplications beeing made to God for the weale of the King Recesuvindus in soule and bodie the Councell was dissolued IN the eight yeere of the reigne of Recesuvindus king of Gothes assembled in Toledo 21. bishops They decerned concerning the Feastes of the Natiuitie of our Lord and of the Lordes mother at what times they should bee kept Punishmentes are appointed for men of the Clergie and Monkes who are not found loyall and duetifull to the King and the countrey That men vnmeete for spirituall offices should not bee intruded into the Church neither for propinquitie of blood nor for hope of lucre and gaine That widowes professing a religious order shall receiue an habite conuenient for that order And that women who depart again from their professed order shall be punished That parents shall not render their children to religious orders before they bee eighteene yeeres of age Finally Protamius bisshop of Bracara beeing conuict of adulterie was remoued from his office and Fructuosus was placed in his rowme IN the 7. yeere of the reigne of Bamba King of Gothes 19. bishops and 7. Abbots were assembled in Toledo by the Kinges commandement Quiricus bishop of Toledo beeing President In the beginning after a protestation of a decent order to be kept in their Assembly that no tumult nor contentious disputation nor indecent laughter should disturbe the comely modestie of their assembly They set downe a prolixe conf◅ssion of Faith and Canons belonging to Ecclesiasticall discipline in the forme following 1. That bishops should be well acquainted with Scriptures and apt to teach 2. That Metropolitane bishops should ◅rie how the Pastors of their diosie increase in knowledge 3. That the forme of singing vsed in the Metropolitane Church shall be like wise vsed in other inferiour Churches 4. That persons who haue discorded shall not stand at the Altar vntill the time they bee reconciled againe 5. That Church-men shall not judge in actions of blood 6. That bishops shoulde not giue sentence before a sufficient triall of the cause 7. Bishops who commit adulterie or murther shall be deposed and excommunicated beside the punishment to bee inflicted by the secular Iudge 8. No rewarde shall bee taken for ministration of the Sacramentes 9. Bishops before their ordination shall giue their oath that they haue not acquired that dignitie by rewards either giuen or to be giuen 10. He who is to be preferred to any Ecclesiasticall office let him first sweare that he shall continue constantly in the true Catholicke faith and that he shall be obedient to Eccl siasticall Canons 11. Let no man refuse to receiue the Sacrament of the Supper when it is offered by him who hath a l◅wfull calling to ministrate it 12. Absolution should bee pronounced when perill of death impendeth albeit complete satisfaction be not made 13. The holy Sacrifice shall not bee ministred by persons possessed with deuils or transported with passions of madnesse 14. He who ministreth at the Altar shall haue others concurring with him to the end that if he be suddenly oppressed with any infirmitie the other as◅stant brother maye supply his place 15. Councels are ordained yeerely to be kept IF order of time be not precisely kept in commemoration of the Councels of Bracara and Toledo let no man ma◅uell some regard must be had to the memorie of the Reader and it is not meete that the Councels of Toledo being many in number and so frequently conueened one following vpon the necke of another except the 11. Councell conu◅ened 12. yeeres after the 10. should
argumentes whereby the seconde Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a Treatise concerning worshipping of Images Concerning the argument taken from the authotitie of Epiphanius who in his booke called Panarium reckoneth not the worshippers of images in the roll of Heretiques it is answered by the Councell of FRANKFORD that incase Epiphanius had counted the haters of the worshippers of images Heretiques hee had likewise inferted their names in the catalogue of Heretiques but seeing hee hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them that it maketh for them More-ouer in the Councell of FRANKFORD the Epistle of Epiphanius written to Ihonne bishop of Hierusalem was read wherein hee disalloweth the verie inbringing of images into Churches and this Epistle was translated out of Grieke into the Latine language by Ierom. The Epistle is worthie to bee read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. TREATISES Belonging to the VIII CENTVRIE A TREATISE Of Transsubstantiation SATHAN is a vigilant enemie setting himselfe in most opposite manner against euerie thing that is a comfort and refreshment vnto the sheepe-folde of God Now the principall comforts of the sheepe of God are the pastures wherein they feede and the waters wherewith they are refreshed Doubtlesse these two comforts are the preaching of the word and the ministration of the Lordes holy Sacraments If Sathan by any meanes can hinder the true preaching of the worde and the right ministration of the Sacramēts then his malice against Gods people is descried as the malice of the Philistimes of olde against Isaac and his cattell was manifested when they stopped with earth the foūtaines of water which Abraham had digged whereof the cattell of Isaac were accustomed to drink It cannot bee sufficiently expressed in words what malice Sathan hath born against the true preaching of the word of God the right ministration of the Sacraments The sixt persecution of Ethnick Emperoures was so directly set against the Preachers of Gods worde as the worlde might easily discerne that the intention of Maximinus was to vndoe the sheepe-folde of God for lacke of pastures and of refreshing waters For this cause let not our cogitations be rauished with admiration when we heare or reade that manie questions haue beene mooued concerning the holie Sacrament of the Lords Supper If there were not plenty of spirituall consolation to bee receiued by the right participation of this holy Sacrament Sathan had neuer busied himselfe so earnestly against it as if the throate of his kingdome were cut if this Sacrament be rightly ministred by the Preachers rightlie receiued by the people Let the Christian Reader remember that of olde vnder the tenne persecuting Emperoures the receiuing of the holy Sacrament of the Lordes Supper was called the banquet of Thyestes This proceeded from none other ground but from the malice of the Deuill hating the Lords holy banquet Secondly the Manichean heretiques so peruerted the Lords holy Sacrament that Augustine to whom their secret mysteries were not vnknowne was compelled to call their Communion Execramentum and not Sacramentum that is an execrable thing and not a Sacrament Thirdly the Donatists in ministring the Lords Sacraments were in an opinion That the Sacrament was onely effectuall when it was ministred by one of their owne number But seeing the malice of Sathan is an infinite thing and hath not a period wherein it endeth For defacing of the right vse of the holy Sacrament Sathan filled the heart of an hereticall Monke called Damascene with a lewde opinion to affirme That the bread in the holy Sacrament was transsubstantiate into the body of Christ and that the wine was transsubstantiate into His blood Which opinion I may justly call a Noueltie because it was neither in worde nor writ hearde before the seuen hundreth yeere of our Lord. But it is the custome of Papists to follow Nouelties and in the meane time to bragge of Antiquitie What abuses of the holy Sacrament followed after the seuen hundreth yeere of our Lord God willing shall bee declared in its owne time for the present thus much I say That vpon a time I saw the images of Cain and Abel pictured by an vnlearned painter with such habite as the Germanes are appareled with in our dayes These pictures made mee not to thinke that the Germane habite was in vse in the dayes of Cain and Abel but rather that the painter was a foolishe man destitute of vnderstanding Euen so when I reade the works of Damascene albeit I was at that time but young in yeeres yet I thought not that the opinion of Damascene was agreeable to Apostolicke doctrine but rather that Damascene was a foolishe and doating Monke and somewhat ambitious also desiring to be coūted the author of some new opinion which no man had maintained before him IN this TREATISE I shall first declare God willing what it is that they call Transsubstantiation secondly howe absurde an opinion it is and thirdly with what relùctation it was insinuated into the bosome of the Latine Church but euer vntill this daye was rejected of the Grieke Church Nowe Transsubstantiation as they saye is an euanishing of the substance of bread and wine after the wordes of consecration and a substitution of the bodie blood of Christ in place of the euanished substance of bread and wine the accidents of bread and wine alwayes remaining without inherence into anie subject Albeit the worde Transsubstantiation seemeth to import a change of one substance into another and the moste part of them define it to bee a chaunge of the substance of bread into the substance of Christes bodie yet some of them doe forsee a great inconueniencie if Transsubstantiation be defined to a chāge of the substance of bread into the substance of Christes bodie namely this that Christes bodie in heauen cladde with a most glorious and celestiall brightnesse and Christes bodie in earth ouershaddowed with the accidentes of bread and wine shall not bee counted one and the selfe same bodie in respect that the bodie of Christ that is in heauen was formed by the holy Spirit of the substance of the Virgine Marie and the bodie of Christ in the Sacrament woulde bee founde to bee made of the substance of bread This is the cause wherefore they who are more subtile than the rest abstaine from the grosse definition afore-saide Howsoeuer concerning the word Transsubstantiation I admonish the Reader that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an euanishing or disparition hath no affinitie with Damascenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a change of one thing vnto another thing that is better so that there is no good agreement amongst themselues concerning the signification of the word Transsubstantiation Concerning consecration of the elementes there are diuerse opinions The
bee the sonnes of God except they bee borne againe by both the Sacraments to wit by the lauacre of water in the word and the anointment of Chrisme True it is that Cyprian calleth the anointment of oyle after baptisme a Sacrament different from the dipping in water but his meaning is that the anointing with oyle is an element different from the element of water and Augustine long after Cyprian calleth the externall signe of the Sacrament a Sacrament and the thing represented by it res sacramenti Nowe what vantadge hath the Romane Church when they take holde of the wordes utroque Sacramento that is both the Sacraments and in the meane time they neither take heede to the sandie grounde whereupon Cyprian leaneth to wit the opinion of Tertullian neither yet take they heede in what sense Cyprian calleth anointing with oyle a Sacrament to wit because it is one of the elementes whereby our spirituall birth is represented The reuerence that was carried toward the ceremonies of signification in the law of Moses hath made a patent doore vnder the Gospell to receiue many legall ceremonies such as consecration by oyle the linnen Ephod the lightes shining all the night long and many other ceremonies which are the more easily embraced because in Poprie the substance of godlinesse is vtterly forsaken and vaine ceremonies are adhered vnto euen such as are ceassed because they had their performance in Christ. And like as it is a follie to take the huskes of the wine grapes after the liquor is pressed out of them and to cast them into the wine-presse againe Euen so it is a foolishe conceite to returne the ceremonies of signification which haue had their performance in Christ and are abolished to haue place againe in the Church of God Therefore let the Romane Church bragge of Antiquitie as much as they please in their Sacrament of Confirmation no antiquitie shall bee founde and that for three causes First because the anointing with oyle whereof the Fathers doe speake is not a different sacrament from baptisme but a ceremonie Preceeding and following Baptisme Secondly the oyle wherewith persons baptized were anointed was not mixed with Balsome And thirdly after baptisme anointing with oyle and imposition of hands followed immediately but in the Sacrament of Confirmation when it began to take place in the Church of God anointing with oyle mixed with Balsome followed not immediately vpō the necke of baptisme as a continuate action but it was ministred 12. or 15. yeere after baptisme so that it is a deluding of the world and a peruerting of those who are weak in vnderstanding to proue that the Sacrament of Confirmation is an auncient Sacrament in the Church because it was an auncient custome to anoint with oyle those who were baptized as if Baptisme and Confirmation were both one thing which they vtterly denie Let the judicious Reader vnderstand that the purpose of the Romane Church to aduaunce their Sacrament of Confirmation with impairing of the dignitie of Baptisme is but a new Popish inuention For the writers after the dayes of the Apostles the more auncient they are the more they magnifie the holy Sacrament of Baptisme by which saieth Clemens Alexandrinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Wee are enlightened wee receiue the adoption of children wee are made perfect wee are made immortall What affinitie hath the doctrine of the Romane Church with Antiquitie who counteth the Sacrament of Baptisme onelie a preparation to the Sacrament of Confirmation Whereas auncient Writers haue attributed to Baptisme receiued truelie and with singlenesse of heart such perfection as leadeth vs vnto immortallitie and eternall life Lindanus pineth himselfe much as a woman trauelling in birth to bring foorth her childe so doeth hee endeuour with all his might to prooue that CHRIST instituted the Sacrament of Confirmation and that the Chrisme shoulde bee renewed from yeere to yeere and that this custome hath beene continuallie in vse since the dayes of the Apostles not onelie in the Church of ROME but also in the Churches of ANTIOCHIA HIERVSALEM and EPHESVS This is a verie confident assertion if hee coulde make it good And for proofe of all this geare is brought foorth asupposititious letter of Fabian bishop of Rome The cause is weake that is founded vpon such sandie grounde as Decretall Epistles doe falselie attribute to a great number of the bishops of Rome The olde prouerbe hath place in Lindanus as much as in anie Writer Parturiunt Montes nascetur ridiculus Mus that is The Mountaines are trauailing in birth and aridiculous Mouse shall bee brought foorth Fabianus testimonie written in a Legende of lies that is in Decretall Epistles vnknown to Antiquitie is no sure ground to any man to leane his Faith vpon it Moreouer he fetcheth a compasse to draw this Sacrament of Confirmation out of Scripture one way or other and hee saith that Christ commaunded his Apostles who were already baptized to remain at Ierusalē vntill they were endewed with strēgth from aboue Act. 1 in the day of Penticost the H. Ghost descēded vpon them in the similitude of fiery clouen tongs Act. 2 again the disciples at Samaria who were already baptized yet by imposition of the handes of the Apostles they receiued the gift of the H. Spirit Act 8. 17 What can Lindanus inferre vpon these groundes Christ bestowed vpon Christians who were already baptized a more ample grace than they had at the beginning whē they were baptized Christ added a signe in time of Confirmation somtimes fiery tongues somtimes imposition of hands ergo Confirmation is a Sacrament of the new Testamēt it followeth not for God in ordinary sacraments like as he maketh promises appertaining to al the beleeuers euen so in like maner he sealeth vp these promises by signes appertaining to all the members of the Church of God but promises belonging to a small number sealed vp with signs cōferred vnto a few cānot bee the ground of a sacrament which is a seale of the couenant of God belonging to all true professors and beleeuers And when Lindanus hath troubled himselfe with much businesse in end he granteth that Chrisming is an vnwritten tradition and hath no authoritie in the written word of God citing the testimonie of Basilius Magnus to this effect God confirmeth and strengtheneth them who are baptized in his name to bring his owne worke begunne in them to a perfection but not to institute a newe SACRAMENT And like as the GENTILES of olde who worshipped the SVNNE they worshipped it not onely for the glory and splendor that was in it but also for the benefite that it did communicate vnto the earth by warming it and making it fruitfull Euen so wee doe magnifie God our Creator and maker not onely for his owne most excellent and incomprehensible glorie but also because he daylie refresheth our soules with his goodnesse strengtheneth our weaknesse with the power of his sauing grace
foure dayes About the yeere of our Lord 854. being Pope she played the Harlot and by the prouidence of God this viilanie of the Romane Church which cannot erre was manifested to the whole worlde For in the time of a solemne Procession as she was going to the Church of Latcraâ—… she trauelled in birth and died and was buried without honour Onuphrius the Aduocate of all euill causes cannot ouer-passe this matter with silence but hee bringeth an argument from the authoritie of Anastatius a writer of Chronologie to infringe the credite of this historie in this manner Anastatius saith hee liued about this time and knew best who succeeded to Leo the fourth and hee maketh no mention of Ioannes the eight but of Benedictus the thirde as successour of Leo the fourth To this Philip Morney answereth That an argument taken from authoritie negatiuely hath no force Anastatius maketh no mention thereof ergo it was not done It followeth not for hee bringeth in the restimonie of Ranulphus declaring the cause wherefore Anastatius omitted the name of the foeminine Pope to wit Propter deformitatem facti that is For the deformitie of the fact The nature of a short Compend permitteth me not to insist but let them who are desirous accurately to trie out the veritie of this matter reade that worthie Booke of Philip Morney called Mysterium iniquitatis Then followed Benedictus the third and ruled two yeeres six monethes and nine dayes A man in honouring the Funeralles of the Clergie with his presence readie at all times and desirous likewise that the Funerall of the Bishop shoulde bee honoured with the presence of the whole Clergie To Benedict the thirde succeeded Nicolaus the first and gouerned seuen yeeres nine monethes and thirteene dayes Hee subdued the Bishop of Rauenna to his obedience He suffered the Emperour Ludouicke the seconde to light from his horse and to leade his bridle vntill hee came to the Campe which was the space of a mile Hee permitted diuorcement betwixt married persons for Religions cause without consent of partie And that persons in spirituall offices shoulde not bee subject to the justice seates of ciuill Magistrates He ordained also that no man shouâ—…de receiue the holy Sacrament from a married Priest And that the Emperour should not be present at Ecclesiasticall Conuentions except when questions concerning Faith shoulde bee entraited Likewise hee ordamed That the seruice of GOD in all countreyes should bee celebrated in Latine dispensing in the meane time with the Sclauonians and the Polonians to haue the seruice of GOD in their owne Vulgare Language Hee added vnto the Liturgie of the MASSE GLORIA IN EXCELSIS Hadrianus the second succeeded to Nicolaus the first and ruled fiue yeeres nine monethes and twelue dayes He vsed Antichristian authoritie not onely against Hincmarus Bishop of Rhemes but also against Carolus Caluus king of Fraunce whome hee commanded imperiously to present one Hincmarus Bishop of Laudunum and nephewe to Hincmarus Bishop of Rhemes to the ende that his cause might bee judged by the Apostolicke seate The King tooke these letters in a very euill part and writ vnto the Pope That the Kings of Fraunce had euer beene Soueraigne lordes in their owne countreye and not vice-gerentes and vassalles to Bishops and That hee woulde not permitte any man who had bene damned in a lawfull Councell in his owne countrey to wit in the Councell of Acciniacum to make appellation to Rome In this Popes time the eight generall Councell was assembled whereof I shall speake in its owne time GOD willing Ioannes the ninth succeeded to Adrianus the seconde and gouerned ten yeeres and two dayes This is hee who for rewardes crowned Carolus Caluus to bee Emperour and was casten into prison because hee was more affectionated to Ludouicus Balbus sonne to Carolus Caluus and king of Fraunce than to Carolus Crassus king of Germanie Neuerthelesse hee escaped out of prison and fledde to Ludouicke king of Fraunce whome also hee crowned to bee Emperour But Balbus after his coronation incontinent died and Pope Ihon the ninth must seeke newe acquaintance because his olde friendes were gone therefore hee crowned Carolus Crassus to bee Emperour This was the first Pope who in time of his Popedome crowned three Emperours Martinus the seconde rulâ—…d one yeere and fiue monethes Hadrianus the thirde succeeded to Martinus the time of his gouernement was also short for hee continued not aboue one yeere and two monethes yet neuerthelesse men who are busie may make much stirre in short time Hee perfected that worke which his predecessours had beene busied in bringing to passe many yeeres preceeding namely That the Clergie and people of Rome should not attend vpon the allowance of the Emperour but they shoulde freely choose whome they thought meetest to bee Pope Hee tooke the greater boldnesse to doe this because the Emperour Carolus was occupied in warre-fare The Nation of the Normandes were now so sauadge and mightie and molested Fraunce with an hudge Armie that the Emperour was compelled to transact with them in manner as is aboue rehearsed in the Historie of the life of Caralus Crassus Another constitution was made by Pope Hadrian to wit That after the death of Carolus Crassus who died without succession the Emperiall Title together with the gouernement of Italie shoulde belong to one of the Princes of Italie This was the grounde of vnsupportable debate and of factions in Italie euery man according to the greatnesse of his power contending to bee King and Emperour But chiefely Albertus Marques of TVSCIA Bâ—…rengarius Duke of FOROVILIVM and Guido Duke of SPOLETO This seditious plotte also perturbed the Ecclesiasticall estate For after this euery one of the Princes of ITALIE stroue with all their might to haue such a man seated in the Popedome as coulde best aduance his faction as will clearelie appeare in the election of Pope Formosus To Hadrian the thirde succeeded Stephanus the fifth and ruled sixe yeeres and eleuen dayes The lesse Holinesse Learning and Vertue that hee had the greater audacitie and boldnesse was founde in him for hee made a constitution whereof GRATIAN recordeth Distinct. 19. Cap. Enimvero Quicquid ECCLESIA ROMANA statâ—…ie quicquid ordirat perpetuo quidem irre-fragibiliter obseruandum est that is Whatsoeuer the ROMANE CHVRCH doeth statute and ordaine it 〈◊〉 perpetuallie and without all contradiction to bee obserued After STEPHANVS the fifth whome others doe call the sixth succeeded FORMOSVS and continued fiue yeeres and sixe monethes Hee obtained the Popedome not without strife For one SERGIVS a Deacon was his competitor supported with the TVSCVLAN faction Alwayes FORMOSVS preuailed It was supposed that hee was one of them who conspired against Pope IHONNE the ninth and cast him into bandes After this hee seared the authoritie of Pope IHONNE and fledde into FRAVNCE but Pope IHONNE denuded him of all Ecclesiasticall office and put vpon him the habite of a Laicke
of ancient Apostolike traditions When we demand where is the charter containing their title and right we see nothing but the flesh-hook with three teeth in their hand The Church cannot erre We are the true Church And Cursed be he who saith that in matters of faith our general Councils can erre Madame accept vnder your La. fauourable protection these my trauels in weakenesse not vnlike to the writer alwayes containing a faithfull testimonie of my humble endeuoure to confirme the branches of your noble housholde in the true faith of Christ. Nowe the great Mediator of the couenant of God stablish all your heartes in the certaintie of his vndoubted trueth vnto the ende and in the ende Amen Your La. humble seruant P. SYMSON The Preface THE estate of the Church of Christ whereoâ—… we 〈◊〉 to be counted feeling members hath bene very troublous froÌ„ the beginning of the world not like vnto the estate of Moab setled vpon her dregs not powred out from vessell to vessel Ierem 48. 11. yet the more afflicted the more beloued of God Whose face watred with teares is faire and whose mourning voyce is pleasant in the sight of God Cantic 2. 14. And like as doing of good willingly hath a great recompense of reward from God eucn so patient suffering of euill for righteousnes sake is highly commended in Scripture and richly rewarded in heauen Yea the very Ethnicke Philosopher PLATO to whome the glorie of the sufferings for Christ was vnknowne affirmeth that men who suffer scourging binding tormenting boring out of eyes and finally strangling of their breath for righteousnes sake are exceeding happie or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports thrise happie PLATO in Repub. Howbeit the superlatiue degree of suffering that can bee found amongst the Ethnickes could neuer equall the glorie of the sufferings of Christian people They who were initiated in the mysteries of MITHRA this word in the Persian language signifieth the sunne could not be admitted to that honour before they had bin tried by suffâ—…ring of four score diuerse sorts of tormentes such as long abstinence from meate and drinke solitarie liuing in the wildernesse a long time triall of suffering the feruent heate of fire and the coldnesse of water and many other torments vntill the number of four score had bene completely filled out Nazian in Iulianum These voluntarie sufferings like as in the beginning they wanted the warrand of Gods calling so likewise in ende they shall want the hope of Gods reward But the mouth of God himselfe pronounceth Christians to be blessed who die in the Lord for they rest from their laboures and their workes follow them Apoc. 14 13. The manifold persecutions of the Church may bee diuided into three ranckes some of them were fierce and bloody some were craftie the third was and is both cruâ—…ll and craftie The ten Ethnick Emperours NERO DOMITIAN TRAIAN c. were so prodigall of the blood of the Lordes Saintes that they powred it out like water vpon the ground The Arrian Emperours were subdolous and craftie but the persecution of the Antichrist which is the third goeth beyond the rest both in crutltie and craft The experience we haue had in our own dayes of the crueltie of the supposts of the Antichrist and their craftie conuey of their malicious interprisesintended against our Soveraigne Lord his royall race and noble Counsellers doth clearâ—…y prooue that the malice and craft of the Antichrist goeth as farre beyond the malice craft of all Emperours as the flood of NOAH goeth beyond the inundation of Nilus ONVPHRIVS confoundeth the first two ranâ—… of the persecutions by a secret preterition of the name AVREâ—…AN and counteth DIOCLETIAN to be the ninth persecuting Emperour and the ARRIAN persecution for the tenth I can neither haue a good liking of his opinion nor of himselfe His opinion smelleth of nouâ—…ltie himselfe was an aduocat for heretiques and all bad reprobat causes he will pleade the cause of HONORIVS condemned as an herctique in a generall Councill and the cause of GREGORIE the seuinth and impudently dare denie that euer there was a Pope of the feminine sexe sitting in the chaire of Rome True it is that all the Emperours who liued after the ascension of our Lord into heauen vntill the Halcyon dayes of CONSTANTINE the great onely some few except such as NERVA and PHILIPPVS and few moe might haue their names most iustly inrolled into the Catalogue of persecuting Emperours because they suffered the fire that others had kindled to burne on still and quenched it not by the might of their authoritie But these are chiefly counted persecutours who either kindled the fire as NERO did or else by nâ—…we edicts and commandements set foorth in their names they added fâ—…well to the fire to the ende that the augmented flame of the fornace might strike the greater terrour into the heartes of Christians A short compend of the first ten great persecutions I haue collected out of sundrie authors whereinto necessitie driueth me to write of persecuting Emperours so far as appertaineth to the historie of the Church and no further and of persecuted Christians specially teachers against whome the rage of persecuting Tyrants was most baâ—…efully bent The names of the heretiques also behoued to be remembred the most malignant vleer that euer bred in the Church of Christ. These are the wandering stars of whome the Apostle Iude speaketh to whome is reserued the blacknesse of darkenesse for euer Epist. Iud. ver 13. I haue made litle mention of Councils except of that famous Councill holden at Ierusalem by the Apostles Acts 15. Prouinciall and nationall Councills during the space of the first three hâ—…ndreth yeeres were few in number by reason of the rage of persecuting Emperours and some of them that were gathered were obscure and the lâ—…sse regarded in respect of their contradiction one to another There was a Council gathered at Rome another in Caesarea Palestinae another in France the fourth in Pontus and one in Asia all these were gathered for one and the selfe same purpose to deliberate anent the keeping of Pasch day Euseb. lib. 5 cap. 23. In Rome VICTOR was in one opinion POLYCRATES in Asia held another opinion IRENAEVS in France was wiser then the rest and was more carefull to keepe vnitie in the Church of Christ then to dispute contentiously anent keeping of dayes The nationall Councill of Philadelphia in Arabia against ARTEMON and BERYLLVS wherein ORIGEN was present Euseb. hist. eccl lib 6. cap. 37. A Councill holden at Rome by CORNELIVS and another in some partes of Africke for the timous suppressing of the error of NOVATVS Cyprian epist. lib. 1. Epist 2. A notable Councill holden at Antiochia against PAVIVS SAMOSATENVS a pernicious heretique Euseb lib. 5. cap 29. All these were gathered for suppressing of heretiques Some Councils were gathered by CYPRIAN B of Carthage for rebaptising of those who were baptized by heretiques This weakenesse both in CYPRIAN and
his Godheade was approoued by the Senate of Rome Euseb. eccles hist lib 2. cap. 2. The words of the Apostle PAVL had performance in the Romaine Senat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they became vaine in their imaginations and their foolish heart was full of darkenesse when they professed themselues to bee wise they became fooles Rom. 1. ver 21. 22. The verie smoke that riseth from the fornace seemeth to be somewhat at the first but when it mounteth vp into the aire the hier it ascendeth the more it scattereth the sudden disparition of it declareth it is but a vaine thing Such was the wisedome of the Romaine Senate when they mounted vp so hie as to judge of diuine things far surpassing the reach of the naturall vnderstanding of man they proued starke fooles and people destitut of true vnderstanding and PILAT himselfe ouerladen with many heauie calamities in the dayes of CAIVS put handes into himselfe and so ended his wretched life Euseb. lib 2. cap. 7. Caius Caligula CAIVS CALIGVLA successour to TIBERIVS reigned three yeeres and nine months Euseb. lib 2. cap. 8. He was a proud tyrant enemie to all righteousnesse the verie childe of the deuill I insist only vpon Church matters Hee was an hatefull enemie to the Iewes dwelling at Ierusalem and at Alexandria For one and the selfe-same cause were they both despised and hated of CAIVS because they would not giue vnto him diuine honours by building Temples and altars and offering sacrifice to new IVPITER CAIVS and swearing by his name First concerning Ierusalem he had sent PETRONIVS to be Deputie in Judea with commandement to dedicat the Temple of Jerusalem to IVPITER CAIVS and to set vp his image in the Temple Euseb eccles hist. lib. 2. cap. 6. Ioseph antiq lib. 18. cap. 11. The Iewes were more willing to die then to see the Temple of their God polluted PETRONIVS aduertised the Emperour of the grevance of the Iewes but before his letters came into the hands of CAIVS somewhat interueened that both disappointed the purpose of CAIVS and also incensed his heart with furie and rage against his Deputie PETRONIVS At that time HEROD AGRIPPA was at Rome whome afterward the Angell of God smote at Casarea so that he was consumed with wormes Acts 12. he was exceedingly beloued of CAIVS because in the daies of TIBERIVS he had bene cast in prison and bound with bands for the loue he caried to CAIVS in so farre that CAIVS inuited AGRIPPA vpon a certaine time to a banquet and bade him aske what he pleased and it should be granted AGRIPPAES petition was this that CAIVS would suffer the nation of the Iewes to liue according to their own law CAIVS was moued somewhat with this vnexspected petition yet partly for his excessiue loue toward AGRIPPA also lest he should seeme to them which sate at table to be a promise-breaker the petition is granted But the venome of his indignation against the Iewes he poured out against PETRONIVS because that by lingring in executing his commandement occasion was offered to AGRIPPA to present this foresaide petition The letter of CAIVS sent to his Deputie was cruel and bloodie the like whereof was seldome heard because hee fulfilled not the Emperours desire hee is commaunded to giue out a sentence of death against his owne life and to be both judge burrio to himselfe Ioseph antiq lib. 18 cap. 11 Such mercie was in this new IVPITER CAIVS Before I writ anything of his crueltie against the Iewes that dwelt in Alexandria it is a meete place to admonish the reader of the hypocrisie counterfaitholines of HEROD AGRIPPA who seemed both in the dayes of CAIVS and also in the dayes of the Emperour CLAVDIVS to be a paterne of godlinesse preferring at the banquet of CAIVS the libertie of the people of God the inviolable obseruation of the law of God to all the riches that the liberalitie of an affectioned Emperour could be able to afford In CLAVDIVS dayes he sailed from Italie to Judea he acknowledged God to be the author of his deliuerance from prison bands offered a chaine of gold to be hung vp in the Tēple of Ierusalē in testimonie that he receiued that benefit with a thankfull minde out of Lords hands Ioseph antiq lib 19. cap. 5. In outward things he was a builder of the wals of Ierusalem vntill the emulous enuy of MARSVS or enuyous emulation the hinderer of all good workes compelled him to desist to leaue the worke imperfited Ioseph antiq lib. 19. cap 7. For all this outward shew of holines the lessons of CAIVS whom he loued beyond all things neuer left him till his last breath CAIVS desired to be counted a god so did AGRIPPA in Caesarea delite when his oration was called the voyce of God not of man Acts 12. CAIVS persecuted the Iewes without a cause so did HEROD AGRIPPA the Christians Acts 12. CAIVS the higher hee aduanced himselfe the greater was his fall the like also happened to AGRIPPA So pernicious a thing is vngodly companie burning their associats with their fire or els blecking them with their smoke and hurtfull euery maner of way In the towne of Alexandria the Grecians contended against the Iewes both parties sent ambassadours to Rome the Grecians sent APPION the Iewes sent PHILO a very prudent and learned man APPiON with flattering words insinuated himselfe in the fauour of the Emperour CAIVS and accused the Iewes that they neither builded temples nor offered sacrifices to the honour of CAIVS as the Grecians did PHILO was readie to answere but CAIVS ruled with affection rather then with reason caused PHILO to be thrust out of his palace and would not hearken vnto him Ioseph antiq lib. 18. cap. 10. Euseb. lib. 2. ecles hist. cap 5. In these two mirrours we may see the cruell disposition of this Emperour whose dependers were persecuters of Christians like as hee himselfe was a persecuter of the Iewes If any good turne fell into his hand it was rather by accident then of purpose to glorifie God or to punish sinne hee banished HEROD ANTIPAS who beheaded IOHN the Baptist and his wife HERODIAS that incestuous harlot who ended their lifes in penuritie and miserie in Lyons of France Euseb. eccles hist. lib. 2. cap 4. But all this was done for fauour of AGRIPPA Ioseph antiq lib. 18. cap 9. but not for detestation of murther and incest In ende CAIVS was slaine by his owne seruants CHEREAS and LVPVS whom the Emperour CLAVDIVS afterward punished vnto the death Ioseph antiq lib. 19 cap. 3. This new IVPITER I count him to haue bene in worse case then old IVPITER the sonne of SATVRN albeit both of them died yet the one after his death was counted a god but the other after his death was counted a deuill Claudius CLAVDIVS reigned thirteene yeeres eight months Euseb. lib. 2. cap. 19. Hee ratified the gift of the kingdome
Canon containing a rehearsal of the bookes of holy Canonicke Scripture it declareth the book to be supposititious wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testament And againe among the bookes of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note the preeminent dignitie it reckoneth the two epistles of CLEMENT and his precepts giuen to Bishops comprehended into 8. bookes which were not to be published to all men in respect they contained some secret mysteries Canon Apost cap. 84. Is then the epistles of CLEMENT the 8. bookes of his precepts written to Bishops the actes of the Apostles written by him Canonicke Scripture books of the new Testament equall to the writings of the Apostles yet dited for the most part as secret mysteries to Bâ—…shops to be concealed and hid from the people when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them wholsome precepts to be communicat to the people And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches Apoc. 2. 3. such a candle that shall be hid vnder a bushel and not set vpon a candlesticke to giue light vnto the houshold of God I dare not imagine that either the holy Apostles or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle The allowance which these Canons of the Apostles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin glorieth so much was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much First because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie Secondly because in that Council the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie these constitutions I say were vtterly disallowed and the 5. chapter of the Canons of the Apostles gote better allowance because in it it was statute and ordained that the Bishop Elder or Deacon who repudiateth his own wife vnder pretence of religion shall be excommunicat and if he continue so doing he should be deposed Now this generall Councill making in so many principall points against them and onely gracing the supposititious booke of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church if HOLOANDER had remembred what he had bene doing he had bene more sparing in alledging the authoritie therof The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS and the fathers of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke they had immediatly afore begun both constitute but one generall Councill Alwayes if any thing seeme to be made vp against vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles remember in what time this testimonie is alledged namely in the 68 1 yeere of our Lord. If IVSTINVS MARTYR or IRENEVS or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke As touching the third maske of antiquitie to wit the decretall epistles in the first Tome of Councils and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome I hope in the mercy of God to remember a few of them specially in the 3. Centurie but not to the honour of impudent and vnlearned fellowes who haue forged these decretall epistles as if the world in all ages could produce no broods of better spirits then the asses compositours of these decretall epistles As concerning the accurate speculations of DIONYSIVS AREOPAGITA who was neuer rauished vp vnto the third heauen as PAVL was neither sawe things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken and which are not possible for any man to vtter as PAVL did 2. Cor. 12. ver 4. I say of him onely two things First if he had beene so ancient a writer as Papistes speake and the disciple whom PAVL conuerted by his preaching in Mars street Acts 17 then ancient writers had made mention of him such as IVSTINVS IRENEVS and CYPRIAN and such others but of his writings no mention is made in the greatest antiquitie Secondly I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are altogether fecklesse impertinent frivolous books Of Heresie EPIPHANIVS Bishop of Cyprus when hee writeth against Heretiques he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine albeit heresie be a poysonable and hurtfull thing yet treatises of heresie haue bene compiled not to hurt any man but to giue warning to eschewe the pernicious snares of the deuil Like as learned men who haue written of the nature of herbes haue not onely written of such herbes as are meete for food and of such as haue a medicinable vertue to cure diseases but of those also that are venemous and poysonable to the end that men beeing warned of the perill that is in eating of them they may escape danger and be kept in safetie In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying and sweating bloodie teares for the saluation of mankinde he stepped in into the garden only of purpose to betray his master so doe wicked men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God but onely of intention to betray Christ Iesus and to gainsay his euerlasting trueth On the other side it becommeth vs well when we are driuen either by necessity or by some honest occasioÌ„ to be in places where Satan hath set vp his throne to be walking as it were through the garden that Satan hath planted then let vs mark diligently the abominatioÌ„s of the deuill the multitude of serpents and vipers that are lurking there and giue warning to poore soules who are intangled with error to leaue that habitation of Dragons to come forth out of that comfortlesse den to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy as I shal moue no man to be an Heretique And as concerning the rayling words of the aduersaries of the truth who haue with opeÌ„ mouth proclaimed vnto the world that we are Heretiques
the stormie tempests of windes floods and raine cannot procure the fall of it Mat. 7. This house I say is vndoubtedly the building ofGod Let vs therfore seek out the true foundation of it which beeing found out let euery one of vs endeuour to be a liuing stone adhering by faith to the true foundation The worde foundation is sometime properly taken sometime vnproperly Properly 1. Cor. 3. ver 11. in these words For another foundation can no man lay then that is laide which is Christ. Vnproperly the doctrin of the Prophets and Apostles is called a foundation because it leadeth to Christ the very true foundation Ephes. 2. yer 20. Ye are built upon the foundation of the Prophets and Apostles In like maner faith that coupleth vs to the true foundation figuratiuely beareth this name Epist Iud. Build your selfe in your most holy faith ver 20. These figuratiue speaches should offend no man no more then if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem and hee should point out his finger toward the East and say there it is his meaning is there is the way leading to Jerusalem euen so when wee say that the Apostles doctrine is the foundation of the Church our meaning is that Apostolicke doctrine is a lanterne leading to Christ the true foundation The Prophet ISAI speaking of Christ in a proper sense writeth Therefore thus saith the Lord. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation and he that beleeueth shall not make haste Isa. 28. ver 16. Many Metaphores are here I grant and if any man list to be contentious he may affirme that in the very worde foundation there is not inlacking a piece of figuratiue speach Yet this standeth certaine that nothing is properly called the foundation of the house of God except Christ Iesus alanerly In this description of the true foundation of the Church we haue two great comforts and one wholesome admonition The first comfort is this that he who knoweth all our infirmities and by what remedies they may be best supported he hath sent his owne Sonne in our nature to beare our burthens as a foundation beareth the weight of the whole house He commanded MOSES to make a brasen serpent in the wildernesse by the sight whereof the people bitten with fierie serpents were cured Numb 21. 8. And the Lord knewe best to what foundation his poore Church leaning might finde surest safetie and sweetest refreshment Therefore O people stinged with serpents be not afraid to looke vp vnto the brasen serpent because it is the remedie prepared by God himselfe to support your wounded bodies And O weake afflicted and persecuted Church take boldnesse to adhere to Christ the precious and sure foundation appointed by God himselfe for the support of your distressed estate And the Prophet to mooue the Church to serious and diligent attendance vseth the word Behold As if the Lord were pointing out a comfort with his owne finger to wearie sinners and saying O sinner that art wearie with that burthen that hangeth on thy backe so fast presseth thee downe so sore come I will shewe thee a resting place euen the stone that I haue laid in Sion goe to it beholde I haue laide it there my selfe and that stone will beare all thy burthens refresh thee in al thy tentations On the other part marke that Satan that great deceiuer when he would most subtilly deceiue people hee will needes counterfaite God and point out his finger also and make demonstrations and say Beholde Christ is in the dâ—…sert or beholde Christ is in the secret place Mat. 24. ver 26 beleeue it not saith Christ. When God saith beholde wee will take diligent attendance what is it that the Lorde hath pointed out vnto vs. But when Satan putteth out his finger also and saith behold Christ is euen here presently really corporally in the boxe caried by the Priest then beware of the deuils demonstrations for he is an olde subtle serpent and hath deceiued many The Papistes taking aduantage of demonstratiue wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou seest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 looke throughly into it they take the boldenesse to affirme that the body of Christ is corporally present in the holy Sacrament which body wee not onely see but also wee touch and wee not onely touch but also wee eate it and not onely doe wee eate it but also wee carie it home vnto our houses Vpon this place of CHRYSOSTOME they haue grounded such vndoubted assurance that Christe is corporallie present in the Sacrament that the Papistes in the Northerne partes of Scotland sâ—…nt a letter to Sterling to M. P. S. to resolue the Marquesse of Huntley in the matter of the Sacrament because CHRYSOSTOME apparently condescendeth to corporall presence ofChrists body in the Sacrament When I read the letter I said and as yet doe say that they needed not to haue taken so much paines to seeke for resolution of that question either for them or for others but reade forward the words of CHRYSOSTOME that follow where hee maketh his owne meaning plaine saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to lay Therefore clenge thy soule and prepare thy minde for the receiuing of these mysteries Can there be a more cuident declaration of his meaning then this First where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou seest him not in the crib but vpon the altar But I pray you with what cye see we Christ vpon the altar or table for both are one thing as the learned know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith CHRYSOSTOME that is with the eye of our soule and minde Againe he saith that wee touch that blessed body of Iesus But with what finger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the finger of our soule minde Againe he saith that we eat that blessed body but with what mouth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the mouth of our soule our mindc lastly he saith that we carie him home but in what stomacke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stomack of our soul mind For this cause he exhorteth vs to clense prepare our soule mind for the participation of diuine mysteries Prepare the eye of our mind to see Christ the finger of faith to touch him the mouth of faith to eatc him and the stomacke of our soule to keepe the Lorde Icsus Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporall and carnal manducation of the flesh of Christ I hauc cast in this short digression to let our Northerne Papists vnderstand that the arguments which they supponed to be inuincible may be easily answered The comparison of Christ to a stone is so frequently vsed in Scripture that the very prophecie of Christs natiuitie death and latter comming to judge the world are illustrate by this
many persecuted preachers had wiues and children as the historie clearely recordeth CHEREMON B. of a citie in Egypt called Nilus fled to the mountaines of Arabia accompanied with his wife and returned not againe to Egypt neither was hee seene of those who sought him in the wildernesse Euseb. lib. 6. cap 42 DIONYSIVS B. of Alexandria who miraculously escaped the crueltie of persecuters maketh expresse mention of his children Deo mthi ut migrarem praecipiente viánque mirabiliter aperiente ego liberi multi fratres egressi sumus that is after that God had commanded me to remooue and had miraculously opened a passage vnto mee I and my children and brethren went forth Euseb. lib. 6. cap. 40. If antiquitie be regarded Bishops who doe marie are not Nicolaitan Heretiques but rather such as forbid to marie teach a doctrine of deuils 1 Tim cap. 4. ver 3. Thirdly it is to bee marked that in time of this vehement persecution many fainted fell backe from the open profession of Christian faith Others to prouide timous remedie against such defections gaue out a rigorous sentence against such as had fallen of infirmitie that they should not be receiued againe into the fellowship of the church In this opinion was NOVATVS his complices And by their example we should learne to beware of such men as vnder pretence of zeale pertur be the vnitie of the Church inuent remedies to cure the maladies of the diseased Church that are worse then the sicknes it selfe as the Nicolaitanes did Euseb lib. 6 cap. 43. Weaknes at somo time is to bee pitied but deuilish rigour pitying no man who falleth of infirmitie is a lesson that hath no allowance in the booke of God Gal. 6. ver 1. This cruell tyrant after he had reigned two yeeres made warre against the Scythians some call them the Gothes by whom hee was vanquished in battell and fearing to be ouertaken and to come vnder the reuerence of barbarous people hee cast himselfe into a deepe pit where hee ended his life and his body could not be found Bucolc Index Chron. Chron Func The great desolations that were made in the worlde about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians But CYPRIAN whose pen the Lord guided better declared that the cause of all these calamities was the worshipping of Idoles the contempt of Gods true seruice and the persecuting of innocent Christians Cypr. ad Demetrianum Gallus Volusian AFter DECIVS GALLVS VOLVSIAN his sonne reigned 2 yeere He walked in the footsteps of DECIVS Euseb. lib. 7 cap. 1. He was slaine by EMILIAN who presumed to reigne but he was so hastely made out of the way that Euseb. and many other historitians misknow his name in the Catalogue of Emperours Valerianus Gallienus VALERIANVS and GALLIENVS his sonne reigned 15. yeeres Euseb. viz GALLIENVS with his father in coniunct authoritie 7. yeeres after his fathers captiuitie and death he reigned alone 8. yeeres in the first three or foure yeres of the Empire of VALERIAN he was favourable and friendlie to Christians and great numbers of them were found in the Emperours court But afterward he was seduced by an Egyptian sorcerer who hated Christians because that by them he was hindered from practising his magicall charmes So the eight persecution began vnder VALERIAN Euseb. lib. 7. cap. 10. In this persecution suffered three Bishops of Rome LVCIVS STEPHANVS and SIXTVS 2. and a Deacon Laurence who was laied vpon an hote boiling yron and patientlie endured the torment of fire This is that Deacon who called the poore the treasure of the Churche for then is the Church rich when it is rich in good works and feedeth clotheth and visiteth Christ in his hungrie naked and diseased members DIONYSIVS Bishop of Alexandria was banished to Cephro a place in the wildernesse of Lbya Euseb. lib. 7 cap. xi PRISCVS MALCHVS ALEXANDER were deuoured by beasts in Caesarea Palestinae Euseb. lib. 7. cap. 12 CYPRIAN B. of Carthage was beheaded Nazianz. in laudem Cypriani MARINVS a Romaine Captaine in Caesarea was invied for the dignity honour he was advanced vnto and he was accused to be a Christian and consequently to be vncapable of great preferments dignities he was encouraged by THEOTECNVS B. of Caesarea patiently to suffer death for the cause of Christ by taking him in into a secret chalmer and laying before him a drawen sworde and the booke of the Gospell and bidding him take his choice of one of these two which he liked best MARINVS liked better of the booke of the Gospell then of the sworde and was martyred for the faith contained in that sacred booke of holy Scripture Euseb. lib. 7 cap. 15. ASTYRIVS a noble Senatour caried the body of this holy martyr MARINVS vpon his own shoulders and buried it honourably Euseb. ibid. cap. 16. In end the Lord deliuered this persecuting Tyrant into the hande of SAPOR King of Persia who not only deteened him in strait captiuitie but also abused him most filthelie and made his body a footestoole trampled vpon his necke at such times as hee was about to mount on horsebacke Euseb. eccl hist. lib. 7. cap. 13. Bucolc Index chr This fearful captiuity of VALERIAN had into it a notable testimony of the wrath of God against persecuters For like as he trampled vnder his feet the Church of Christ so in like manner the Lord gaue his necke and backe to bee trampledvpon by the feete of his enemies This example of Gods heauie indignation somewhat terrified GALLIENVS his son and hee gaue out an edict for the fafe returning of such as were banished to their own dwelling p aces and for staying the rage of persecution Euseb. lib. 7. cap. 13. DIONYSIVS B. of Alexandria hauing liberty granted by the Emperours edict to returne from banishmēt came backe again to Alexandria wherein he found such terrible desolation by famine pestilēce that there remained not of men women children so many aliue as there were wont to be of ancient hoare headed men walking vpon their streets the Lord was so highly displeased with the vnthankful world that he was determined to cōsume thē who had cōsumed his people The good cariage of Christians at this time is worthie to be marked who were full of charitie loue and visited the sicke did all offices of humanitie to those who were diseased or dead whereas the Pagans by the contrarie forsooke their dearest friends left them comfortlesse and thrust out such as were halfe deade vnto the streetes left them there vuburied to be eaten with dogs This is written in the letter of DIONYSIVS insert in the historie of Euseb. lib. 7. cap. 21 22. so great difference is betweene Christians trained vp in the schoole of Christ others who haue not bene fed with the sincere milke of the worde Christians in time of sicknesse were
saw that this was the cause wherefore they were slaine And so eucrie man gaue thanks vnto the Lord the righteous Judge which had opened the things that were hid And they gaue themselues to prayer and be sought him that they should not be destroyed for thefault committed Besides that noble Iudas exhorted the people to keepe themselues from sinne for so much as they sawe before their eyes the things that came to passe by the sinne of those that were slaine And hauing made a gathering through the companie sent to Ierusalem about two thousand drachmes of siluer to offer for a sinne offering Hitherto doth the author of that booke write the history of that fact which was done by IVDAS MACCABEVS and his souldiers First they were about to burie the dead bodies of their brethren who were slaine in the battell fighting against GORGIAS Secondly they found secretly couered vnder their garments jewels consecrated to idoles Thirdly they acknowledged this to be a sinne and to haue beene the cause of the destruction of their brethren Fourthly they thanked God who discouered this secret for the punishment of their slaine brethren was an admonition to them that were aliue to absteine frō the like fault Fiftly they gaue themselues to praier fearing lest the whole army should be plagued by God for the fault committed by a few number of the armie as the fault of ACHAN troubled the whole hoste in the dayes of IOSHVA Ios. 7. Sixtly to prayer is added an exhortation of IVDAS to abstaine from the like faults Seuenthly a collection is gathered to be sent vp to Ierusal◅m that a sin-offering might be offered not for the deade but for the liuing who had not searched out the faultes of the host diligently as became them And therfore there was some guiltinesse also in them The rest that followeth is the opinion of the author of that second booke in these words Doing very well and honestly that he thought of the resurrection for if hee had not hoped that they which were slaine should rise againe it had beene superfluous and vaine to pray for the dead And therefore he perceiued that there was great fauour laid vp for those that died godly It was an holy and a good thought So he made a reconciliation for the dead that they might be deliuered from sinne When I read this opinion of the author of the second booke of the Maccabees I am nothing moued with it first because it seemeth to be a lie that IVDAS MACCABEVS sent to Ierusalem to offer sacrifice for the dead Hee knewe the law of God and fought fo the law of GOD wherein was no sacrifice for the deade nor yet example in all the old Testament that any man did offer sacrifice for the dead but this author bringeth in IVDAS fighting with his sworde for the lawe and with his alledged sacrifice against the lawe And it is lesse inconuenient to rub this foule spot vpon the vnwise writer then vpon that wise valiant and godly man IVDAS MACCABEVS And I am the bolder to rub this fault vpon the writer rather then vpon the valiant Captaine of whome hee writeth because in other places also he taketh boldnes to commend things forb◅dden in the Lawe of God as namely the fact of RHASIS in slaying of himselfe 2. Macab cap. 14. ver 46. Likewise I am emboldened to do it because I read this same historie in other authours more worthie then this man is who impute no such fault to IVDAS MACCABEVS as namely Ioseph antiq lib. 12. cap. 12. If any man shal think me presumptuous in charging the writer of the booke rather then the worthy gouernour with a fault let him vnderstand that the veritie of God is in nothing empared albeit there had bene a fault in both that is in IVDAS doing a thing repugnant to the Law and in the authour praysing a thing done contrarie to the law For like as there was no grace in DAVID that could grace his adulterie euen so therewas no gift in IVDAS MACCABEVS that could excuse his offering of a sacrifice for the deade which no man did before him in the old Testament and no man is found to haue followed him in the new Testament as saith CHEMNICIVS In the next place arguments are brought out of ancient fathers to proue Purgatorie by their prayers for the deade For after this maner they reason If soules of men departing from their bodies went straight wayes either to heauen or hell what needed prayers for the deade for they who are in heauen are in glorie and rest and they who are in hell cannot be supported by prayers But say they the ancient fathers praied for the dead whereby it is cleare that they beleeued a third place to wit Purgatory whereinto the soules of some men are tormented and haue neede of the support of the liuing but the consequence is very false for they cannot be ignorant that in CYPRIANS daies the name◅ of holy martyres were mentioned in prayers atthe ministration of the holy sacrament lib. 3. epist. 6 yet no man thought that the martyrs were pained in Purgatorie In like maner AMBROSE affirmeth that hee will pray for the soule of VaLENTINIAN the second of whome he said before aternae vitae fruitur voluptate that is he enjoyeth the pleasure of eternal life Ambros. de obitu Valentiniani And NAZIANZEN prayeth for his brother CESARIVS of whose rest with God hee had the like hope Nazianz. ◅rat 7. All these prayed for the dead without any opinion of Purgatorie And therefore LINDANVS for all his confident assertion that Purgatorie is fully prooued by the testimonies of AVGVSTINE and CHRYSOSTOME who make mentiō of the praiers for the dead the one calling it a custome vsed by the whole Church August serm 32. de verbis Apostolt the other calling it a traditiō of the Apostles Chrysost. homil 3. ad Philippenses yet I say neither of these two beleeued Purgatorie AVGVSTINE doubted of it as said is and CHRYSOSTOME knew it not as shall be declared Godwilling Lindan lib. 4. cap. 63. But now let vs examine these two places whereunto LINDANVS leaneth as infallible grounds and surer then that any exception can be taken against them August serm 32. de verbis Apostolt It is not to be doubted that the deade are helped by the prayers of the holyChurch by the healthful sacrifice almes deedes that are bestowed for their spirits in such wayes that God dealeth more gently with them then their sinnes haue d◅serued First I doubt if this be a sermon of AVGVSVINE It seemeth rather to be a sermon of BEDA who liued long after AVGVSTINE because al this sermon is found in BEDA writing vpō 1 Thess Next like as AVGVSTINE doubted of Purgatorie so likewise he doubted if it was lawful to pray for the dead as his own words testifie August Confess lib 9. cap. 12. after that he had prayed for the soule of his mother MONICA he subjoyneth
straight line that neither crooketh vpward nor downward euē so a goodChristian should neither be dashed with infamy trouble nor puft vp with honor prosperity The second step of this vnhappie supremacie was the appellations of Heretiques and men liuing inordinatly from the discipline of their own Bishops vnto the Bishops of Rome whome they receiued vnder their shadowe not so much for fauour to their vnhonest causes as for desire of supremacie aboue all other Churches For APIARIVS appealed to the B. of Rome EVTYCHES Abbot in Constantinople appealed frō his B. FLAVIANVS to LEO B. of Rome to whose excommunication albeit in end LEO agreed in the Council of Chalcedon yet it is certaine that the cause of the propagation of EVTYCHES error was the lingering of LEO B of Rome who did not incontinent separat this pestilent Heretique frō his cōmunion albeit FLAVIANVS B. of Constantinople had most justly excōmmunicat him Likewise BASILIDES and MARTIALIS Bishops of Asturica Emerita in Spaine who had sacrificed to idoles and defended their apostasie in writtē bookes after they were both excommunicate deposed by the Bishops of Spaine they had recourse to STEPHANVS B of Rome whose false apologies were so much the more fauourably heard that they sought refuge vnder his wings But CYPRIAN gathered a Council in Africke absolutely damned these Apostats Hist Magd. cent 3 Cypr. lib. 1. epist. 4. And albeit the African Councils laboured to remead this insolencie in time by ordaining these persons to be excōmunicate who should appeale frō their own Bishops to any other beyond sea yet it was hard to correct by reason or authority of Councils that errour which the Romaine Bishop beeing once admitted to be called primaesedis Episcopus did receiue and embrace Yea the filthie dash the Romaine Bishoppes gote in the sixt Councill of Carthage wherein the act of the Council of Nice alledged by them to proue the B. of Rome to be supreme Iudge of all appellations was found to be supposititious and false this filthie dash I say did not correct their effrorr-Ited impudencie And with that learned Moderne I. CALVIN I wonder what malice or ignorance moued GRATIANVS 2. quaest 4. c. placuit when he had mentioned the fore-said decrcet of the 6. Councill of Carthage that these persons who should happen to appeale to bishops beyond sea should be excommunicat he addeth this exception vnlesse they appeale to the chaire of Rome What shal be done saith he to those beasts who are so void of common sense that they except from the Law that thing alanerlie for whose cause the Law was made and constitute for it is euident that the foresaid constitution in damning those that made appellations to Bishops beyond sea was expreslie made to inhibit men of Africk from appealing to the B. of Rome Also the defection and beastlie cowardlinesse of some Bishops dwelling in places where the pride of the Roman Bishops had bene chieflie abandoned their defection I say from the footsteps and good decrees of their antecessours gaue encouragement to the Roman B. to set forward his vsurped supremacie as namely EVLALIVS B of Carthage dam ned the decrees of the Councils of Carthage and submitted himselfe to the chaire of Rome in the dayes of BONIFACIVS 2. promising to do all things according to his aduise and direction Of the which victorie BONIFACIVS 2. rejoyced and gloried and wrote to the Bishop of Alexandria that this promise of subjection which EVLALIVS made to the chaire of Rome should be divulgat and notified vnto other Churches But the argument taken from the authoritie and example of EVLALIVS is like vnto himselfe If he being weyed in a just ballance will be found foolish vnconstant timorous rash naughtie what can we say of the argument taken from his authoritie and example but the like Beside this from the 6. Councill of Carthage vntill the dayes of BONIFACIVS B. of Rome and EVLALIVS B. of Carthage interveened 100 yeeres All this time the godly and learned fathers that were in the sixt Councill of Carthage not AVGVSTINE himselfe except were vnder the sentence of CELESTINVS cursing and yet we hope in the mercie of GOD that AVRELIVS B. of Carthage AVGVSTINE B. of Hippo and the rest of the fathers whom he cursed are reigning with Christ in heauen notwithstanding of CELESTINVS foolish cursing EVLALIVS more foolish repentance This is wel noted by PHILIP MORNEY that Phoe nix of France Lib. myster iniquitatis The Roman Bishops hunting foral occasions of preferment were like to a wild halke in the morning hungrie and swiftly soaring in the aire if he cannot catch a Partridge he will make a Lauerock his prey euen so the Bishops of Rome taking their vantage by euery light occasion laboured to bring their brethren in subjection to their soueraignitie In witnesse whereof ACACIVS B. of Constantinople vsed the aduise and counsell of FELIX 3. B. of Rome in disauthorizing and excommunicating PETRVS MOGGVS a fauourer of the Eutychian heresie This thing ACACIVS did by no necessitie but of good will and as a brother seeking the aduise and support of another brother After this PETRVS MOGGVS being both disauthorized excommunicat he repented forsooke his errour and offered his supplicant bill to ACACIVS crauing relaxation from that fearful sentence of excommunication FELIX 3. on the other side because his aduise was not craued in the relaxation aswell as in the excommunication he cursed ACACIVS B. of Constantinople and GELASIVS 1. his successor did the like What meeting ACACIVS gaue to FELIX it is not needful to reherse it is sufficiently known he was not behind with him Here euery man may see that the Rom an bishops made vantage of these who soght their counsell as if it were necessarie that he who craueth our aduise in one thing should be bound to doe nothing without our aduise in any time to come Moreouer the hearts of the Roman bishops being excessiuely bent to preferment could not abstain from flattering of Emperours Princes thereby gaining vantage prefer ment but lossing the fauour of God and falling vnder that heauie sentence of the curse of God spoken by ISAIAH the Prophet Woe vnto them which speak good of euill and euill of good which put darkenesse for light and light for darknesse that put bitter for sweet and sweet for sowre Isa. 5. ver 20. It is not known to the world that BONIFACIVS 3. flattered PHOCAS emperour who by treason vnspeakable cruelty put out of the way MAVRITIVS him master his wife and children And for this cause he was aduanced to this honour to be called bishop of al bishops But marke well by whom by PHOCAS a tyrant a traitor a murtherer of his master MAVRITIVS Yet the chair of Rome should had lesse rebuke if this flatterie had begun at the person of BONIFACIVS 3. or yet ended in him but before him GREGORIVS 1. of whom the Roman Church braggeth so much
But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenaÌ„ce of their errours such as Constantius and Valens protectours of the Arrian heresie and Anastatius and Heraclius fauourers of the Heresie of Euiyches This support they had of supreame powers strengthened the aâ—…me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persâ—…cution a short breathing time was granted by GOD vnto his CHURCH who will not suffer the rodde of the wicked perpetually to lie vpon the righteous lest they put out their hand vnto iniquitie The dayes of the reigne of Constantine were the breathing dayes of the persecuted CHURCH Men banished for the cause of CHRIST by the Emperours edicts were returned from their banishment restored to their offices dignities and possessions which duely belonged vnto them The heritage and goods of such as had suffered death for the cause of CHRIST were alloted to their neerest kinsmen and incase none of these were founde aliue then their goods were ordained to appertaine vnto the CHURCH These beginnings of an admirable change of the estate of persecuted men wrought in the hearts of all people a wonderfull astonishment considering within themselues what could bee the euent of such suddaine and vnexpected alteration The care that Constantine had to disburthen persecuted Christians of that heauie yoke of persecution that pressed them downe so long was not onely extended to the bounds of the Romane Empire whereinto Constantine was soueraigne lorde and absolute Commander But he was carefull also to procure the peace of Christians who liued vnder Sapores King of Persia who vexed Christian people with sore grieuous persecution so that within his Dominions more then sixteene thousande were founde who had concluded their liues by martyrdome Amongst whom Simeon Bishop of Selentia Ustazares the kings eldest eunuch his nurs-father in time of his minoritie Pusices ruler of al the kings artificers Azades the kings beloued eunuch Acepcimas a Bishop in Persia all these were men of Note and Marke who suffered martyrdome vnder Sapores king of Persia. While the cogitations of Constantine were exercised with meditation by what meanes the distressed estate of Christians in Persia might be supported by the prouidence of GOD the Ambassadours of Sapores king of Persia came to the Emperour Constantine whose petitions when he had granted he sent them back againe to their lord and maister and he sent with them a letter of his owne intreating Sapores to be friendly to Christians in whose Religion nothing can be founde that can justly bee blamed His letter also bare the bad fortune of the Emperour Valerian the VIII persecuter of Christians and how miserably hee ended his life and on the other part what good successe the LORD had giuen vnto himselfe in all his battels because hee was a defender of Christians and a procurer of their peace What peace was procured to distressed Christians in Persia by this letter of Constantine the Historie beares not alwayes his indeuour was honest and Godly In Constantines dayes the Gospell was propagated in East India by Frumentius and Edesius the brother sonnes of Meropius a man of Tyrus This Historie is written at length by Râ—…ffinus Theodoretus Sozomenus and many others Likewise it was propagated in Iberia a country lying in the vttermost part of the Euxien sea eastward by the meanes of a captiue Christian woman by whose supplications first a childe deadly diseased recouered health and afterward the Queene of Iberia her selfe was relieued from a perilous and dangerous disease by her prayers made to CHRIST The King of Iberia sent Ambassadours to Constantine crauing of him that hee would send Preachers and Doctors to the countrey of Iberia who might instruct them in the true faith of CHRIST Which desire also Constantine performed with great gladnesse of heart Now to returne and to speake of the Dominions subject to the Romane Empire Constantine the sonne of Constantius Chlorus begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres he gaue commandement to reedifie the Temples of the Christians that were demolished in time of the persecution of Dioclesian This commandement was obeyed with expedition and many more large and ample Churches were builded meete for the conuentions of Christian people Likewise the Temples of Idoles were locked vp better they had beene demolished and equalled with the ground then had it beene a worke of greater difficultie to Iulian the Apostate to haue restoâ—…ed againe Heathen Idolatrie Many horrible abuses both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour such as cubitus mensuralis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their TeÌ„ples In Rome the bloody spectacle of Gladiatores that is of Fencing men with swords killing one another in sight of the people was discharged In Heliopolis a town of Phoenitia the filthy maners of young women accustomed without controlment to prostitute themselues to the lust of straÌ„gers vntil they were maried this filthy custome I say by the commandement of the Emperour Constantine was interdicted and forbidden In Iudea the Altar builded vnder the Oake of Mambre where the Angels appeared to Abraham and whereupon the Pagans offered sacrifice in time of solemne Faires for bying and selling of Merchand waires in that place This Altar I say was commanded to bee demolished and a Temple to bee builded in the same place for exercise of diuine seruice The care this good Emperour had to quench the schisme that began in Alexandria shall bee declaâ—…ed in the owne time GOD willing In somethinges Constantine was not vnlike to King Salomon who finding his Kingdome to bee peaceably setled hee gaue himselfe to the building of the Temple of Palaces and of Townes which he fortified made strong Euen so Constantine finding that no enemie durst enterprise any longer to molest the peaceable estate of his setled Kingdome he builded magnificke Temples in Bethlehem the place of the LORDS Natiuitie vpon Mount Oliuet from whence CHRIST ascended to Heauen vpon Mount Caluarie where CHRISTS Sepulchre was Hee builded also a Citie in Bithinia and called it Helenopolis for honour of his Mother Helena and another in Palestina and called it Constantia by the name of his Sister Also he builded a glorious Temple into Antiochia which his sonne Constantius perfected and to the dedication of that Temple a great number of Bishops were assembled as shall bee declared hereafter if the LORD please And finally hee builded the great Citie of Constantinople in Thracia and called it nova Roma whereas before it was called Byzantium This towne was builded anno 336. In end the good
of Fortune which onely remained they ouerthrew in Iulians owne time For this cause Iulian rased the name of Caesarea out of the roll of Cities and exacted from them 300 pound weight of golde compelled their Cleargie to serue in warrefare And finally he threatned to punish vnto the death all the inhabitants of Casarea but the righteous LORD cutted the cordes of the wicked and hee had not power to performe all his bloody designes He had intention to fight against the Persians yet would hee doe nothing without consultation of his gods Hee sent his most assured friendes to all the Oracles within the Romane Dominions and he himselfe would inquire at the Oracle of Apollo in Daphne what should be the successe of his enterprises The answere of Apollo was that hee was hindered by the dead to giue his responses Hereof it came to passe that Iulian gaue libertie to Christians to transport the bones of the Martyr Babylas About the same time fire came downe from heauen and destroyed the Temple of Apollo in Daphne and beate the image of Apollo in pieces like vnto the lightest and smallest powder or dust Moreouer he gaue libertie to the Iewes to returne to Hierusalem to build their Temple to offer sacrifices conforme to the law of Moses not for loue he caried toward the Iewes but for hatred of the Christians therefore the worke prospered not but was hindered by earthquake fire a mightie tempest of wind Marke how euery thing this hatefull enemy of CHRIST enterprised had an euill successe Iulian arriued at Ctesiphon the Metrapolitane towne of Chaldea after that Babylon was ruined The king of Persia had his people in better preparation then the Emp. looked for therefore he tooke deliberation to returne back againe to the bounds of the Romane dominions but hee who was deceitful al his dayes was in end deceiued by an old Persian captiue who led the Emp. into a barren wildernes where he concluded his life wounded with a darte but it remaines vncertaine by whom hee was slaine Jouinianus AFTER the death of Iulian Iouinian was chosen by the Romane armie to be Emperour but liued not fully 8. months in his Emperiall dignity He accepted not the souerainty vntill the time the whole army with uniforme consent acknowledged themselues to be Christians He made a couenant of peace with the K. of Persia such as the necessity of a distressed army compelled him to condiscend vnto for Nisib◅s a great Citie in Mesopotamia with some dominions in Syria were resigned ouer to the king of Persia. The blame of this scathfull capitulation was imputed to the temerity of Iulian the apostate who had brunt with fire the ships that should haue brought victualles to the armie and gaue hasty credite to a Persian captiue When he had reduced the army to the bounds of the Romane dominions hee buried the dead body of Iulian in Tarsus a towne of Cilicia and he reduced from banishmēt the worthy captain Valentinian whom Iulian had banished together with the Bishops banished from their places or compelled to lurke inspecial Athanasius whose counsel he was resolued to follow in matters of Faith Church gouernement In end he tooke purpose to goe to Constantinople but by the way in the Confines of Galatia and Bithinia hee concluded his life in a Village called Dadastana Valentinianus and Valens AFTER the death of Iouinian the Romane armie choosed Valentinian to be Emperour who reigned 13. yeeres In whom was accomplished which is promised in the Gospell to render an hundreth-folde in this life to them who suffer any losse for for CHRISTS sake in the world to come eternal life Valentinian CHRISTES sake lost his office in Iulians Court and hee receiued in this world a kingdome and hath a greater recompence of reward laid vp for him in heauē The magnamimus courage of Valentinian in beating on the face that heathē Priest who sprinkled holy water vpon his garments whereby he thought his garmēts to be contaminate not his body sanctified This couragious fact was the cause wherefore Iulian banished him to Miletina a town in Armenia He was relieued from banishment in the dayes of Iouinian was made Emp. after his death He was borne in a town of Panonia called Cibale he addressed himselfe immediatly after his acceptation of the Emperial souerainty to Constantinople and within the space of 30. dayes he choosed his brother to be his associate in the gouernement in such sort that the Emp. Valentinian gouerned the West and the Emp. Valens gouerned the Easterne parts of the Romane Dominions The Emp. Valens finding the Persians to be quiet and disposed to keepe the couenant of peace bounde vp in the dayes of Iouinian he vndertooke an vnsupportable warre-fare against the Homousians The usurpation of the Tyrant Procopius did somewhat slacken the readines and quicknes of his attempts but after Procopius was deliuered into the handes of the Emp. Valens by Agelon and Gomarius his Captaines hee rent in pieces the body of Procopius by bowing downe to the ground the toppes of strong trees whereunto he caused the legges of Procopius to be fastened The bodies of Agelon and Gomarius the two Captaines who betrayed Procopius were cutted in twaine with sawes of yron In which fact the Emp. Valens had no regarde to the oath of GOD which he made vnto them for their safetie Procopius being subdewed hee bended all his might against the Homousians He banished Mil◅tius Bishop of Antiochia to Armenia Eusebius Bishop of Samosata to Thracia Pelagius Bishop of Laodicea to Arabia The towne of Samos◅ta was so affectioned to their owne Pastor Eusebius that they would not communica◅e with Eunomius whom the Arrians sent to fill his place Val◅ns was filled with wrath against the Fathers conueened in the Councill of Lampsacum this is a towne neere vnto the straite firth of Hellespontus because they adhered fast vnto the Nicene faith In Constantinople he not onely banished the Homousians but also the Novatians their Bishop Agelius because they would not consent with the Arrians in the matter of faith In Edessa a towne of Mesopotamia the Emperour gaue commandement to slay the Homousians who were assembled together in the Church but the feruent zeale of one woman that ran in haste through the rankes of souldiers drawing with her her young and tender child together with her couragious answere to the Captaine staied the rage of the Emperour wonde◅fully for she counted it a sweet fellowship that she and her babe should bee found amongst the number of these who were counted worthie to suffer death for the NAME of CHRIST Neuerthelesse the Emperour banished of men who dwelt in Edessa especially of such as were in spiritual offices to the number of fourscore whom he commanded by two and two to bee dispersed through Thracia Arabia and Thebaida The inuincible courage of
Thessalomca the Emp. was moued with excessiue anger so that 7000. innocent people were sâ—…in inuited to the spectacle of Playes called Ludi circenses in the Grieke laÌ„guage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this fault the good Em. was reproued by Ambrose Bish. of Millane confessed his fault in sight of the people with teares and made a lawe that the like coÌ„mandements anent the slaughter of people should not hâ—…ue hastie execution vntill the time that 30. dayes were ouerpassed to the ende that space might bee left either to mercie or to repentance In like maner he was angry out of meaâ—…ure against the people of Antiochia for ouerthrowing the brasen portrate of his beloued bedde-fellow Placilla The Emp. denuded their towne of the dignitie of a Metrapolitane Citie conferring this eminent honour to their neighbour towne Laodicea Moreouer he threatned to set the towne on fâ—…e and to redact it vnto the base estate of a Vil age But Flauiannus Bishop of Antiochia by his earnest trauailes with the Emperour mitigated his wrath for the people repented their foolish fact were sore afraide the good Emp. moued with pitie pardoned the fault of the towne of Antiochia His lenitie toward the Arrians whom he permitted to keepe conuentions in principall Cities was with great dexteritie wisedome reproued by Amphilochius Bishop of Iconium For hee came in vpon a time and did reuerence to the Emperour but not vnto Arcadius his sonne albeit alreadie associated to his Father in gouernament declared Augustus whereat Theodosius being offended Amphilochis very pertinentlie and in due season admonished the Emperour that the GOD ofHeauen also would be offended with them who tolerated the blasphemers of his onely begotten Sonne the LORD IESUS CHRIST Wherupon followed a lawe discharging the conuentions of Heretiques in principall Cities In all these infitmities it is remarkeable that the good Emperour 〈◊〉 gaue place to wholsome admonitions The excessiue raines hee was compeâ—…led to vndertake in Waâ—…re-fare hastened his death for hee contracted sicknesse soone after his returning from the battell faught against Eugâ—…nius and died in the 60 yeere of his age and in the 16. yeere of his reigne He left behind him his two sons Arcadius to gâ—…uerne the East and Honorius to gouerne the West CHAP. II. Of Pastors and Doctors AFTER Eusebius Miltiades gouerned the Romane Church 4. yeeres 7. moneths and 8. dayes as Platina writeth His ministration was in the dayes of the reigne of Constantine to whom the Emperour remitted the controuersie betwixt Cecilianus and the Donatistes to bee judged by him and his Collegues Rheticus Maternus and Marinus The Donatistes would not acquiesce to the determination of Miltiades and his Collegues The good Emperour appointed this cause of new againe to be judged in Aâ—…les by a number of Bishops of Spaine Italie and France because the Donatists would not acquiesce to the determination of Miltiades and his Collegues In the Councill of Aâ—…les Cecilianus was likewise absolued and the Donatistcs againe succumbed in their probation Notwitstanding they appealed to the Emp. Constantine and when the Emp. heard the cause of Cecilianus pleaded before himselfe the Donatists could not proue that either Cecilianus had beene admitted Bishop of Carthage by a man who was Proditor or yet that hee had admitted any other man culpable of the like fault to an Ecclesiasticall office If the Bishop of Rome had beene supreame Iudge in all Ecclesiasticall causes Constantine had done him wrong to appoint other Iudges to cognosce in this cause after the Bishop of Rome and his Collegues had giuen out their definitiue sentence His ordinance anent prohibition of fasting vpon the LORDS day was expedient at that time to bee a distinguishing note of true Christians from Manichean heretiques whose custome was vpon the LORDES day to fast The purple garment the palace of Lateran the superioritie of the towne of Rome and gouernament of the West which honours some alledge were conferred by Constantine to Miltiades and Silvester is a fable not worthie of refutation all these honours the Emperours of the West successours of Constantine possâ—…ssed and not the Bishop of Rome for the space of many hundreth yeeres To Miltiades succeeded Silvester and ministred 23. yeeres 10. monethes 11. dayes In his time was the Heretique Arrius excommunicated by Alexander without the fore-knowledge of the Bishop of Rome It was enough that after excommunication intimation was made to other bishops which duety the Bishop of Alexandria neglected not Learned men should be ashamed of fables to say that Constantine was baptized by Siluester for Siluester was dead before Constantine was baptized And Platina himselfe is compelled to grant that Marcus the successor of Siluester gouerned the Church of Rome in Constantines dayes And Eusebius testifieth that Constantine was baptized in Nicomedia immediately before his death Concerning the donation of Coâ—…stantine wherein he conferreth the dominion of the West to the Bish. of Rome it is like vnto a rotten egge which is cast out of the basket lest all the rest bee set at the lesse auaile No ancient writter maketh mention of any such thing Yea Constantine in his testamentall legacie allotted the Dominion of the West to two of his sonnes namely to Constantinus younger and to Constans How then had hee by an anteriour disposition resigned these Dominions to the Bishop of Rome If Papistes bee not better countenanced by Antiquitie in other thinges then in this point they haue no great cause to bragge of Antiquitie To Siluester succeeded Marcus and ministred 2. yeeres 8. monethes and 20. dayes After Marcus Iulius gouerned the Romane Church 15. yeeres Sozomenus attributes to Iulius 25. yeeres His ministration was in the dayes of the Emperour Constantius and his brethren Hee was a defender of the true Faith and a Citie of refuge to those who were persecuted by Arrians as namely to Athanasius Bisshop of Alexandria Paulus Bishop of Constantinople Asclepas Bishop of Gaza Marcellus Bishop of Aneyra and Lucius Bisshop of Adrianopolis All these were vnjustly deposed from their offices by the Arrians and had recourse to Iulius Hee was neither ashamed of the Gospell of CHRIST nor of his afflicted seruantes In the Councill of Sardica great honour was conferred vnto him to wit that men vnjustly condemned by Arrians shoulde haue refugâ—… to Iulius to whom they gaue power of newe againe to judge their cause This was an Act of the Councill of Sardica and not of the Nicene Councill as was confidently alledgâ—…d in the Councill of Carthage and a personall honour conferred to one man alone for respectiue causes but not extended to his successours as though all the Bishops of Rome at all times shoulde bee Iudges of appellation The Arrians were sore grieued for this that Iulius both in worde and deede and writ assisted Athanasius and his complices The chafing letters and mutuall expostulations that passed
attempts against Chrysostome I remit to the next CENTURIE Bishops of Antiochia IN Antiochia after Tyrannus succeeded Vitalius about the time that the rage of the tenth Persecution began to bee asswaged therefore hee re-edified a Church in Antiochia which had beene demolished in time of the Peâ—…secution of Dioclesian and his successour Philogonius perfected the building To whom succeeded Eustatius who was present at the Councill of Nice was Moderator and Mouth to all the rest Eusebius sometime bishop of Berytus afterward bishop of Nicomedia and last of alâ—… bishop of Constantinople did insinuate himselfe in fauour with the Emperour Constantine and obtained from him libertie to goe to Hierusalem and to visite the Temples that Constantine had lately builded in Bethlehem Hierusalem vpon Mount Oliuct To him resorted a number of Arrian Bishops who had alâ—… secretly conspired against Eustatius and suborned a vilde woman to accuse him of whoredome The Arrians vpon the simple deposition of a woman suborned by themselues contrarie â—…al kind of order depâ—…sed Eustatius and perswaded the Empâ—…rour to banish him as a man conuict both of adulterie and of tyrannie But the LORD laide his correcting hand vpon the woman whom the Arrians had suborned so that she died sore tormented with a grieuous sickenesse and confessed that money was giuen vnto her to accuse Eustatius that she had sworn deceitfully because the child procreated with her was begotten by Eustatius a smith of that name but not by Eustatius bishop of Antiochia The Arrians in the dayes of Constantine had no great vpperhand except onely in the matter of Athanasius his banishment to Triere and in the deposition and banishment of Eustatius to Illyricum But in the dayes of Constantius they tooke boldenesse and planted Arrian bishops in all principall places so that in Antiochia after Eustatius Eulalius Euphronius Placitus Leontius Eudoxius all these were Arrian bishops and placed by them in Antiochia In end Meletius was ordained bishop of Antiochia a man of great giftes whom the Arrians transported our of Sebastia in Armenia and placed him in Antiochia supposing that by the meanes of his excellent learning many should be allured to their opinion But it fell out farre otherwise for Meletius professed the true faith Onely the reproueable forme of his entrie by receiuing ordination from Arrian bishops was the grounde of remedilesse schismes in the Church of Antiochia There had beene alreadie two factions in the towne to wit Arrians and Eustatians now the thirde faction is added of them who were called Meletiani with whom Eustatiani did not communicate but abhorred them as they did the Arrians This schisme indured after the death of Meletius for the space of fourescore and fiue yeeres Meletius was banished in the dayes of Constantius and Euzoius an Arrian bishop placed in his roome Hee was restored againe by Iulian onely for desire hee had to vndoe things done by Constantius and to bring his name to disgrace Likewise vnder the reigne of the Emperour Valens he was banished the seconde time Hee gouerned the Church of Antiochia fiue and twentie yeeres and died in Constantinople immediately after the second generall Councill and was caried to Antiochia to be buried there The ordination of Paulinus to bee Bishop of Antiochia Meletius beeing yet aliue was the foolish fact of Lucifer bishop of Calaris in the Isle of Sardinia He was restored from banishment in the dayes of Iulian. And tooke purpose accompanied with Eusebius bishop of Vercellis in Liguria who was likewise restored at that same time to visite the estate of their brethren Eusâ—…bius addressed himselfe to Alexandria and conferred with Athanasius But Lucifer went to Antiochia where hee found miserable distractions euen amongst those who professed one the selfe same Faith When exhortations to unitie could preuaile nothing but the dissention daily increased hee ordained Paulinus presbyter of Antiochia and the chiefe of those who were called Eustatiani to bee bishop of Antiochia This fact of Lucifer was like vnto fewell added vnto the fire and mightily augmented the schisme Theodoretus blameth him for so doing and Eusebius Vercellensis when hee came backe from Alexandria disliked also the fact of Lucifer Wherefore Lucifer woulde not communicate any longer with Eusebius These sorrowfull times of multiplied schismes alienated the heartes of a great number of people from the true CHURCH Meletius was restored from his seconde banishment in the dayes of the Emperour GRATIANUS Paulinus woulde vpon no condition communicate with him because hee had receiued ordination from the Arrians When Meletius had ended his life the people woulde not admit Paulinus to be their bishop because they said it was not meete that hee should bee his successour who dispised his fellowship and counsell in his life time To MELETIUS succeeded FLAVIANUS a worthie mâ—…n Paulinus albeit hee appointed Euagrius to bee his successor yet such formes manifestly repugnant to the approued order of the Church could take no place The bishops of Rome Damasus Siricius and Anastatius were great aduersaries to him and misinformed the good Emperour Theodosius against him but when hee compeared before the Emperour he spake before him both freely and wisely wordes that liked the Emperour well as they are reported by Theodoretus O Emperour if any man doe blame my Faith as peruerse or my life as vnworthie I am content to be judged by my very aduersaries but if the disputation onely boe anent principalitie and eusinent places I will not contende with any man but denude my selfe of all superioritie and comâ—…it the chaire of ANTIOCHIA to whome yee like best The Emperour admired his courage and wisedome and sent him backe againe to gouerne his owne flocke and was slow to heare friuolous accusations in time to come against Flarianus This was that worthie Bishop who associated 〈◊〉 Chrysostome to be his fellow-labourer in Antiochia and who mitigated the wrath of Theodosius conceiued agaâ—…nst the Citie of Antiochia for misusing the imagâ—… of his wife Placilla Bishops of Constantinople CONSTANTINOPLE was builded by Constantine anno 336. in a plaâ—…e where Asia and Europe neerely confines bâ—…eing separatâ—…d onely by a narrow firth called of old Boâ—…phorus Thracius The cause wherefore this Emperiall Citie was builded in this place was not to resigne the towne of Rome and the gouernament of the West to the bishop of Rome but as Sozomenus writes that Constantinople or new Rome might be as a soueraigne Lady to all those who in the East West North or South were obedient to the Romane Empire Learned men in our dayes are ashamed to mainetaine all the foolish fables of the Romane Church for they see clearely the cause of the building of this great Citie was to keepe firmely both the East and the West vnder the Souerainitie of Constantine and his successours Alexander bishop of Constantinople proued a worthie man in the dayes of the Emp.
Athanasius It was an easie matter for the Arrians to imprint into the vlcerate mind of Constantius an hatred against Athanasius In this Councill they set downe diuers summes of Faith first secretly couâ—…ting the venome of their Heresiâ—… but afterward as it were repenting they manifested themselues more clearly in their owne colours After this Councill followed terrible earth-quakes in the East wherewith many townes were shaken especially the towne of Antiochia with continuall earthquakes was shaken for the space of a whole yeere The principall designe of the Councill was to eject Athanasius out of his chaire and to alter the summe of Faith set downe in the Nicenâ—… Councill as euidently appeared by sending of Syrianus to destroy Athanasius and to place Gregorius in his roome but Athanasius escaped the danger by the great prouidence of GOD and fled to Iulius Bishop of Rome and the Arrians displaced againe Gregorius and appointed Georgius a man of Cappadocia and moâ—…e fit for their purpose to bee bishop of Alexandria The fauour that Iulius bishop of Rome shewed to Athaâ—…asius b. of Alexandria Paulus b. of Constantinople Asclepas b. of Gazâ—… and Lucius b. of Adrionopolis was the cause mouing the Arriâ—… to haue so frequent meetings in Antiochia Very sharpe lâ—…tters passed betwixt Iulius and the Orientall bishops Iulius blamed them because they had both rashly and vnrighteously deposed the fore-named bishops They on the other part expostulated with Iulius because he had receiued to his fâ—…llowship men deposed by them whereas none of the East Church had admitted Novatus to their communion whom the bisâ—…op of Rome had excommunicated After the issue of three yeere another Councill was conueened in Antiochia about the yeere of our LORD 348. whereinto the Arrians set foorth a newe summe of their Faith in very ample and prolixe maner and different from all other formes sâ—…t downe before the copie whereof they sent to the bishops of Italie by Eudoxius b. of Germanicia Martyrius and Macedonius but the bishops of Italie woulde not receiue it contenting themselues with the summe of Faith set downe in the Nicenâ—… Councill In the yâ—…ere of our LORD 351. by the commandement of Constantius and his brother Constans a great Nationall Councill was gathered in Sardica a towne of Illyricum of olde Dâ—…cia Many Bishops of the West to the number of three hundreth resorted to this assemblie but from the East onely 76. They who came from the Easterne parts would not vouchsafe to bee present in the Councill except Protogenes b. of Saraica and Osius b. of Corduba had separated from their fellowship Paulus b. of Constantinople and Athanasius b. of Alexandria But the cause of their absenting themselues from the Councill indeed was this as Theodoretus prudently recordeth because the forgers of false accusations against the men of GOD whose cause was appointed to be judged in this Councill they durst not abide the trial of honest judges and men of vnsuspect credite The Councill finding that the Arrians conuicted in conscience durst not compeare to accuse Paulus and Athanasius whom notwithstanding they had deposed in the Councils of Tyrus and Antiochia proceed to the triall of their cause and findâ—…th all the accusations of the Arrians agâ—…inst Paulus Athanasius Asclepas and the rest to be but a masse of forged calumnies and lies Arsenius was found to bee aliue whom the Arrians alleadged Athanasius had slaine As concerning the ouer-throwing of the holy Table and breaking of the holy Cuppe by Macarius whome Athanasius had employed and therefore the blame was laide vpon him it was found to be a notable lie because when Macarius entered into the Church of Mareota where this fact was alledged to bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were present in the Church And such kinde of persons were not permitted to be present at the celebration of diâ—…ine mysteries Ishyras also who was the principall forger of all the fore-mentioned calumnies was found to haue bene tyed to the bedde by infirmitie at that time when Macarius was alledged to haue done these thinges And finally it was founde that â—…shyras had receiued a Bishopricke as the wages of iniquity from the Arrâ—…ans before he had bene admitted presbyter in any Churâ—…h Also the supplicant billes of Paulus Asclepas Marcellus c were read tryed and examined and they were all found honest vpright men and they were all recommended by the letters of the Councill of â—…ardica to their owne flockeâ—… On the other part the Bishops whom the Arrians had intruded in the places of the fore-mentioned brethren they deposed them and abhorred their memorie such as Gregorius in Alexandria Basilius in Ancyra and Quintianus in Gaza of whom they decearned that they were not worthy of the name of common Christians let be to be called bishops commanding all people to forsake their fellowship and neither to send letters to them nor to receiue letters from them The like sentence they pronounced against Theodorus of Hâ—…raclea Narcissus of Neronias Acacius of Caesarea Palestinae Stephanus of Antiochia Ursatius of Sigidun in Mysia Valens of Myrsain Pannomia Menophantus of Ephesus and Georgius of Laodicea principall patrons of the Arrian Heresie The Arrians on the other part assembled themselues in Philippopolis a towne of Thracia and there they damned of new againe Paulus and Athanasius Likewise they damned Iulius B. of Roâ—… Osius b. of Corduba Protogenes b of Sardica Maximinus b. of Trieâ—… and many others whom they cursed also because they had admitted to their fellowship those Bishops whom they had deposed Sozomenâ—…s is in that opinion that the Councill of Philippopolis preceeded the Councill of Sardica From 35. Prouinces did Bishops resort vnto the Councill of Sardica From this time forward there was added diuersitie of affection vnto diuersitie of opinion and these who dwâ—…lt in the East did not communicate with them who dwelt in the West Some Arrian Bishops dwelt in the West such as Auxentius b. of Millan and Ursatius Valens But by the vigilant trauels of the b. of Rome and other godly Bishops of the West it came to passe that these Sâ—…minaries of errours did not preuaile much in the Wâ—…sterne partes This is that Councill whereinto Iulius B. of Rome for his good carriage good deseruings was appointed to be Iudge of Appellations when the like case fell out that righteous men were oppressed with the vnrighteous deâ—…ling of Heretiques But remember that this is a constitution of the Councill of Sardica and not of the Nicene Councill And this was a priueledge both persona'l and temporall for extraordinary causes conferred to Iulius but not to bee extended to all his successors nor yet to continue at all times In the yeere of our LORD 356 and fiue yeeres after the Councill of Sardica by the commandement of the Emp. Constantius a Councill was gathered in Sirmium a towne of Illyria Bullinger calleth it a towne of
are reckoned amongst orders of Monkes yet was their emploiment more in desending Christians from the injurie of Infidels then in reading praying or any other spirituail exercises What became of these Templarii after they were dispersed throughout EUROPE and whether they were justly or vnjustly cut off all at one time by the ordinance of Clemens the fift in the Councill of Vienne I omit to speake but whether they had beene guiltie or innocent it was but small clemencie in Pope Clem. to giue out a sentence of death against so many before they were warned heard and sufficiently conuicted of faults laide vnto their charge The Orders of Carmelâ—…es who dwelt vpon Mount Carmell where Helias prayed and of Camaldinenses Ioannites the Order of white Monkes of the holy Trinitie of S. Clara of Penitentiers and scourgers of themselues of Crosse-bearers and Starrebearers of Minimes and of Bonehomes of Penitent sisters of Saccit of Bethlehemites of the seruantes of Marie of Georgians and many more This multiplication of Orders declareth that there was greater care amongst late Monkes to find out some dissimilitude of habite and ceremonies amongst themselues then to conforme themselues to the similitude of CHRIST The Orders of the Franciscans and Dominicans ouerspred the worlde about the 1200. yeere of our LORD Their number in short time was mightilie increased so that the Francisâ—…ans rejoyced that there were founde of their Order in diuers Nations two thousande one hundreth fourescore and sixe Monasteries And the Dominicans numbred foure thousande one hundreth and fourtie sixe Monasteries in EUROPE all professing their Order as Creccelius sometime an Augustine Monke reckoneth These were like vnto the Frogs of AEGYPT whose number made them to bee fearefull And like vnto the Grasse-hoppâ—…rs of AEGYPT which ate the residue that remained and escaped from the Haile These were like vnto Mothes in a garment like Myce in a barne like Caterpillers amongst corne and roust in mettals so offensiue vnto the world that the people groned for the oppression of begging Friers The Dominicans followed the rules of the Augustine Monks this is the cause wherefore Creccâ—…lius of whom we spake before reckoneth not the Dominicans as one of the principall stockes and rootes from which other Orders as branches did proceed Both these Orders of Franciscans and Dominicans had their allowance and confirmation from Innocentius the third who dreamed that the Church of Laterane was bowing and inclining to fall and that saint Francis and saint Dominicke set to their shoulders to vphold the decaying Church of Laterane What wonder is it that these Orders teach a doctrine of lyes dreames whose confirmation coulde not bee obtained vntill Pope Innocentius the third dreamed that these two did vphold the Church of Laterane In the Sermones of the begging Friers saint Francis is extolled with excessiue praises as if by long fasting earnest prayers and deepe meditations he had beene counted worthie to see Celestiall visions and to bee marked in handes feete and side with the markes of the sufferinges of CHRIST Notwithstanding of all these Hyperbolicke praises in the verie beginning of his deuotion hee beganne at theft and stole money from his father and gaue it to a Priest to helpe the reparation of the Church of saint Damian And for this cause his father tooke him and did beate him with manie stripes In so farre that they who doe pleade saint Francis cause deny not that hee tooke away his fathers money neither doe they deny that for this cause hee was chastised by his father but they call the foresaide chastilement persecution The Monkes and Friers of the Order of Saint DOMINICKE doe attribute vnto him both in his life-time and after his death the working of so manie and so great miracles as if it were their purpose not onely to preferre him vnto saint FRANCIS but also to equali him to CHRIST and to his Apostles Notwithstanding his greatest deuotion was in beating himselfe thrise â—…uerie night with an yron chaine partlie for his owne sinnes partlie for the sinnes of other men who were aliue and partlie for the sinnes of those who were in purgatorie This fact I saie was as foolish and derogatorie to the honour due to CHRIST and to the merites of his sufferinges as anie thing that was done by that notable foole saint FRANCIS The latest Orders such as the Iacobines and Capuscings are but branches of the Francisâ—…ane and Dominicane Orders and are famous as Erostratus was rather for euill then for good The lapuscings are fine Trumpetters to proclaime warre-fare against the Citie of GOD And the Iacobines are souldiours of Sathan to put hande to worke and to fight against the Heauen in not sparing the Anointed of GOD and him who was anointed with that Celestiall oile that came from aboue as they themselues and others of their Religion doe affirme Concerning the Iesuites who may more properlie bee called Layolites then Iesuites because they walke rather in the foote-steps of Layola the author of their sect then in the footesteps of IESUS who neuer taught any man to follow the way of Cain as they doe But Layola was a souldiour and delited in shedding of blood Of them I say I am in doubt whether to call them an Order or not for the old Aenigma is reuiued in them Vir non vir percussit non percussit lapide non lapide avem non avem super arbore non arbore Euen so the Layolites may be called an order and not an ordere because they will not be bound vnto a certaine habite as a distinguishing note separating them from other Orders lest by their habite they shoulde bee discouered and made knowne to Princes against whose estate they trafficke with most treasonable attemptes neither will they conteine themselues within their owne boundes as if they woulde counterfeit the Apostles but with a preposterous counterfeiting called by the Gracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were the Ambassadours of CHRIST the Iesuites are the ambassadours of the antichrist the Apostles endeuoured to set vp the Throne of CHRIST by preaching the death of CHRIST the Iesuites endeuour to repaire the losse of the antichrist with the slaughter of Christian Princes O generation of Vipers the broode alreadie conceiued in their venomous breastes will bee their destruction as it is the destruction of the feminine Vipers but I leaue a description of their bloodie attemptes to others who haue better knowledge of the profundities of Sathan more clearely manifested in them then it was of olde in the tenne persecuting Emperours To all these fore-mentioned Orders one thing is common that they are all obliged bound by vowes of chastity pouerty obedience euery one to the atteÌ„dance of his owne order the Layolites haue added the vow of temperancie without which custody it is hard to keepe chastitie the vow of chastitie is good prouiding that Matrimonial chastity be included vnder the generality of the word
another Timotheus furnamed Aelurus to be B. of Alexandria yet when Zeno was restored to his soueraignitie againe Salophaciolus receiued his place againe After Timotheus Salophaciolus followed Ioannes Tabennesiota whom the Emp. Zeno iustly hated for his periurie for hee came ambassadour to the Emperour craued that when their B. was dead the Church of Alexandria might haue libertie to choose their own bishop the Emp. suspected that he was ambitiously suting the place to himselfe therefore did bind him with an oath that when the place should happen to vaike hee should make no moyen to possesse himselfe into that rowme but hee did the contrare accepted the place therefore the Emp. Zenâ—… banished him he fled to Foelix B. of Rome who being misinformed by Ioannes Tabennesiota made him to thinke that hee was persecuted for the true faith as Athanasius was who fled to Iulius bishop of Rome but the Emperours letter assured him of the contrarie that hee was banished for periurie Petrus Moggus who followed is to bee reckoned in an other catalogue Patriarches of Antiochia To Flavianus in Antiochia succeeded Porphyrius whose ordination was more secret than becomes the ordination of bishops to be in absence of the people when they were deliting themselues with the sight of stage playes in Daphue He consented to the deposition of Iohn Chrysostome No Man whom I haue read maketh reuerent record of him except Theodoretus who possibly doth not examine him narrowly but for the dignitie of his place letteth him passe with a note of commendation After Porphyrius succeeded Alexander a man much coÌ„mended by Theod. for eloquence but more for peace for he was not onely an instrument to quiet the estate of his own Church of Antiochia but also to quiet the estate of other Churches and hee was the fiâ—…st who inserted the name of Iohn Chrysostome into the catalogue of holy bishoppes and peâ—…swaded others to doe the same Theodotus was his successor 4. yeeres of whom little is written To Theodotus succeeded Ioannes Gramâ—…aticus ministred 18. yeere In his time the Councill of Ephesus was assembled by Theodosius 2. and Valentinian 3. In it there was a pitifull distraction betwixt Iohn B of Antiochia and Cyrillus B. of Alexandria for a light câ—…se Not because John B. of Antiochia fauoured the herâ—…sie of Nâ—…storius but in râ—…spect hee thought Cyrillus too hastie in giuing out a definitiu sentence before the full number of his brethren were assembled together This dissention was afterward reconcilâ—…d and Ioannes sent to Cyrillus Paulus Emisenus and craued his fâ—…iendship and was reconciled with him Domnus the successor of Iâ—…annes was an vnconstant man Hee consented to the deposition of Eutyches and afterward in the Councill called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee consented to thâ—… reposition of Eutyâ—…hes He receiued a iust recompence of his vnconstancie for the second Councill of Ephesus deposed him and ordained Maximus B. of Antiochia Maximns was admitted B. of Antiochia by the second Councill of Ephesus Hâ—…e was present at the Councill of Chalcedon whereinto albeit the second Councill of Ephesus was damned as hereticall and all the actes of it were abrogated yet they gaue allowance to the deposition of Domnus and to the admission of Maximus which thing came to passe by this occasion Leo B of Rome had receiued Maximus to his communion before the Councill of Chalcedon albeit hee had receiued ordination from an hereticall Councill and the ambassadours of Leo were prâ—…sidents in the Councill of Chalcedon therefore they ouerpassed lightly and with allowance any fact that was done by the B. of Rome But all the world was set in busines when Acatius receiued in fauour Petrus Moggus because it was done without foreknowledge of the Bishop of Rome To Maximus succeeded Martyrius who beeing absent at Constantmople for necessar affaires of his own Church Petrus Gnapheus stale away the hearts of the people from him so that at his returning he was compelled to leaue Antiochia with this good-night I forsake a disobedient Clergie arebellious people and a defiled Church reseruing vnto my selfe the dignitie of Priesthood Petrus Gnapheus for his desertes is worthy to bee reakoned in the rolle of heretiques First he supplanted Martyrius by vnhonâ—…st meanes in the dayes of the Emperour Leo. Secondly hee ordained a clause to bee added to that part of the Liturgie which is called trisagios sanctus Deus sanctus fortis sanctus immortalis To this I say he added qui crucifiâ—…us est pro nobis which forme of speaking albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may tollerate it to be spoken was said by him in an hereticall sense as if the diuinitie had suffered paine Thirdly he attributed diuine honours vnto the Virgin MARIE and ordained that her name should bee in called vpon in the publicke prayers ' of the Church Hee was banished by the Emperour Leo and restored by Basiliscus hee damned the Councill of Chaloedon and was banished the second time by the Emperour Zeno and excommunicate by Fâ—…lix B. of Rome Acatius B. of Constantinople Stephanus succeeded in his rowme and was incontinent made out of the way by the faction of Gnapheus Calandion succeeded to Stephanus and hee likewise was banished by the Emperour Zeno. In end Petrus Gnapheus subscribed the henoticke letters of Zeno these were letters containing a summe of the true faith an approbation of godly Councils and a protestation of vnitie with godly Bishops 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greeke language signifieth vnitiue or coniunctiue and henoticke letters were letters to procure peace and vnion in the Church By these meanes Gnapheus obtained his place againe and is reakoned in the Catalogue of Bishops only for the subscription of the Emperours henoticke letters Patriarches of Jerusalem To Cyrillus succeded Ioannes Nepos After him Polythronius ministred in Ierusalem Hee was oft accused and oftentimes absolued His chiefe accusation was this that he counted himsâ—…lfe the supreme bishop of all bishops Sixtus 3. B. of Rome was serious in this turne because hee thought that the apple of his eye was touched when supremacie was spoken of Therefore hee sent 8. ambassadours to Jerusalem a Conncill of 70. bishops was gathered Polythâ—…onius was found innocent Notwithstanding he was conuict of some other faultes namâ—…ly that hee refused to consecrate a Church vntill 10. pounds of gold were payed vnto him for this cause he was ordained to dwell without the town a Vicar to supplie his roome and a portion to bee allotted to him for his sustentation This portion appointed for his sustentation when hee sawe the people of Jerusalem pinched with famine he sold it and supported their necessitie and was for his louing affection to his flocke restored to his office againe To him succeeded Iuvenalis whose vnconstancie GOD iusily punished He was present at the first Councill of Ephesus consented to the excommunication of
Emperour Anaslatius a nationall Councill was assembled at Sidon of eightie bishops by the procurement of Xenâ—…as B. of Hierapolis for vndoing the Councill of Chalcedone The Emperour had al eadie banished Euphemius and Macedonius bishops of Constantinople Yet he found that Flavianus B. of Antiochia and Helias bishop of Ierusalem altogether disliked and reprooued his proceedings neither could they admitte the lawe of oblinion called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Emperour would haue brought in to pacifie controuersies in the Church as ciuile controuersies at some times haue beene pacifiâ—…d for this cause the Emperour Aanastatius set himselfe directly against the trueth of GOD and gathered this Councill to vndoe the authoritie of the Councill of Chalcedone Flavianus Helias would not bee present at this vngodly Councill whereinto they damned the Councill of Chalcedone yet they abstained from damning Flavianus and Helias for a time Neuerthelesse by continuall accusations of these two bishops as if they had bene mockers of all the Emperours doings they procured their banishment as hath bene declared in the preceeding historie In the 22. yeere of the reigne of Anastaâ—…us and vnder the reigne of Clodoueus King of France conueened 32. bishops in the towne of Aurâ—…lia of purpose to settle some order in Ecclesiasticall discipline which through iniurie of time and irruption of barbarous people into the countrie of France had beene brought to great dissolution and misorder The Canons of this Councill are coincident for the most part with the Canons of all other Councils The two former Councils assembled in Spaine namely Ilerdense and Valentinum were vnder the reigne of Theodoricus Now these two Gerundense and Casaraugustanum are ceâ—…ebrated vnder the same King to wit Theodoâ—…us of the nation of the Gothes reigning in Spaine In Gerunda seuen bishops conueened made Ecclesiasticall constitutrons chiefly anent Baptisme that Catechumeni should bee baptized on Pasâ—…he day and at Pentecoste when most sâ—…lemne conuentions of people were gathered They who were vnder infâ—…mitie and sicknesse might bee baptized at any time and the infant which was likely to die mightlee baptized that same day where into it was borne In Caesaraugusta elenen bishoppes seeme to haue beene conueened They forbid fasting vpon the LORDS day for supersution or for respect of times or for perswasion It would appeare that this Councill had a desire to abolish the rites and customes of the Matichean heretiques who were accustâ—…med to fast vpon the Lords day In the dayes of Hormisda by the mandate of Theodoricus King of Gothes reigning in Italie a Councill was assembled at Rome vpon this occasion It was thought meet by the Emperour Anastatius Theodoricus King of Italie and many others that a Councill should be conueened at Heraclea for deciding controuersies in religion Many bishops resorted to Heraclea aboue the number of 200 but Anastatius suffered no Councill to be holden thereby incurring the great blame of inconstancie and carelessenesse in seeking out the trueth for this cause Theodoricus willed Hormisda bishop of Rome to gather a Councill at Rome whereinto the errour of Eutyches is damned of newe againe and ambassad ours are ordeined to bee sent to Anastatius the Emperour and to the bishop of Constantinople to diuert them if possible were from the errour of Eutyches but howe in humanely the ambassadours were intreated it hath beene declared in the description of the life of Hormisda Vnder the reigne of the Emperour Iustinus a Synode was gathered in Constantinople by Ioannes Cappadox Many grieuous accusations were giuen in against Severus B. of Antiochia such as sacrilegious spoyling of Temples vnder pretence of eschewing causes of Idolatrie he tooke away the golden doues that hung aboue the fontes and the altars and hâ—…e vttered many blasphemous speeches against the Councill of Chalcedone Ioannes Cappadox albeit hee was of a bad religion himselfe yet the authoritie of the Emperour and consent of the Councill procured that Severus should be damned of heresie whom the Emperour also banished and as some affirme punished him also by commanding that his blasphemous tongue should bee cut out In like maner the Monks of Apamea in a Council conueened in Syriasecunda accused Severus of bloody cruelty oppression in besieging of Monastries slaying the Monks spoyling their goods The like accusation was giuen in against Peter B. of Apamea which accusations beeing sufficiently proued by vnsuspect witnesses this Council damned Severus Petrus B. of Apamea In the fifth yeere of King Abnaricus was the second Councill of Toledo conueened partly for renuing the ancient constitutions of the Church and partly for making new constitutions belonging to Ecclesiasticall discipline It was ordeined that children whome their parents had dedicated to the Church they should not be admitted to the office of a Subdeacon vntil they were 18. yeeres of age neither to the office of Deacon before they were 25. yeeres old and at the beginning of their admission to the office of a Subdeacon namely when tâ—…ey â—…re full 18. yeeres olde and not before that time they should bee presented before the Clergie and people to make an open declaration whether they were of purpose to leade a continent life or to marie and these who protested they had not the gift of continencie are tolerated by the first Canon of the second Councill of Toledo to marrie In the yeere of our LORD 551 and in the 24. yeere of the reigne of the Emperour Iustinian was a generall Councill assembled at Constantinople The principall causes of this meeting are expresly set downe by Evagrius lib. 4. cap. 38. First in reâ—…pect of the controuersie betwixt Eustochius B. of Ierusalem and Theodorus Ascidas B. of Caesarea Cappadocia Eustochius cast out the Monkes of Nova Laura who obstinately defended the errours of Origen Theodorus Ascidas assisted them and saide that Eustochius B. of Ierusalem had dealt cruelly and inhumanely with his brethren to pacifie this controuersie was this Councill conueened Also great disputation was in the Church anent the bookes of Origen of Theodorus B. of Mopsuesta and some writings of Theodoritus B. of Cyrus and Ibas B. of Edessa this was the second cause of this great conuention to put an ende vnto these contentious disputations At this time MENAS was bishop of Constantinople but hee ended his life in the very time of the generall Councill The first question mooued in the Councill was this Whether or no men who were deade and had ended their course might lawfully bee cursed and excommunicated To this EVTYCHIVS a man before this time of no great account answered That 〈◊〉 as IOSIAS not onely punished Idolatrous Priestes who were aliue but also opened the graues of them who were dead to dishonour them after their death who had dishonoured GOD in their lifetime euen so the memorialls of men might be accursed after their death who had harmed Christes Church in
he was banished Seuerus a notable Eutychian heretique was placed in his roome this is he of whom I haue mentioned diuers times that Alamundarus prince of Saracens deluded his messengers and sent them backe ashamed and confounded The next attempt was against Helias B. of Ierusalem against whom this quarrell was forged that he would not subscribe the Synodicke letters of Seuerus and damne the Council of Chalcedone and by the Emperours commandement Olympius his captaine came to Ierusalem expelled Helias and placed Iohn a familiar friend of Seuerus in his roome This Iohn by the perswasion of Sabas a Monke of Palestina forsooke the fellowship of Severus was cast into prison by Anastatius the Emperours captaine but when he was brought foorth out of prison againe he disappointed the expectation of Anastatius the captaine for hee openly auouched the foure generall Councills and anathematised the followers of Arrius Macedonius Nestorius and Eutyches In doing whereof he was mightily assisted both by the people and the Monks so that Anastatius the Emperours captaine fearing popular commotion fled and returned againe to the Emperour but Severus B. of Antiochia moued with wrath against the Monks of Syria set vpon them slew 300. of them gaue their carcases to the foules of the heauen and the beastes of the earth such mercie was and is to bee found in headstrong heretiques In all this desolation the courage of Cosmas B. of Epiphania and Severianus Bishop of Arethusa is to be admired who wrote a booke conteining a sentence of deposition of Severus B. of Antiochia which booke Aurelianus a deacon of Epiphania clad in a womans apparrell deliuered vnto him in Antiochia and afterward conueyed himselfe away secretly The Emperour was highly offended against Cosmas and Severianus and he wrote to Asiaticus gouernour of Phoenitia that he should eiect them out of their places but when answere was returned to the Emperour that it could not be done without blood the Emperour left off further pursuing of them Many counted Anastatius a peaceable Emperour because he would haue setled controuersies in the Church as ciuile controuersies at some times are settled namely by a lawe of obliuion but there is no capitulation betwixt darknes light but darknes must yeelde vnto the light of GOD. In Africke moe than 900. were crowned with martyrdome vnder the reigne of Anastatius as the Magd. historie recordeth out of the first booke of Regino de Anastatio Platina writteth that he was slaine with thunder Justinus the elder AFTER Anastatius succeeded Iustinus a godly Emperour and gouerned nine yeeres 3. dayes Hee restored the Bishoppes whome Anastatius had banished Hee banished also Arrian bishoppes who were found within his dominions Severus bishop of Antiochia a vilde Eutychian heretique and a bloody Foxe hee displaced and caused him to be punished by cutting out his tongue as some affirme Theodoricus King of Gothes obtaining dominion in Italie persecuted true Christians with great hostilitie and sent ambassadours to the Emperour Justinus to restore the Arrian bishoppes whome hee had banished else hee would persue the bishoppes who were in Italâ—…e with all kinde of rigour And because the ambassadours returned not backe againe with such expedition as he expected hee put hand to worke and slewe two noble Senatours Symmachus and Boâ—…tius Likewise when the ambassadours were returned he cast in prison Ivannes Tuscus Bishop of Rome and his companions whom he had before imployed to goe in message to the Emperour Iustinus The bishop of Rome died in prison for lacke of sustentation but the LORD suffered not this barbarous cruelty of Theodoricus to be long vnpunished for the LORD strake him with madnesse of minde so that when he was sitting at table and the head of a great fish was set before him he imagined it was the head of Symmachus whome hee had slaine and was so stupified with feare that incontinent after he died In the dayes of this Emperour Iustinus was a terrible earthquake the like whereof hath not bene heard at any time before wherewith the towne of Antiochia was shaken vtterly ruined With the earthquake fire was mixed consuming resoluing into ashes the remnant of the towne which the earthquake had not cast downe In this calamitie Euphrasius B. of Antiochia perished The good Emperour mourned for the desolation of Aâ—…tiochia put on sackcloth on his body was in great heauinesse whereof it is supponed that hee contracted that disease whereof he died When hee found his disease dayly increasing he made choose of Iustinian his sisters sonne to bee his collegue who gouerned foure moneth in coniunct authoritie with his vncle and then Iuslinus ended his course Justinianus AFTER the death of Iustinus Iustinianus his sisters sonne gouerned 38. yeeres He would suffer no faith to be openly prosessed except the faith alowed in the foure general Councills Notwithstanding the Emprice Theodora his wife was a fauourer of Eutyches heresie This Emperour was bent to recouer all that was lost by his predecessours in Asia Africke Europe he had a good successe through the vertue valour of his captaines especially Belisarius Narses Belisarius first sought against the Persians who had ouercome not onely Mesopotamia but also many parts of Syria Antrochena Caua He ouercame them in battell compelled them to go backe beyond Euphrates Next he was employed to fight against the Uandales in Africke who possessed a great boundes of the Romane dominion euer since the dayes of Gensericus King of Vandales And it is to be marked that the time is now come whereinto the LORD will declare that the blood of his Sainctes is precious in his eyes For since the daies of Dioclesian that bloody persecuting Emperour no race of people persecuted GODS Saincts with so barbarous crueltie as the Vandales did for zeale they had to the Arrian heresie wherewith they were infected After Gensericus Hunericus and Amalaricus and Trasimundus who closed the doores of the Temples of Christians and banished their bishops to Sardinia Childericus would haue shewed some fauour to Christians reduced their bishops from banishment for this cause the Vandales did slay him gaue his Kingdome to Gillimer Now the LORD remembred the grones of his own prisoners wold not suffer the rod of the wicked perpetually to lye vpon the lot of the righteous Belisarius fought against the Vandales prosperously recouered Carthage al the bounds pertaining to the Romane Empire possessed by the Vandales Also he tooke Gillimer their King caried him captiue to Constantinople It is worthy of remembrance that Iustinian would not receiue into his treasure the vessels of golde which the Emp. Titus when hee burnt the Temple of Ierusalem transported to Rome These same vessels Gensericus King of Vandales when hee spoyled Rome transported to Carthage Belisarius after he had conquessed Carthage againe he brought them to Constantinople but Iustinian sent them to
with extraordinarie giftes of working miraculous workes hee indued them the departure of Valerius he was B. of Hippo his vncessant trauels in teaching GODS people and in stopping the mouthes of Heretiques and gainsayers of the trueth of GOD specially Donatists Pelagians and Manichean Heretiques his learned writings doe testifie When hee 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 Centurie flourished worthie preachers in France such as Eutherius B. 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 doeth 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 Claudianus Mammertus B. of Vienne is praised by Sidonius with excessiue coÌ„mendations as if all the graces of Ierom Augustine Basilius Nazianzenus and many other fathers had beene in corporated into his person Hilarius first bishop of Arls and afterward as appeareth of Vienne opponed himselfe directly to Leo B. of Rome and would acknowledge no iurisdiction nor domination of the B. 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 Hâ—…larius came to Rome nothing regarding the anathems and cursings of the Romane bishop and in his face affirmed that neither did CHRIST appoint Peter to bee hâ—…ad of the rest of the Apostles neither had the B. of Rome a soueraignitie ouer the Churches of France All the grandure of Leo his speaches who doth talke of those few words Tues Petrus super hac petra c. that is thou art PETER and vpon this rocke c. as if CHRIST had breathed vpon him and had bidden him receiue the holy Spirit so confidently did hee affirme that in these wordes was allotted a supremacie to the bishops of Rome the successors of PETER But this grandure I say of his proud conceats vaine interpretation of Scripture made not men of vnderstanding incontinently to stoup vndâ—…r the feet of a proud Prelat Vincentius Lirinensis a mighty impugner of herâ—…sies PROSPER AQVITANICVS SIDONIVS Bishop in some part of Ouerme MARTINVS TVRONENSIS is commended for the gift of many miraculous workes that were wrought by his hands He compared virginitie marriage and fornication to a medow a part where of was eaten by the pastoring of beastes another part was holled by the rudenes of wourting swine and the third part was vntouched but flourishing in the perfect growth of grasse neere to mowing time Fornication hee compared to the part of the medow that was holled and misfassioned with swine Mariage to that part of the medow that was pâ—…stored so that the herbes had their 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 flowre and all kinde of perfection In counting mariage good but virginitie better hee followeth the doctrine of the holy Apostle PAVL Reon gius B. of Rhemes by whom Clodoueus the first Christian king of France was baptized the whole countrie of France was purged from Paganisme and Arrianisme whereby it was miserably polluted by the Gothes and Vandales was a man of great account Concerning Aurelius and the bishops of Carthage Memnon and the bishops of Ephesus some occasion will bee offered to speake of them in the head of Councils neither will the nature of a Compend and breuitie whereunto I studie permit me to write of euery worthie man of whom I read in this Centurie CHAP III. Of Heretiques PELAGIVâ—… BRITO and his followers IVLIANVS and Coelestius maintained damnable heresies in the dayes of Arcadius and Honorius their pernicious heresies may be easily knowne by the learned writings of Augustine who directly impugneth the Pelagians by the Councils of Arausio in France Milevitanum in Numidia which damned the error of the Pelagians They affirmed that men by nature were able to fulfill the whole Law of GOD howbeit more easily better if they were supported by the grace of GOD. They denied Originall sinne and said the posteritie of ADAM were sinners by imitation of ADAMS sinne but had not receiued sinne by carnal propagation They said moreouer that children had not need to be baptized for remission of sinnes and that godly fathers in Scripture when they confessed their sinnes they did it rather for example of humilitie than for necessitie and guiltinesse of sinne This pestilent heresie was spread abroad in many places but chiefly in the Isle of Britaine because Pelagius being driuen from Rome came to the Isle foresaid and infected it with his errour but by the diligent trauelles of Germanus Altisidorensis and Palladius sent from Coelestinus B. of Rome both England and Scotland were freed from that errour Nestorius B. of Constantinople liued in the dayes of Theodosius 2. He was an eloquent man but his head lacked braines when he spake against the personall vnion of the divine and humane Nature in CHRIST He denied that the Virgine MARIE could becalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deipara that is the mother of GOD but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of CHRIST He was damned as an hereticke in the Councill of Ephesus and banished by the Emp. Theodosius to the wildernes of Thebaida was plagued by GOD with extraordinare iudgements as other heretiques had bene before for his blasphemous tongue was consumed with wormes rotted in his mouth and so he ended his wretched life most miserablie Eutyches was an abbot in Constantinople he fell into an errour farre different from the heresie of Nestorius for Nestorius would not grant the personall vnion of two natures in Christ but Eutyches confounded the natures and would haue the humane nature so swallowed vp by the immensitie of the diuine nature in CHRIST that there was not two natures in CHRIST but one alanerly to wit the diuine nature Hee was damned in the Council of Chalcedon as wil be decla ed hereafter Godwilling This heresie much perturbed and troubled the Church in respect of the fautors and fauourers thereof both in policie and Church Chrysapbius a principal ruler in the Court of Theodâ—…sius 2. Basiliscus and Anastatius Emperours were fauourers of this heresie and of bishops not a few such as Dâ—…scorus B of Alexandria Timotheus Aelurus who entered into the chaire of Alexandria like vnto a Wolfe with shedding the blood of Proterius the true shepheard and Petrus Moggus B. of Alexandria and Petrus Gnapheus B. of Antiochia all these maintained the heresie of Eutyches a long time And now appeareth the fruit
politique others in the opinion of ignorant people were so deuote and holie that miracles were wrought by their handes and at their sepulchres namelie lying miracles aduancing the kingdome of the Antichrist The most remarkeable Bishops of Rauenna in this CENTVRIE were Theodorus Reparatus and Foelix all of contrarie dispositions so flat opposite one to another as possible could be Theodorus was teâ—…rible and couetous and when hee sawe that hee was despised by the people and Clergie being 〈◊〉 of reuenge hee betrayed the libertie of the Churâ—…h of Rauenna in the dayes of Pope Donus Reparatus being ignorant of that which â—…eodorus had done and finding tâ—…e Church of Rauenna subjected to the chaire of Rome for vâ—…rie heart griefe incontinent hee ended his life Foelâ—…x refused to paye vnto Pope Constantine the summe of money which he demanded as a testimonie of subjection For this cause Pope Constantâ—…e desired support from the Emperour Iustinian the second for subduing the Bish. of Rauenna Foelix on the other part hearing that the Emperours armie was approching to Rauenna for the cause aforesaid he instigated the people to fight for the liberty of their Church Both the armies faught with martiall courage In ende the Emperours armie preuailed the Towne of Rauenna was taken manie were slaine others were carried captiue to Constantinople the eyes of Foelix were put out the rest were banished to Bithynia What can bee found in this historie but pride on the one part ambiciouslie seeking superioritie and on the other part policie sometimes yeelding sometimes despairing and sometimes with bellicous hardinesse presuming to pleade a spirituall cause with weapons of a corporall warre-fare In this CENTVRIE manie miracles are attributed to persons whome the people counted to be deuote Ioannes Bishop of Bergomum in Lombardie was a man of so great reuerent account that Princes were wont by rising out of their Thrones to doe honour vnto him It happened vpon a time that hee reprooued Ivnipertvs king of LOMBARDIS freelie and sharpelie in time of a banquet IVNIPERTVS willing to bee reuenged of him prouided that hee should bee sent home vpon a strong fierce and loftie horse which was accustomed to cast the ryders and to teare and lacerate them But when the bishop of BERGOMVM was mounted vpon him hee left his fiercenesse and carried him peaceablie and calmelie vnto his owne house IOANNES AGNVS bishop of WTRECHT in whose hand a piece of drie timber budded and flourished yet was hee an idiote and an vnlearned man REMACLVS bishop of the same Towne and borne in Bourâ—… of FRANCE left his Episcopall office and went to the Wâ—…ldernesse where hee ledde an Heremiticall life defending his insolent fact by the example of MOSES ABRAHAM HELIAS HELISEVS and CHRIST himsâ—…lse who were all found to haue beene in the Wildernesse But if he had beene a man of deâ—…pe vnderstanding hee might haue alledged more pertinentlie the example of NARCISSVS bishop of IERVSALEM who in going to the Wildernesse foâ—… sooke his Episcopall office for a time than the example of CHRIST who went vnto the Wildernesse to enter into the holie office of Preaching after preparation of fasting praying and fighting with spirituall armour against the prince of Darknesse Notwithstanding hee is thought both in his life time and also after his leath to haue wrought miracles In AVSTVME a Towne of FRANCE called in Latine Augustodunum LEODEGARIVS is thought to haue reteined his voyce and the benefite of distinct speaking after that his tongue was cut out and that manie miraculous works were wrought after his death if credite can bee giuen to VINCENTIVS The miracles of ANDOENVS bishop of ROWEN who also writ a booke of the miraculous deliuerance of the soule of DAGOBERTVS King of FRANCE and an infinite number of other lying miracles all confirming superstition of purpose I leaue them as fables superaboundant in the writings of VINCENTIVS Concerning ISIDORVS HISPALENSIS occasion will bee offered to speake of him in the sixt Councell of Tolido The vaine disputation concerning the diuersitie of the keeping of EASTER daye in SCOTLAND and ENGLAND betwixt COLMANNVS and WVILFRIDVS it is as vnnecessary to be written as it was vnnecessary with heat and contention to haue bene disputed CHAP. III. OF HERESIES IN this age partlie through the malice of Sathan and partlie through the power of the wrath of GOD punishing the contempt of his trueth Heresies did mightilie abound for the heresie of Arrius beganne to reuiue againe and manie of the Kinges of Lombardis were addicted vnto it in speciall Rhotaris the sonne of Arioaldus who appointed that in euerie Towne of Lombardie there should be two Bishops hauing equall authoritie the one a Catholique bishop the other an Arrian In Scotland and England the heresie of Pelagius was renewed as Bedâ—… testifieth The Monkes of Syria propagated the heresie of Nestorius as Platina recordeth in the life of Donus the first The heresies of Seueritae Aphartodotitae Momphysitae Acephali Theopafcitae Iacobitae Armenii all were Eutychian heretiques differing one from another in some ceremonies in absurditie of speaches in authors whome they principally admired and followed in places where the heresie chiefelie increased 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 auncient erroures were sufficientlie refuted in auncient times The heresie of the Monothelites was a branch of the heresie of â—…tyches by a secretâ—… and craftie connoye insinuating it selfe in 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 manie others They denied not directlie the two natures of CHRIST personallie vnited but onlie they affirmed that after the vnion of the two natures there was onlie one will and one opeâ—…tion in CHRIST Whereas the holie Scriptures attribute vnto CHRIST as Hee is man the action of sleeping and to CHRIST in respect of His diuine nature the action of compescing and calming the rage and stormie tempest of blowing windes and swelling Seas This heresie was damned in the sixt generall Councell as wee shall heare God willing in the owne place CHAP. IIII. OF COVNCELS IN the yeere of our LORD 607. and vnder the reigne of the Empâ—…rour Phocas a Councell was assembled at Rome of sâ—…uentie and two Bishops thirtie Presbyters and three Deâ—…cons In this Councell the priuiâ—…edge of supremacie giuen by Phocaâ—… to the Romane Church was published Likewise it was ordained vnder paine of cursing That during the life-time of a Bishop no man should talke of the election of another That no man by largition of money should purchase vnto himselfe
a spirituall office and That no man should consult concerning the election of another Bishop or Pope before three dayes were expired after the death of the detunct that the Bish. should be elected by 〈◊〉 Clergy people their election should be ratified by the Magistrate of the citie and the Pope by these wordes voluâ—…us jubâ—…mus that is Wee will and wee command otherwise the election shall bee voyde and of none effect Bonifacius the fourth gathered another Assembly in the eight that is in the last yeere of the reigre of Phocas wherein hee gaue power to Monkes to preach to minister the Sacramentes to heare confessions to bind and loose and asâ—…ociated them in equall authoritie with the Clergie Bracara or Braecara vulgarlie called Braga is a towne in â—…ortugall In the yeere of our Lord 610. and vnder the reigne of Gundemarus king of Gothes reigning at that time in the countrey of Spaine assembled some Bishops of Gallicia Lusitania and of the Prouince called Lucensis of olde It was ordained That euerie Bishop shoulde visit the Churches of his Diosie and see that Baptisme was duelie ministred and that Catechumeni twentie dayes before their baptisme shoulde resort to the purifications of Exotcismes and shoulde bee instructed in the knowledge of the Apostolicke Symbole and that the people shoulde bee exhorted to beware of Idolatrie Adulterie Murther Peâ—…jurie and all other deadlie sinnes That Bishops should not lift vp the third part of 〈◊〉 oblations of the people but that it should remaine in 〈◊〉 paroche Church for furnishing light and for repairing the fabrike of the Church and that the Bishop shoulde compell none of the Clergie to attende vpon him in seruile workes That bishops for ordination of the Clergie shoulde receiue no rewardes That neither a little balme nor yet the price thereof should bee exacted from the people for their baptisme in any time to come lest they should seeme with Simon Magus to sell the gift of God for money That bishops before the dedication of Churches shall see a charter containing a sufficient maintenance for them who shall serue in the Church and for a substantiall furniture of lightes thereunto A Church builded for gaine contribution of the people redounding to the vantage of the builder shall not bee consecrated Parents who are poore present their children to baptisme if they offer anie thing voluntarilie it shall bee accepted but they shall not bee compelled to pay anie thing neither shall a pledge bee required from them lest poore people fearing this with-holde their children from baptisme If anie of thâ—… Clergie bee accused of fornication let the accuser proue his accusation by 2. or 3. witnesses according to the precept of the Apostle cls let the accuser be excommunicate That Mâ—…trapolitane Bishops shall signifie to others of the Clergie the time of theobseruation of Easter or Pashe day and the Clergie after the reading of the Gospell shall in like manner intimaâ—…e the day vnto the people That whosoeuer tasteth meate or drinke before hee consecrate the oblation of the Altar shall bee deposed from his office In the yeere of our Lord 613. assembled in a Towne of France called Altissidorum otherwise Antissidorum vulgarlie Auxerre a number of Abbots and Presbyters with one bishop and three deacons In this Councell they damned sorcerie and the seeking of consultation at sorcerers in the first third fourth and fift Canons Whereby it appeareth that sorcerie hath bene in frequent vse in France Manie superstitious constitutions were set downe in this Synode concerning the number of Masses prohibition of tasting meate before Masse concerning buriall prohibition of baptisme before the festiuitie of Easter daye except vpon necessity and feare of approching death prohibition of Matrimoniall copulation with their own wiues to presbyters and deacons after their blessing and consecration with prohibition of marriage also to the widowes of the defunct presbyters deacons or sub-deacons this was a yoke of Antichristian subjection indeed Brother and sisters children are forbidden to marrie It is not lawfull for a presbyter to sit in judgement when any man is condemned to death It is not lawfull for a Clergy man to cite another of the Clergie before a secular Iudge It is not lawfull for a woman with a naked hand to touch the holie Eucharist It is not lawfull to take refreshment of meate with an excommunicate person If any of the Clergy receiue an excommunicate man without the knowledge of him who hath excommunicated him he shall receiue the like sentence that is he shall likewise be excommunicated It is not lawfull for a presbyter in banqueting time to sing or dance Manie Canons to the number of 45. were concluded in this Councell but I haue determined not to ouer-lade a little booke with commemoration of an heape of vnprofitable vnnecessarie and superstitious Canons In the yeere of our Lord 364. and in the 24. yeere of the reigne of the Emp. Heraclius a Councell was gathered in Hispalis a towne of Spaine vulgarly called Ciuill la grand It was gathered by Isidorus B. of Hispalis at the command of king Sisebutus who was both present and President in this Councell For two principall causes was this Synode conueened namelie for suppressing the heresie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a branch of the heresie of Eutyches secondly for decision of questions which arose amongst bishops concerning the marches and boundes of their diocesis with some other Ecclesiasticall causes They had 13. Sessions or meetinges as is declared 2. Tom. Concill In the first action Theodulphus bishop of Malaca complained that by injurie of warres an ancient paroch Church was separated from his towne and possessed by others It was concluded that he should be repossessed again into his ancient priueledges that prescriptioÌ„ of time should haue no place if it were known that hostilitie and warre-fare had hurt a man in his rights In the second Session the controuersie betwixt Fulgentius bishop of Astigita and Honorius bishop of Corduba concerning the marches of their dioceses was debated and men were chosen to visite the boundes and to decide the controuersie In the third Session compeared Cambra bishop of Italica a Towne of the prouince of Spaine of olde called Baetica hee complained against one of his Clergie named Passandus that he being brought vp from his infancie in the Church of Italica yet had fled without anie just cause to Corduba It was ordained that whosoeuer fled from his owne Church vnto another should be sent backe againe and should be thrust into a Monasterie and should bee deuested of his honour for a time to the end that the sharpenesse of Discipline might correct the licencious libertie of vaging and wandering In the 4. Session it was complained that some were consecrated to be Leuites in the Church of Astigita who had maried widowes
be miserably disioyned if such things be not comported with by the fauourable Reader it will bee hard to abridge this head of Councels to the contentment of a learned Reader This Councell of Bracara by Caranza is called the first Councell of Bracara In it manie olde opinions of the Prisc◅llianistes and Manicheans concerning prohibition of Marriage meats are damned together with the heresies of Samosatenus Photinus Cerdon and Marcion Canons set foorth in this Councell are so coincident with the Canons of other Councels that there is no necessitie to make rehearsall of them In the 30. can of this Councell it is ordained That no poesie shall bee sung in the Church except the psalter of the olde Testament IN the 4. yeere of Bambas king of Gothes 8. bishops were assembled in Braga In the beginning of the Councell for confession of their faith they made a new rehearsall of the summe of the Nicene faith After this they set down 8. ordinances in manner following 1. That all superstitious opinions beeing rejected bread and wine mixed with water onelie should be offered in the Sacrifice and not the liquor of milke nor pure vnmixed wine nor bread dipped in wine H◅ere marke that the giuing of vnmixed wine to the people in the Sacrament or Sacrifice is called superstition such bitter fruites doe ensue vpon magnifying the traditions of men that Christes owne institution is called superstition 2. That vessels dedicated to God bee not abused and employed to seculare and humane vses 3. A Presbyter when hee saieth Masse let him bee clothed with his Orarium on both his shoulders and bee signated on his brest with the signe of the Crosse. 4. Let no person of the Clergie cohabite with women no not with their owne sisters without witnesses of their conuersation 5. Vpon Festiuall dayes reliques enclosed in an arke shall bee borne vpon the shoulders of the Leuites as the Arke of GOD in the olde Testament was accustomed to bee borne 1. Chron. 15. 15. and not about the necke of a bishop and incase the bishop will needes carry them himselfe then shall he walke on foote with the rest of the people not be carried in a coach by his deacons Here marke how mens traditions are equalled to the commandemēt of God 6. Presbyters Abbots and Leuites for the dignity of their calling shall not be punished with stripes by the bishop lest in dispersoning the principall members of his owne body hee bring himselfe into contempt of his subjectes 7. Let no honour bee solde for promise of rewards 8. Let gouernours of Churches haue a greater regarde to the weale of the Church than to their own particular affaires In end thanks is giuē to God to the king for their meeting they subscribe the fore-named ordinances Here marke that in the countrey of Spaine the king still keepeth in his owne hand power of conuocating Councels IN the yeere of our Lord 681. in the 12. yeere of the reigne of Constantinus Pogonatus a generall Councell was assembled at Constantinople by the authority of the Emperour and not by the commandement of Pope Donus nor Agatho his successor nor of Leo 2. the successour of Agatho as the Diuall letter of Constantine directed to Pope Donus and receiued and obeyed by Pope Agatho clearly testifies As for the number of bishops cōuened there is an infinite discrepance betwixt the authors who make rehearsal of their number the least number reckoned is 150. The question discussed in this Assemblie was about the willes and actions of Christ. Macarius patriarch of Antiochia Stephanus his disciple partinaciously defended the errour of the Monoth◅lites confirming also their opinion by the testimony of Honorius sometime bishop of Rome whose letters written to Sergius sometime bishop of Constantinople being read in the opē audience of the Councell made it clearly known that he also was infected with the errour of the Monothelites For this cause Honorius b. of Rome Sergius Pyrrhus and Paulus bishops of Constantinople Cyrus b. of Alexandria and Macarius b. of Antiochia were all excommunicated likewise Polychronius a ridiculous Monke and his complices were excommunicated and with great shame and ignominy rejected from the fellowship of the Church For he offered to proue the opinion of the Monothelites to bee the trueth of God by writing the summe of that opinion in a paper and ouer-spreading it vpon a beere wherein a dead man was laide hee put the Councell in hope that hee shoulde raise the dead man to life againe but after triall hee was founde to bee a lying and a deceitfull fellowe and hee likewise was excommunicated This Councell made no Canons and Constitutions concerning Church discipline as other Councels had done before For this cause Iustinian the second the sonne of Pogonatus gathered these same Fathers who had bene in the preceeding Counc◅ll to perfect the worke which they had begun They made manie Constitutions but two in speciall which displeased the Romane Church First they annulled the doctrine of the Church of Rome concerning prohibition of Marriage to men in spirituall offices Secondly they ordained the Patriarch of Constantinople to bee in equall authoritie with the Pope of Rome These Constitutions and Canons Pope Sergius refused to subscribe albeit his ambassadoures in his name had subscribed them in Constantinople BAmbas King of Gothes resigned the title of his Royall authoritie to Euringius and he was content to bee shauen and enter into a Monasterie In the first yeere of the reigne of Euringius 33. bishops with some abbots 13. noble men of Court conuecned at Toledo The King amongst many other things protested that hee was content that whatsoeuer thing in his lawes seemed repagnant to reason it should be corrected by the prudent aduise of this Councell The Fathers of this Councell for confession of faith adhered vnto the Councell of Nice After this the hand-writinges and seales of Bambas and the nobles of his Court and the testimonie of I◅lianus Arch-bishop of Toledo are presented whereby it was knowne that Bambas had resigned his gouernement in fauour of Euringius willing them to choose him to bee his successour So it came to passe that Euringius was solemnly proclaimed to bee King and the people were assoyled from the oath of alleadgeance made to Bambas and were astricted to the obedience of King Euringius In this Councell it was forbidden that newe bishoprickes should be erected in villages and the bishop of Emerita begged pardon for this that he had ordained a bishop in a certaine village being comp◅lled so to doe by the cōmandement of King Bambas They who stand at the Altar and sacrificeth are commanded to eate of the sacrifice as often as they offer it The actes made in preceeding Councels against the Iewes were renewed and amplified in this Councell and thankes was giuen to God and the King for their meeting Other Councels of Toledo vnder the reignes of Euringius and Egita
high Bishop and great Sheepheard of our soules only remaine with Christ who is only worthie of such high dignitie For like as many comforters came out of Hierusalem to comfort the two sisters Martha and Marie who lamented for the death of their brother Lazarus yet there was but onely one great comforter to wit Iesus Christ who could raise Lazarus out of the graue restore him to life again Euen so there are many bishops but there is only one great and vniuersall Bishop who can conferre eternall life to all that beleeue in him Let this royall garment bee laide vp in the Kinges wardrope and let none other man honour his owne bodie with it Let this oyle of consecration be kept in the Lords Sanctuary and let not the flesh of a stranger be annointed with it Let this inaccessible dignitie remaine as a fixed starre in heauen wherevnto no mortall man can reach his hand Let the death resurrection ascension and glorious sitting of Christ in heauen at the right hand of his Father budding foorth better fruite than the rodde of Aaron did testifie that this honour of the great Bishop of our soules belongeth only to Christ And finally Let him who onely is called the King of kinges the Lord of lordes the Prince of Prophets bee counted also the Bishop of all bishops who is worthie to be glorified for euer AMEN Vpon the necke of this Treatise if the next Treatise coÌ„cerning the Antichrist be subjoyned let no man maruell For in my opinion when the Popes hyrelinges cast themselues downe at his feete they testifie that they will bee subject vnto him as to the only Vicare of Christ vpon earth as to the Uniuersall bishop of the Church as to him that cannot erre in the Decrees of Doctrine concerning Faith and finallie as to whome onely it is lawfull as he listeth himselfe to determine of Religion and Christian Discipline So that these outwarde submissions of the bodie doe then appertaine to Idolatry when they are testimonies that the minde attributeth more vnto a creature than is meete But the miserie of all miseries is this that as it were by hereditarie succession euerie man who is seated in the chaire of Rome shall also haue right to gouerne the affaires of the whole Church how beit they bee not good common Christians let bee good Bishops and by the testimonie of their owne writers they be ambitious auaritious contentious and libidinous monsters Surelie before wee should conferre the glorie of CHRIST to such vile persons it were better that men should sacrifice their life for the honour of CHRIST For euen the LACEDEMONIANS when they were commanded to render their children answered to the MACEDONIANS Si grauiora morte imperatis mori volumus that is If yee commaunde thinges more grieuous than death wee will choose rather to die to wit than to obey such commaundementes And the verie Asse of Balaam is set downe vnto vs as an example of striuing against the vnlawfull commaundementes of vnlawfull prelates because the sword of the Angell of GOD is more terrible than the staffe of Balaam And albeit with Balaams Asse wee were thrise beaten with the staffe yet it is better to remember the by-past euilles which wee haue suffered than with the rich glutton to bee tormented not onelie with the sense of present paine but also with the remembrance of by-past pleasures which wee haue moste vnrighteously abused The Romane Church after the six hundreth yeere of our Lord had the wisedome of dogs who are wiser in senting than in barking for they knew that ambition was ambition and that verie fewe climbed vp to the papale dignitie by vertue but rather by procuration friendship bribes and other vnlawfull meanes but fewe durst barke against their doinges as dogges will not barke against men with whome they are familarly acquainted yea and men whome neceslitie of the extraordinary lewde conuersatioÌ„ of Pâ—…pes compelled at some times to barke Onuphrius the Aduocate of all cuill causes is ready with snurling words to reproue the reprehenders of them and by impudent deniall of the veritie of the historie to blind-folde the eyes of the simple and ignorant Reader Nowe is the way of righteousnesse made rough and difficill and the broad way is smoothe and easie and many walke therein But whensoeuer it pleaseth God to exercise the faith of his Saincts with difficill times it is not to mooue them to forsake a good course but rather to be well shod with the preparation of the Gospell of peace Indeede incase the course of vngodlinesse be made rough and difficill then the Lord hath set thorny hedges in our way to the ende that wee may repâ—…nt and returne to our owne husband againe from whom we haue wandered And happie is he who can discerne the way and the cause wherefore the Lord hath made it either rough or smoothe Now is the time come wherein Church-men are become like vnto carnall Iewes who loathed MANNA and the waters of the spirituall Rocke and the cloude of God and the holy Tabernacle yea and the flesh-pots of Aegypt are laide in ballance with all the treasures of the goodnesse of God bestowed vpon a carnall people Euen so Church-men at Rome after the sixe hundreth yeere of our Lord began to loathe the humilitie of Christ the patient suffering of the Apostles the riches of faith and other spirituall treasures which were the glorious ornamentes of the Primitiue Church whereunto are preferred the riches and honours of this world justly called by Nazianzenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Precious dungue IN the second head of this TREATISE it followeth to be declared that the bishops of Rome sought this dignitie of Papal supremacie vnhonestly and vsed it tyrannously and impiouslie after they had obtained it Concerning the seeking of it Philip Morney that Phoenix of FRANCE from whom I am not a shamed to borrow many things in this TREATISE hee prooueth by the testimonies of Paulus Diaconus Freculfus Regino Anastatius Hermannus Contractus Marianus Scotus Sabellicus Blondus Pomponius Laetus Platina Author compilationis Chronologicae and Otho Episcopus Frisingensis that Bonifacius the third begged at the handes of the Emperour Phocas that the Church of Rome should be called the head of all other Churches Hee who sought this supremacie was a flatterer hee at whose handes it was sought was a traitor a parricide and the vile excrement of all gouernours and the time wherein he sought it was at that time wherein the wordes of Gregorie the first vttered against Ioannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bishop of Constantinople were in recent remembrance to wit That whosoeuer did vsurpe such a magnificke stile to be called Uniuersall Bishop hee was the fore-runner of the Antichrist But seeing the time was nowe come wherein the purpurate Harlot was to sit vpon the Citie of seuen Mountaines in her first entrie she laieth aside all shamefastnesse and modestie she wipeth her mouth
These are points whereof no man doubteth and a large and fruitfull discourse vpon this subject is a commendation of the superabundant goodnesse of God but it belongeth nothing to prooue that Chrisming is a Sacrament distinct from Baptisme The African Councell called Mileuitanum pronounced an Anatheme against all those who saye that the grace of God in Baptisme conferreth only remission of sinnes already coÌ„mitted that in it there is no support promised to preserue men from sinnes in time to come that they bee not committed Whereby wee may euidently perceiue that the spirituall graces which the Romane Church referreth to the Sacrament of Confirmation were of olde referred to the Sacrament of Baptisme Likewise Antididagma Coloniensis as Themnisius declareth demandeth for what cause doth the Presbyter anoint him who is baptized with Chrisme seeing that he is to be anointed of new againe with Chrisme in the Sacrament of Confirmation And out of the booke De Gestis Pontificum he recordeth a constitution of Syluester That for the perill of vnexpected death it is meete that the Presbyter shall anoint with Chrisme him who is to bee baptized lest through absence of the Bishop the person baptized should depart this life without Confirmation but if the bishop be present let him be anointed by the bishop This declareth that of olde Chrisming was annexed to Baptisme But afterwards to multiplie the number of the Sacraments they separated it from the action of Baptisme and made it a peculiar Sacrament to bee ministred some space of time after Baptisme at the least seuen dayes for reuerence toward the seuen-folde graces of God conferred in the Sacrament of Confirmation as Durandus citeth out of RABANVS vsually twelue or fifteene yeeres interuene betwixt Baptisme and the Sacrament of Confirmation in the Romane Church Onely this I request of the judicious Reader that when hee readeth of Chrisming in the ancient Church hee would not take it for the Sacrament of Confirmation but for anointing with oyle in Baptisme And this custome also had no allowance in the written worde of GOD as Basilius expressely graunteth in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is What Scripture hath taught vs anointing with Oyle Doeth not this proceede from secret and mysticke tradition Finally let vs search out this matter to the very grounde whereby it may bee euidently knowne howe this Sacrament of Confirmation crept in into the Church It was a custome of auncient time that children were presented to Baptisme by their Christian parentes and albeit their infancie coulde not comprehende the summe of Christian Faith yet neuer thelesse they were instructed and catechised when they came to yeeres of discretion and when they had sufficiently comprehended the summe of Christian Faith their parentes of newe againe presented them to the Bishop who after hee had receiued in audience of the people a cleare confession of their Faith hee blessed them and with the ceremonie of imposition of handes prayed to God that these persons who had giuen out of their owne mouth a confession of that same Faith which their parentes had professed in their name in Baptisme might continue in that same true Faith constantly vnto their liues ende This imposition of handes was vsed to imprint into the heartes of the persons who had made a confession of their faith a deeper reuerence of God and a greater care to continue constant But in doing of this there was no purpose to institute a newe Sacrament of Confirmation in the Church Moreouer persons who were baptized by Heretiques when they forsooke their heresie they were not rebaptized but they were receiued into the Church by the ceremonie of imposition of handes as hath beene declared in the life of Stephanus bisshop of Rome CENT III. CHAP. II. And this imposition of handes was joyned with prayer That it woulde please God to vouchsafe vpon him who was receiued into the bosome of the Church by imposition of handes the gift of the holy Spirit which was offered vnto him in Baptisme but it was not receiued because hee professed not the true Faith Neither can there bee founde in this seconde sort of imposition of handes anie grounde for the Sacrament of Confirmation To conclude this Sacrament of Confirmation is either of God or man If it bee of God let the warrande of His commaundement bee brought foorth in the which Hee commaundeth to anoint with Chrisme those who are alreadie baptized And is it not a disficill thing to these who are content to sacrifice their life for Christes sake to offer their children also to bee signated with Chrisme when they are twelue or fifteene yeeres of age But if no diuine commaundement can bee founde out commanding vs so to doe but it is a plaine humane inuention Then let the Romane Church bragge lesse of Antiquitie than they doe seeing there is nothing in humane inuentions but Antiquitie of Errour FINIS CENTVRIE IX CHAP. I. OF EMPEROURS CAROLVS MAGNVS IN the yeere of our LORD 801. CHARLES THE GREAT King of FRAVNCE was declared Emperour by LEO the thirde Bishop of ROME and hee reigned sixteene yeeres in his Emperiall dignitie for hee continued King of FRAVNCE fourtie and sixe yeeres The Empire of the West had beene cut off since the dayes of Augustulus the sonne of Orestes whom Odoaser king of Rugiheruli c. had compelled to denude himselfe of the Emperiall dignitie Nowe after the issue of 300. yeeres and after the Hunnes the Gothes the Lombardes and other Nations had obtained dominion in the West all abstaining notwithstanding of their preuailing power from the name dignitie and stile of Emperoures Nowe at length I saye Charles the Great is anointed and crowned Emperour by Leo the thirde in the Towne of Rome And this was the beginning of that euill custome which after followed to wit That Emperours should receiue their coronatioÌ„ from the Bishops of Rome At this time the Empire of the East was in the hands of the Empresse Irene in the hands of the Emperour Nicephorus who had banished Irene and reigned in her steade The Empire of the East was also weake at this time as apppeareth by a Couenant of Peace which they coÌ„cluded with Charles Emperour of the West in the which no mention is made of Exarchatus Rauenne to be rendered again vnto them only that the Isle of Sicâ—…ll and the Townes Landes which lie from Naples Eastwarde on the right hande and from Manfredonia sometimes called Syponto on the left hand compessed about with the Seas called Superum Inferum these should remaine in the possession of the Emperours of Constantinople Charles was a prudent godly Emperour more sound and vpright in sundry heads of christian doctrine than many others for he detested the worshipping of Images as vile Idolatrie as appeareth by his bookes written against the seconde Councell of Nice Charles was very friendly to Christians and defended them against the violence and tyrannie of their persecuting enemies namely against
person which indignitie done vnto him hee tooke it so grieuouslie that hee bounde himselfe by an oath That hee shoulde neuer see the Towne of ROME nor returne againe to his Bishopricke for hee was Episcopus PORTVENSIS But Pope MARTINVS absolued him from his oath and repossessed him into his Bishopricke againe and in ende hee was made Pope as saide is Neuerthelesse the faction of his competitor SERGIVS ceassed not to vexe and molest FORMOSVS so that hee sent secrete aduertisement vnto ARNVLPHVS the Nephewe of Carolus Crassus to come to ROME who came with an Armie and was crowned Emperour by Formosus as hath beene alreadie declared To Formosus succeeded Bonifacius the sixt who concluded his course after he had continued twentie and sixe dayes After Bonifacius the sixt succeeded Stephanus the sixt and ruled one yeere and three monethes Hee not onely annulled all the Decrees of his Predecessor Formosus but also caused his dead bodie to bee taken out of his graue and cutte off his three fingers wherewith hee was wont to consecrate persons admitted to spirituall offices and threwe them into Tyber and caused all them who had receiued ordination by Formosus to receiue newe ordination This fact of Stephanus the sixt is so full of vncouth and vnnaturall inhumanitie that Onuphrius denieth that any such thing was done whose impudencie Morneus discouereth by the testimonie of Luitprandus who liued at that same time and was a Deacon of the Church of Ticinum and maketh mention of this vile fact not without horrour and detestation thereof Baronius is not so impudent as Onuphrius and will not denie the fact but extenuateth the atrocitie and vilenesse thereof for hee saieth Non fuit error in side sed violenta tyrannis in facto that is to saye It was no errour in the faith but a violent tyrannie in the fact And like wise hee annulled the inauguration of the EMPEROVR ARNVLPHVS and annointed ALBERT or Lambert Marques of Tuscia who followed the Popes course to bee Emperour Nowe is the Popedome encreased to the measure of a full strength when they dare authorise and disauthorise place and displace Emperoures at their owne pleasure So that there remaineth nothing but to enter into grippes with the Emperour to throwe him downe to the grounde and to treade vpon the excellent honour of his Soueraignitie which in the next CENTVRIE will follow To Stephanus succeded Romanus and continued onely three monethes Hee abrogated the Decrees of Stephanus his predecessour Theodorus the successour of Romanus continued in his Popedome twentie dayes onely In this short time hee allowed the Decrees of Formosus Patriarches of Constantinople PAtriarches of Constantinople in this Centurie were changed according to the disposition of Emperoures fauouring or disliking the worshipping of Images Nicephorus was a defender of adoration of Images and was banished by the Emperour Leo. Theodotus againe Antonius and Syngelus who had beene Schoole-masters to the Emperour Theophilus were haters of Images But after the death of Theophilus Theodora his Wife aduaunced Methodius a superstitious man and an obstinate defender of adoration of Images and intercession of Sainctes Concerning Ignatius and Photius and the great troubles that arose about placing and displacing of them occasion will bee offered to speake of these thinges in the head of Councels Of other Pastors and Doctors IN this corrupt and backe-sliding age wherein the Romane Antichrist had so great vpper-hande the head of Councels will compell mee to make mention of the names of a number of Learned men At this time the name of Claudius Taurinensis putteth a great number of the rest out of my remembrance because hee was a faithfull witnesse vnto the trueth of God in a difficill time Hee was a man borne in Spaine and vnder the reigne of Ludouicus Pius hee was made Bishop of Thurin in P◅emont At his first entrie to his Bishopricke hee threwe the Images out of his Church affirming that the Sainctes who in their lifetime were not content to bee worshipped much lesse coulde they bee content to haue their pictures worshipped after their death In speciall hee condemned the worshipping of the Crosse. affirming that if it shoulde bee worshipped because Iesus died vpon it then the Shippe in the which Christ sailed the Asle whereupon Christ did ride into Hierusalem and infinite other thinges which Christ touched by the like reason behoued also to bee worshipped Concerning the Bishop of Rome he said that hee was not to bee counted an Apostolicke Bishop who sate in the Apostolicke Chaire but hee who fulfilled an Apostolicke office Hincmarus bishop of Rhemes liued vnder Carolus Magnus and continued in office almost vntill the reigne of the Em. Arnulph He had great strife with his nephew Hincmarus b. of Laudunum who refused to be vnder his Diosie and appealed from him vnto the b. of Rome Likewise in the cause of Rhotardus b. of Soission whom Hincmarus deposed and remoued from his office Nicolaus the first b. of Rome absolued him Hadrian 2. gaue him commandement to excommunicate C. Caluus k. of Fraunce his soueraigne lord but hee refused to performe such an vnlawfull commandement and writ vnto the Pope to be circumspect and not precipitate rashly his sentences of excommunication The question wherunto Hadr. 2. was so serious was about diuision of lāds betwixt C. Caluus his brother Lotharius C. Caluus denied that hee did vnjustly inuade any of his brothers landes but landes duely belonging vnto himselfe by paction and couenant And the Nobles of the countrey saide that it was a strange and an vnaccustomed thing that the Pope would take vpon him to be judge in a controuersie concerning the Titles and Rights of Kingdomes because hee coulde not bee both a Bishop and a King CHAP. III. Of Heretiques THEY who of olde were accustomed to condemne Heresies nowe they are become the chiefe Patrones and maintainers of adoration of Images a notable heresie whose pusillanimitie argueth the weaknesse of their cause for vnder the reigne of Ludouicus Pius Claudius Taurinensis wrote bookes against the adoration of Images and the Emperour by a publicke edict commanded them who were disposed to answere to his bookes to answere whilest Claudius was aliue But Ionas bishop of Orleans concealed and obscured his bookes during Claudius lifetime But after his death with impotencie of railing wordes rather than with power of solide arguments he endeuoureth to refute Claudius Taurinensis But I entrait the judicious Reader without partialitie to reade the bookes of Ionas bishop of Orliens the very stinking breath of the adversary of the trueth shall giue great allowance to the trueth of God Godescalcus a man of the Lowe Countreyes is reckoned in the number of Heretiques of this age about the yeere of our Lord 849. because hee spake of Predestination perilously to wit that these who were predestinated to life by the decree of Gods predestination were forced to doe well and those who were predestinated to
other parts make seruice in his Church without letters of recommendation 14. Let a Pres byter leauing a lowe 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 giuing money for it let him be deposed 16. Let tythes bestowed vpon Churches by aduise of Bishops be faithfully distributed to the poore by the Presbyters 17. The families of Bishops shall bee instructed in the summe of the true faith In the knowledge of the retribution to be giuen to good men and the condemnation of vngodly people and of the resurrection and last judgement and by what kinde of workes eternall life may bee promerited and that the Homelies containing these instructions shall bee translated into Rusticke Latine language to the end that euery person may vnderstand them Marke in what estimation the Latine language hath bene at this time that instructions in Rusticke and Barbarous Latine are counted better than instructions in good French Language 18. It is the duetie of the Bishop to instruct his Presbyters concerning the Sacrament of Baptisme what it is that they should desire the people baptized to renounce namely they should renounce the deuill all his works his pomps Now the works of the Deuill are murther fornication adulterie drunkennesse and other such like faultes But the pompes of the Deuill are pride ostentation swelling conceites vaine glory lostinesse and such other faultes as spring vp from such groundes 19. Presbyters are precisely to bee admonished that when they say the Masse and doe communicate they doe not distribute the Lords bodie indiscretely to children and to all persons who happen to bee present who if they bee entangled with great sinnes they procure vnto themselues rather damnation than any remedie to their soules according to the saying of the Apostle Whosoeuer eateth this Bread and drinketh this Cuppe vnWorthilie hee shall bee guiltie of the bodie and blood of the LORD Let a man therefore trie himselfe and so let him eate of this Bread and drinke of this Cuppe By this let the judicious Reader marke that euen in the dayes of Carolus Magnus priuate Masses had no place but they who were duely prepared did communicate with the Priest 20. Presbyters shall not suffer the holy Chrisme to be touched by euery man 21. Presbyters shall not resort to Tavernes to eate or drinke 22. Bishops and presbyters shall prescribe to sinners who haue confessed their sines pennance discretly according to the weightinesse of their fault 23. Chanons who dwell in Cities let them eate in one Closter and sleepe vnder one roofe to the ende they may bee readie to celebrate their Canonicall houres From the 24. Can. vnto the 32. are contained Constitutions concerning Monkes and Nunnes which I ouer-passe with silence fearing to bee prolixt Can. 32. All men should studie to peace and concorde but especially Christians forsaking hatred discorde and enuie 33. Lordes and Iudges should bee obedient to the wholsome admonitions of their bishops and bishops on the other part should reuerentlie regarde them to the ende they may bee mutually supported euery one with the consolations of another 34. Lordes and Iudges are to bee admonished that they admitte not vile and naughtie persons to beare witnesse in their judicatories because there are manie who for a contemptible price are readie to make shipwracke of a good conscience 35. Let no man for his decreet receiue a rewarde for diuine Scripture in manie places for biddeth this as a thing that blindeth the eyes of the wise 36. Let euerie man bee carefull to support indigent persons of his owne familie and kinred 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 bowe downe their knees following the example of the Martyr Steuen and of the Apostle Paul Except vpon the Lordes daye and other solemne dayes on the which the vniuersall Church keepeth a memoriall of the Lordes 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 dinne and in time of Prayer and celebration of the Masse not to be occupied in vaine confabulations and idle speaches but euen to abstaine from wicked cogitations 39. Let not the Consistories and Iudgement seates of secular Iudges bee in the Church or portches thereof in any time to come because the house of God shoulde bee an house of Prayer as our Lord Iesus Christ saieth 40. Let it bee forbidden that Merchandize be vsed vpon the Lordes daye or Iustice Courtes because all men should abstaine from seruile laboures to the ende this day may bee spent in praysing and thanking God from Morne till Euen 41. Incestuous persons parracides and murtherers are found who will not hearken to the wholsome admonitions of Church men but perseuere in their vitious conuersation who must bee reduced to order by the discipline of the secular power 42. Let the people bee admonished to abstaine from Magicall Artes which can bring no support and helpe to the infirmities of men and beastes but they are the deceitfull snares of the Deuill whereby hee deceiueth mankind 43. A frequent custome of swearing is forbidden wherein men vpon euery light occasion willing to purchase credite to that which they speake they take God to bee witnesse of the veritie of their speaches 44. Manie frie subjectes by the oppression of their Masters aro-redacted to extreame pouertie whose causes if our clement Soueraigne please to examine hee shall finde that they are vnjustlie 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 duely payed to the Church notwithstanding that the Church had giuen in their complaint to the ciuill Magistrate whereby it came to passe that not onely Lightes in the Church and steependes to the Clergie beganne to inlacke but also the very Paroch Churches became ruinous 47. When generall Fastinges are appointed for any impendent calamitie let no man neglect the fellowship of the humbled Church for desire to fearce his bellie with delicate foode 48. Drunkennesse and surfetting are forbiddē as offensiue both to soule and and bodie and the ground of many other sinnes 49. Lords and Masters are to bee admonished not to deale cruelly and vnmercifully with their subjectes yea and not to seeke that which is due vnto themselues with excessiue rigour 50. Let Laicke people communicate at least thrise in the yeere vnlesse they bee impeded by some hainous 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 disherited by the donation of landes which their fathers and friends had bestowed
vpon the Church and in their bounds they found no man who did complaine Alwayes in that matter if any thing was done amisse they humbly submitte themselues to be corrected by their Soueraigne lord and king THE Councell of Chalons was the fourth Councell conuened in the yeere of our Lord 813. by the commandement of Charles the Great for the reformation of the Ecclesiasticall estate Manie of the Canons of this Councell are coincident with the Canons of the former therefore I shall bee the shorter in the commemoration thereof 1. That Bishops acquaint themselues diligently with reading the Bookes of holy Scripture and the Bookes of auncient Fathers together with the Pastorall booke of Gregorius 2. Let Bishops practise in their workes the knowledge which they haue attained vnto by reading 3. Let them also constitute schooles wherein learning maye bee encreassed and men brought vp in them maye bee like to the sault of the earth to season thecorrupt manners of the people and to stoppe the mouthes of heretiques according as it is saide to the commendation of the Church A thousande Targâ—… are hung vp in it euen all the Armour of the strong Cantiel cap. 4. vers 4. 4. Let Church men shew humilitie in worde deede countenance and habite 5. Let Priestes bee vnreprooueable adorned with good manners and not giuen to filthie lucre 6. The blame of filthy lucre where with many Church men were charged for this that they allured secular men to renounce the worlde and to bring their goods to the Church they endeuour with multiplied number of wordes to remoue 7. Bishops and Abbots who with deceitful speaches haue circumuened simple men and shauen their heads by such meanes doe possesse their goods in respect of their couetous desire of filthie lucre let them bee subject to Canonicall or Regulare repentance But let those simple men who haue laide downe their haire as men destitute of vnderstanding who cannot gouerne their owne affaires let them remaine in that estate which they haue once vndertaken but let the goods giuen by negligent parentes and receiued or rather reaued by auaritious Church men bee restored againe to their children and heires 8. If Church men lay vp prouision of Cornes in Victuall houses let it not bee to keepe them to a dearth but to support the poore in time of neede therewith 9. Hunting and halking and the insolencie of foolishe and filthie jests are to bee forsaken of Church men 10. Gluttonie drunkennesse is forbidden 11. The Bishop or Abbot must not resort to ciuill judicators to pleade their owne cause except it bee to support the poore and the oppressed Presbyters Deacons and Monkes hauing obtained licence from the Bishop maye compeare in Ciuill judgement seates accompanied with their Aduocate 12. Let not Presbyters Deacons or Monks bee fermers or labourers of the ground 13. It is reported of some brethren that they compell the persons who are to bee admitted in time of their ordination to sweare that they are worthie and that they shall doe nothing repugnant to the Canons and that they shall bee obedient to the Bishop who ordaineth them and to the Church in thewhich they are ordained which oath in regarde it is perilous wee all inhibite and discharge it 14. Bishops in visiting of their parishioners let them not be chargeable vnto them but rather comfortable by preaching the word and by correcting things that are disordered 15. It is reported that some Arch-deacons vse domination ouer the Presbyters and take tribute from them which smelleth rather of tyrannie than of due order For if the Bishop should not vse domination ouer the Clergy but by examplares to the flocke as the Apostle Peter writeth Much lesse shoulde these presume to doe any such like thing 16. Like as in dedication of Churches and for receiuing of orders no money is receiued euen so for buying of Baulme to make Chrisme the Presbyters keepers of Chrisme shall bestowe no money but Bishops of their owne rent shall furnish Baulme for the making of Chrisme and Lightes to the Church 17. It hath beene found in some places that Presbyters haue payed 12. or 14. pennies in yeerely tribute to the Bishop which custome wee haue ordained altogether to bee abolished 18. The receiuing of paunds from incestuous persons from men who pay not their Tythes and from negligent Presbyters is forbidden as a thing which openeth a doore to auarice but rather let Ecclesiasticall discipline strike vpon transgressours 19. Let people giue their Tythes to those Churches wherein their children are baptized and whereunto they resort all the yeere long to heare Church seruice 20. Let peace bee kept amongst all men but in speciall betwixt Bishops and Countes whereby cuery one of them maye mutually support another 21. Ciuill Iudges ought to judge righteously without exception of persons and without receiuing of rewardes and let their Officiars Vicars and Centenaries bee righteous men lest by their auarice and griedinesse the people bee grieued and impouerished And let the witnesses bee of vnsuspect credite for by false witnesses the Countreye is greatly damnified 22. The Abbots and Monkes in this part of the Countreye seeing they haue addicted themselues to the Order of Sainct BENEDICT let them endeuoure to conforme themselues vnto his institution and rules 23. The ordination of Presbyters Deacons and other inferioures is to bee made at a certaine prescribed time 24. Concerning Bishops Presbyters Deacons and Monkes who shall happen to bee slaine let the Emperour giue determination to whome the satisfaction of blood shall belong 25. In manie places the auncient custome of publicke repentance hath ceasted neither is the auncient custome of excommunication and reconciliation in vse Therefore the Emperour is to bee entraited that the auncient discipline maye bee restored againe and they who sinne publikely may be brought to publike repentance and euery man according as hee deserueth maye either be excommunicated or reconciled 26. It is reported that in some Churches there is contention strife for diuiding of Church rentes It is ordained therefore That no Masse shall bee saide in those Churches vntill they who are at variance be reconciled againe 27. Neither the Sacrament of Baptisme nor the Sacrament of Confirmation should bee reiterated 28. Concerning the decrees of affinitie and in what degree Marriage may bee bounde vp euery man is sent to the Canons of the Church to seeke resolution 29. Seeing that the man and the woman are counted in SCRIPTVRE as one fleshe their Parentage is to bee reckoned by like degrees in the matter of Marriage 30. The Marriage of seruantes is not to bee dissolued which is bounde vp with consent of both their masters euerie seruant remaining obedient to his owne master 31. It is rumoured that some women by negligence and others fraudulently doe present their owne children to the Sacrament of Confirmation to the ende they may bee separated from the companie of their husbandes Therefore wee statute and
ordaine that such woman as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall be compelled to do pennance all the dayes of their life neither shall they in anie wise be separated from their husbandes 32. Let a sinner confesse vnto his Father Confessor all his sinnes which hee hath committed either in thought worde or deede because that hatred enuye and pride are such pestilentious bot◅hes of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes shoulde not onely bee confessed to GOD according to the example of DAVID who saieth I will confesse against my selfe my wickednesse vnto the LORD and thou for gauest the punishment of my sinne Psal. 32. vers 5. But also wee shoulde confesse our sinnes to our Father Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed Iac. 5. 16. 34. In prescribing of pennance let fauour and hatred of any person bee laide aside and let the injunctions be giuen according to the rule of H. Scripture according to the canōs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemēt remedies to perilous diseases 35. Many in doing of pennance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliation and beeing forbidden to eate fleshe or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of purpose to the ende hee maye abolishe his sinnes by Almes deedes for that is all one as if a man should hy◅e God to grant vnto him a libertie to sinne 37. Seeing all Canons of Councels are to be diligently read in speciall such as appertaine vnto faith and reformation of manners shoulde bee moste frequently perused 38. Bookes called Libelli Poenitentiales are to bee abolished because the erroures of these bookes are certaine how beit the authors of them bee vncertaine and they prepare pillowes to laye vnder the heads of them who are slecping in sinne 39. In the solemnities of the Masse Prayers are to bee made for the soules of them who are departed as well as for them who are aliue 40. Presbyters who are degraded and liue like seculare neglecting repentance whereby they might procure restitution to their office let them bee excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not bee receiued in any other Church except hee prooue both with witnesses and letters sealed with lead and containing the name of the Bishop and of the Citie which hee liued in that hee hath liued innocently in his owne Church and had a just cause of transportation 42. Let no Church bee committed to a Presbyter without consent of the Bishop 43. In some places are founde Scots men who call themselues Bishops and they ordaine Presbyters and Deacons whose ordination wee altogether disallowe 44. Presbyters must not drinke in Tavernes wander in Markets nor goe to visite Cities without aduise of their Bishop 45. Many both of the Clergie and Laickes goe to holy places such as Rome and Turon imagining that by the sight of these places their sinnes are remitted and not attending to the sentence of Ierome It is a more commendable thing to liue well in Hierusalem than to haue seene Hierusalem 46. In receiuing the Sacrament of the bodie and blood of Christ great discretion is to bee vsed Neither let the taking of it bee long differred because Christ saieth Except yee eate the fleshe of the sonne of man and drinke his blood yee haue no life in you Neither let vs come without due preparation because the Apostle saieth Hee who eateth and drinketh vnworthilie eateth and drinketh his owne damnation 47. The Sacrament of the bodie and blood of Christ which in one daye is accustomed to bee receiued of all Christians let no man neglect to receiue it except some grieuous crime doe hinder him from receiuing of it 48. According to the precept of the Apostle Iames Weake persons shoulde bee annointed with oyle by the Elders which oyle is blessed by the Bishop these wordes inclosed in a parenthesi are added to the Text for hee saieth Is anie man siecke amongst you let him call for the Elders of the Church and let them pray for him and annoint him with oyle in the Name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iam. cap. 5. vers 14. 15. Such a medicine as cureth both bodily and spirituall maledies is not to bee neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee saide and Oblations offered by Bisshops or Presbyters in priuate houses This questiō also was disputed in this Councell 50. The authoritie of the Emperour is to bee interponed for reuerent keeping of the Lordes daye 51. Because the Church is constituted of persons of dine se conditions some are Noble others are ignoble some are seruantes vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferioures knowing that they are their brethren because God is one common Father to both and the Church is one common mother to both From the 52. Canon vnto the 66. are contained precepts of chaste and honest liuing prescribed to Prioresses and Nunnes which I ouer-passe as I haue done in the preceeding Councels 66. It is ordained that prayers and supplications shall bee made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue wee touched shortly to bee exhibited to our Soueraigne lord the Emperour Hee who desireth a more ample declaration of all vertues to bee followed and vices to be eschewed l◅t him reade the volume of the holy Scriptures of God IN the same yeere of our LORDE wherein the preceeding foure Councels were conuened and by the mandate of the Emperour Charles the Great another Councell was conuened at Arles The Canons of this Councell were in number 26. 1. They sette downe a Confession of their Faith 2. They ordaine That Prayers shall bee made for the Emperour and his children 3. They admonish Bishops and Pastors diligently to reade the bookes of holy Scripture To teach the Lordes people in all trueth and To administrate the Sacramentes rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishoppes 5. That Presbyters bee not admitted for rewardes 6. It is ordained That Bishops shall attende that euery person liue ordinately that is according to a prescribed rule The 7. 8. Canons belong to the ordering of Monkes and Nunnes The 9. Can. pertaineth to the
or resemblance of a SACRAMENT therein The office of a sab-Deacon is not mentioned in Holie Scripture and their seruice in carrying the Challice and the Paxe and the potte with water to washe the handes of them who minister at the Altar and the Towell they are such a masse of friuolous toyes inuented by the braine of man that I will leaue of to speake anie further of them remembring alwayes this auncient saying That which Scripture hath not commaunded maye bee as easilie rejected as it maye bee furtherlie obtruded NOwe seeing I haue remembred in all my preceeding Treatises to speake of Antiquitie I shall not ouer-passe with silence this poinct GOD willing in this Treatise also Albeit the Hierarchie of the Romane Church were founde to bee auncient yet it sufficeth for this Treatise to declare that of olde these Orders were not called a Sacrament And there is no ancient Writer whome I haue read who reckoneth Church Orders in the number of Sacramentes As for the wordes of Cyprian and Pope Leo cited by Lindanus they are not worthie of refutation because in a generall signification manie thinges maye bee called Sacramentes But to call Order a Sacrament in a strict signification it is a newe inuention founde out by the Scholasticke Doctors who behooued to bee serious in some thing after they had lost the substance of Religion But I will set forwarde and declare that the Hierarchy it selfe is not so auncient as they affirme it to bee True it is that about the yeere of our LORD 250. Cornelius Bishop of Rome abhorring the arrogancie of Nouaius describeth the Hierarchie of the Romane Church in the which there was one Bishop fourtie and sixe Presbyters seuen Deacons and seuen sub-Deacons fourtie and two Acoluthi of Exorcistes Readers and Ianitors fiftie two of Widowes afflicted people aboue a thousande and fiue hundreth persons who were all sustained by the liberalitie and goodnesse of GOD in the Romane Church Heereof it appeareth that ouer and beside offices instituted by the Apostles to continue ordinarilie in the Church other offices crept in into the Church by humane institution hauing no such warrand as Elders and Deacons had And after the time of the promotion of the Bishop of Rome to the honour of Vniuersall Bishop the number of Church offices encreassed and to Presbyters were added Arch-priestes and to Deacons were added Arch-deacons And Lindanus lamenteth that other inferiour offices which were inuented by men had ceassed in the Church such as Fossores Syngeli Copiatae When the liberalitie of the people bestowed superfluitie of riches vpon the Church then newe offices behooued to bee founde out to the ende that all which was bestowed might seeme too litle because manie Church offices were to bee sustained the prouerbe spoken of olde of women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A woman is naturally sumptuous nowe it might bee justly transferred to the Church Hierarchie that it was a sumptuous and costly thing About the yeere of our Lord 308 and vnder the reigne of Dioclesian a constitution is attributed to Caius Bishop of Rome that men should bee promoted to superiour Orders by degrees ascending from inferiour Orders And all the fore-mentioned Orders are reckoned in that Decretall of Caius to wit Ostiarius Lector Exorcista Acoluthus Sub-diaconus Diaconus Presbyter and Episcopus But the Epistle of Leo the fourth written to the Bishops of Britannie derogateth credite to all the decretall Epistles written before the dayes of Pope Siricius except onelie to the decretall Epistles of Pope Syluester So that argumentes taken from decretall Epistles preceeding the 384. yeere of our Lord hath the lesse credite amongst vs because they cannot obtaine credite at the handes of their owne Popes But seeing nothing is to beee called auncient which hath not flowed from the mouth of Christ and His Apostles lest they should seeme to be discountenanced in this poinct they cite the booke of the Canons of the Apostles to prooue that the degrees afore-saide were Apostolicke constitutions This booke is not onely supposititious but also moste impertinently cited by Papistes because in the Councell of Trent De Sacramento ordinis cap. 2. Anathema is pronounced against them who acknowledgeth not all their Orders both superiour and inferiour But the booke of the Canons of the Apostles acknowledgeth onely fiue Orders namely Bishops Presbyters Deacons Readers and Psalmists or Chantors but no mention is made of Exorcistes and Sub-deacons Therefore it were good for them either to bragge lesse of Antiquitie or to prooue better that their Hierarchie is auncient Ambrose in cap. 4. ad Ephes. reckoneth fiue Orders to wit Bishops Presbyters Deacons Readers and Exorcistes making no mention of Subdeacons and Acoluthi The Canonistes recken nine Orders adding to the seuen aboue mentioned Bishops and Psalmists This diuersitie of opinions concerning Church Orders declareth two thinges First that of olde there was no Sacrament of Orders Secondlie that there was no setled opinion in the Church about Orders but one Church vsed one forme and another Church another forme as is customably obserued in thinges indifferent insomuch that when it was thought expedient that all house-holde seruantes in Bishops houses shoulde bee Clergie men then the number of Church offices were multiplied according to the number of Oecumenicke offices accustomed to bee in Noble mens houses Would God that in matters of faith of manners and Church Discipline men had fixed the eyes of their minds as attentiuelie vpon the written worde of GOD as Ship-men doe vpon their Compasse then had there beene lesse aberration and lesse disputation and lesse diuersitie of opinions The LORD worke this in His owne time to whome bee all Honour Praise and Glorie for euer and euer worlde without ende Amen A TREATISE Of the Sacrament of Matrimonie IN the TREATISE of the Sacrament of MATRIMONIE the inconstancie obliuion contradiction and head-strong insolencie of the Romane Church maketh mee vncertaine whereat to beginne For who coulde once imagine that they who call Marriage a worke of the fleshe and an estate of liuing vncompetent to them who are called to holie Orders forgetting what they had spoken they woulde make of it an holie Sacrament as if the Ministers of GOD should bee debarred from the holie Sacramentes of GOD. If they saye that they debarre men in spirituall offices onelie from copulation with women yet in this they debarre them from the Sacrament forasmuch as they debarre them from the externall signe whereby the spirituall grace is represented Can anie man bee partaker of Baptisme and not washen in water Or can anie man bee partaker of the LORDES Super and not be permitted to eat and drinke at the holie Table And how is a man admitted to the Sacrament of Matrimonie and debarred from copulation which they themselues graunt to bee the externall signe of the Sacrament But let vs marke the fraudulent dealing of the ROMANâ—… Church who hath made Marriage to bee a Sacrament albeit all the members
of their Hierarchle haue forsaken it yet this they gaine that Marriage beeing counted an holie Sacrament they haue drawne the cognition of all Matrimoniall causes vnder their judicatorie This beeing done and their authoritie beeing setled they tooke boldnesse to make lawes both impious against GOD and injurious to men as namelie that Marriages bound vp betwixt young persons without consent of Parentes shoulde bee firme and itable That amongst kinsfolke it shoulde not bee lawfull to marrie within the seuenth degree and these were alreadie married within these degrees shoulde bee separated againe That a man who is diuorced from an adulterous woman shall not haue libertie to marrie during her life-time That they who are spirituall brethren and sisters by the Sacrament of Baptisme and Confirmation shall not haue leaue to marrie one another And Marriage is forbidden at certaine seasons of the yeere And finallie that the Church may dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and finde out moe degrees impeding Marriage to bee bound vp The Apostle PAVL when hee calleth Marriage a great mysterie EPHES. CAP. 5. VERS 32. hee is speaking concerning CHRIST and concerning His Church And it is indeede a mysterie vnspeakeable whether wee consider the beginning or the progresse or the consummation of this Marriage It is begunne in Earth and perfected in Heauen And the loue of CHRIST and His Church is vnspeakeable For euen the Spouse of CHRIST albeit shee bee infirme and weake in the Earth yet her heart is so inflamed with the loue of her husband that shee forgetteth all thinges and remembereth vpon Him shee counteth all thinges to be dongue in comparison of him one sight of His reconciled face is dearer to her than all the treasures of the worlde His name is like a sweete oyntment powred out and delighting her soule with the sweete smell of saluation And if the loue of the Church towardes CHRIST bee vnspeakeable who can comprehende the length breadth and deepnesse of the loue of CHRIST towardes His Church who hath purged her from all spotte of sinne in this worlde and prepared a glorious mansion for her in His Fathers house that is in Heauen But this is not spoken of the marriage of mortall men with their wiues True it is that the Apostle PAVL in that same place setteth downe some similitude betwixt corporall marriages and the spirituall marriage betwixt CHRIST and His Church But that is not enough to furnishe out an ordinarie Sacrament in the Church of GOD for then shoulde there bee infinite Sacramentes For the Kingdome of GOD MATTHEW 13. is compared to a man who soweth good seede in his fielde It is compared to leuen and to a treasure that is hidden in the fielde and to a drawe nette and to a graine of Mustard seede yet all these thinges are not Sacramentes in the Church Yea and in the marriage of ADAM and EVA wee see a certaine similitude of the spirituall marriage betwixt CHRIST and His Church for ADAM loued the woman which was fleshe of his fleshe and bone of his bones and in whom hee saw his owne similitude GENES CHAP. 2. VERS 23. And CHRIST in like manner by feeding vs with His owne bodie and blood Hee maketh vs fleshe of His owne fleshe and bone of his owne bones and more-ouer Hee stampeth vs with His owne similitude to assure vs that He loueth vs whom Hee hath stamped with His owne likenesse In like manner a matrimoniall bande is more indissoluble than other bandes for other bandes like as they are bounde vp with consent of parties so in like manner they maye bee dissolued and vndone with consent of parties but the bande of Marriage cannot bee vndone except by death or fornication But the conjunction betwixt CHRIST and His Church ROMAN CHAP. VIII cannot bee vndone by death it selfe As concerning spirituall whordome the true Church which consisteth of a number whome GOD hath elected called justified sanctified and whome Hee intendeth to glorifie These I saye the LORD in mercie preserueth from spirituall whordome and apostasie from the knowne trueth And like as a chaste woman delighteth in her husbande whether hee bee present with her or absent from her if hee bee present shee delighteth to conferre with him if hee bee absent shee delighteth to talke of him to reade his letters to beholde the tokens of his fauour towardes her and finallie in the secrete parloure of her heart to meditate of his goodnesse towardes her Basil. Magn. De vera Virginiâ—… Euen so the Church is rauished with an vnspeakeable delight of her husband IESVS CHRIST Hee is spirituallie present and by holie prayers shee talketh with Him night and daye Hee is corporallie absent therefore shee delighteth to talke of His loue and goodnesse towardes her and to reade the bookes of holie Scripture wherein His good will towardes her is clearlie manifested and in the secrete chamber of her heart continuallie to meditate of His second blessed appearance IN nothing doeth the ROMANE Church agree better with vs for a time than in magnifying Marriage as an holie bande instituted by GOD in PARADISE and hauing a type and similitude of the loue of CHRIST towardes His Church and therefore they make it an holie Sacrament in the Church which no man euer did before the dayes of Pope GREGORIE But when they perceaued that this was not consented vnto that Marriage shoulde bee counted one of the ordinarie Sacramentes in the Church especiallie the whole Hierarchie of the ROMANE Church disclaiming it and the East Church in a generall Councell disallowing prohibition of Marriage to men called to spirituall offices The ROMANE Church tooke offence at euerie thing which was repugnant to their opinion They coulde neither abide them who denied that Marriage was a Sacrament nor yet them who gaue libertie to Church men to marrie And so beeing irritated on all sides they beganne to speake euill of Marriage as a worke of the fleshe and an estate vncompetent to men in spirituall offices Is not the ROMANE Church in this poinct like vnto the Riuer EVPHRATES which flowing out of the Mountaines of ARMENIA setteth its course Westward vntill it forgather with the skirtes of Mount TAVRVS and then when the course of it is hindered it fetcheth a contrarie course and runneth directlie East vntill it bee mixed with the water of TYGRIS Euen so the ROMANE Church which coulde neuer abide to bee controlled it tooke occasion to speake vnreuerentlie of Marriage because their opinions were not receaued in the Church without contradiction NOwe seeing the cause is euidentlie knowne wherefore they were so serious to drawe in Matrimonie into the number of Sacramentes namelie to the ende that matrimoniall causes might bee founde spirituall causes and might bee judged by spirituall Iudges Let vs consider what constitutions they made in matters of Matrimonie without anie warrand or regarde of Scripture insomuch that their vilepending of Scripture maketh a number of
the woman described 12. Apocal. she was clothed with the sunne and had the Moone vnder her feete she had a diademe of twelue starres vpon her heade which vndoubtedly was the celestial light of Apostolicke doctrine she trauailed in birth to bring foorth children to God she was persecuted by the Dragon to her was furnished wings of an Eagle and shee fled vnto the wildernesse where she had a place prepared of God that they should feede her there a thousand two hundreth and threescore dayes Now I say I demand of the Papistes what wildernesse was this whereinto the woman lurked so long time for no man dare deny but this woman representeth the true Church of Christ the mother of vs all Lurked she in the wildernesse of Nitria or Schethis Or lurked she in the wildernesse of Arabia or Lybia Or lurked she in the wildernesse of Persia where IVLIAN the Apostat concluded his wretched life Or in what other wildernes of the world did she lurke When they haue giuen me an answere to this second question let them thinke in their own mind that they haue answered the question proponed against vs. If they can giue no answere to this question neither doe I tell them where our Church was sixe hundreth yeeres ago but let them demand this question at him who furnished Eagle wings to her and prepared a place for her in the wildernesse Alwayes it is an article of our faith I beleeue the holy caâ—…holicke Church albeit she was lurking yet she was not dead nor gone out of the world And like as the blood of Christ was not shed in vaine euen so there is in all ages a number of men and women washen in the fountaine of that precious blood and prepared for heauen albeit wee can not at all times point them out by the finger Now errour in religion consisting in adding or pairing or altering or contradicting the trueth contained in the word of God It is euident I say that errour in religion is a cursed and execrable thing To him that addeth vnto the Lordes worde shall be added all the plagues written in the booke of God and if any man take away from the wordes of Gods booke God shall take away his parte out of the booke of life Apoc. 22. ver 18. 19. The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it or to make a flat opposition and contradiction thereto And truely all these curses which God commanded to bee pronounced out of mount Ebal Deut. 27 euery Christian is commanded to say Amen vnto them a part whereof may justly be applyed against maintainers and forgers of errour in religion First Cursed be the man that shal make any carued or molten image which is an abomination to the Lord and all the people shal answere Amen ver 15. In the 17. verse he who remoueth his neighbours marke is accursed how much more hee who remooueth the marches of Gods most holy Lawe and couenant In the 18 verse Cuâ—…sed he bee that maketh the blind goe out of the way But a thousand times more cursed is he who peruerteth the mindes of ignorant people from the simplicitie of the trueth ofGod Vnto all these curses openly pronounced we are bound by the commandement to say Amen And like as errour in religion is a thing accursed of God so in like maner it is in itselfe an absurd thing and full of horrible confusion not onely repugning vnto the trueth but also to it selfe much like vnto IONAS gourd which had into it a worme that smote it so that it withered Ionas 4. 7 euen so there lurketh into the bowels ofancient errours a worme consuming them vntill they vtterly wither and evanish The errour of EVTYCHES may serue for example He thought that the immensitie of the diuine nature of Christ did so swallow vp his humane nature that in Christ there is no more two natures but one alanerly namely his diuine nature Nowe if so be howe are we saued by the death of Christ Can the diuinitie die Which absurditie of EVTYCHES errour was well marked by ALAMVNDARVS prince of Saracens as writeth THEODORVS lector lib. 2. More ouer the ancient errours which sprang vp euen in the Apostles owne dayes and immediatly after had some portrate and shape of that absurditie that should continue in all errours that were to spring vp afterward euer pairing the glorie that was due vnto the most High and aduancing creatures out of measure EBION and CERINTHVS denied Christes diuinitie and on the other parte MENANDER thought that the world was created by Angels Here we see Christs honour impaired but the honour of Angels infinitly augmented In like maner afterwarde ARRIVS denied that the Sonne of God was consubstantiall with the Father diminishing and pairing the honour due to Christ. But PFLAGIVS another Heretique magnified the power of mans corrupt nature as if in it there were an abilitie to performe all the commandements of God Thus we see that the very shape and similitude after the which Satan fashioned the errour of EBION CERINTHS and MENANDER continueth in ARRIVS and PELAGIVS And in our dayes the Papistes will not goe out of the byas of old Heretiques for Christ must not be the onely Mediator both of redemption and intercession but some thing must bee paired from the honour of Christ to the ende that the Sainctes may be enriched with the spoyle of Christ and be made vp mediators of intercession Here I leaue off to speake any further of the absurditie of ancient and execrable errours But now it may be demanded how commeth it to passe that absurd errours haue so many followers To this question let the Prophet IEREMIE answere who speaking of the people of his owne dayes vtterly addicted to olde idolatrie and to the worshipping of the hoste of heauen hee declareth also the reason mouing them to be so bent to old errours O say they When we sâ—…rued the host of heauen then had we plentie of all things but since we left off to doe so wee are consumed wâ—…th the pest the famine and the sword Ier. 44. ver 17. 18. Heere we see that the multitude judgeth that religion to bee best the professours whereof injoyes greatest ease wealth and worldly prosperitie But in the booke of the Psalmes we receiue a better instruction to judge of the trueth of God and professours thereof according to the hearing of faith and not according to outward things There are glorious things spoken of thee ô citie of our God Psal 87. ver 3. And these who judge according to outwarde appearance they erre in two things first they know not the right cause of the prosperitie of Idolaters secondly they knowe not the right cause of the penuritie of those who apparently haue forsaken idolatrie The Apostle saith that God ouerlooked the time of ignorance Acts 17. ver 30. but in time oflight when the candle
of the Gospell clearely shineth and pointeth out vnto vs the way of ancient veritie the Lord will not spare them who haue hypocritically professed his veritie but in their heart they loue the deceit of errour and lies as the people in IEREMIAS dayes did This is the condemnation saith theEuangelist IOHN that light is come into the worlde and men loued darkenesse rather then light Iohn 3. ver 19. Antiquitie of custome which we haue before described lacketh many things that areto bee found in antiquitie of veritie For it is not authorized by any Apostolicke coÌ„mandement wherupon 3. things do follow First there is no necessitie vrging vs to keep things that are not coÌ„manded by Apostolick precept in matters coÌ„cerning religioÌ„ Secondly where there is no necessity of doing there is no feare or terror of coÌ„science in leauing the same vndone Thirdly where it is gone out of custome or vse there is no necessity to reduce it again as the feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostlesown time the 3. dippings in Baptisme after the Apostles time Of these ancient customes we may boldly say foure things 1. That the Apostles gaue no commandement to obserue them 2. that there is no necessitie to keepe obserue these customes 3. there was no just cause of feare to the conscience where these customes were pretermitted or neglected 4. experience declareth that since vse and custome which brought in these exercises hath also obliterat and worne them away the Church in our time hath taken no regard of renewing these ancient customes againe Now anent the examples which I haue alreadie brought foorth there are many who will make no contradiction but as touching other ancient customes obserued of old in the Church without any written commandement if those bee touched and the like be saide of them also more sturre and greater adoe will be made Yet if I proue by ancient writers that the observation of Pasche day and the obseruation of Lent were rites introduced in the Church without warrand of any Apostolicke commandement it will followe that there is neither necessitie in keeping nor leauing these things vnkeeped wherefore consider what SOCRATES saith in his ecclesiastical history lib. 5. cap. 22. Nusquam igitur Apostolus nec ipsa Evangelia jugum ser vitutis illis imponunt qui ad praedicationem accedunt sed Paschatis festum alios dies festos ipsi homines suis quique locis propter remissionem laborum memoriam salutiferae passionis sicuti voluerunt ex consuetudine quadam celebrârunt neque Servator hoc aut Apostoli nobis lege aliqua observandum esse mandârunt Neque poenam nobis aut supplicium Evangelia vel Apostoli sicut Iudaeis Lex Mosi comminantur sed historico tantùm modo ad reprehensionem Iudaeorum quòd homicidium diebus festis exercuerint quòd Christus tempore Azymorum passus sit conscriptum est in Evangeliis That is Therfore no where doth the Apostle or the Euangell lay vpon them the yoke of bondage who come to the preached worde but the feast of Pasche day other festiuall dayes men euery one in their owne places for intermission of labour for the remembrance of the salutiferous passion they kept as liked themselues best these said feastes by a certaine custome Neither did our Sauiour or his Apostles by any law command vs to doe this thing neither did the Apostles or Gospel threaten a punishment against vs to wit if we leaue these things vndone according as the Lawe of MOSES doth against the Iewes but the historie onely for reprehension of the Iewes in the Gospell setteth downe in write that the Iewes vpon festiuall dayes practised murther and that Christ suffered in the dayes of vnleauened bread Here all that I haue spoken is clearely declared concerning the obseruation of the feast of Pasche day 1. no precept or commandement proceeding from Christ his Apostles to keepe it 2. no threatning pronounced against theÌ„ who kept it not 3. that it was brought in into the Church by custome but not by coÌ„mandement 4. that when men endeuoure to authorize by coÌ„mandements such ancient customes then they bring a yoke bondage vpon the consciences of men The like more also is written in that same chapter by SOCRATES concerning the obseruation of Lent before the feast of Pasche day that it was obserued with such diuersitie of customes both in number of dayes and also in diuersitie of meates from which men abstained in Lent as easily declared that the Apostles interponed no commandement in such matters but left such customes free indifferent to the discretion of Christians In the head of antiquitie of customes because I like not to be contentious in my judgement two extremities would be eschewed I. that we should not equall ancient customes to ancient commandements for the causes aboue-written which caueat SOZOMEN an ecclesiasticall writer not obseruing did affirme all these who are not thrise dipped in water to haue departed this life without the sacrament of Baptisme Sozom lib. 6 cap. 26. In which opinion he equalled an ancient custome to an olde commandement And yet this same SOZOMEN who is so precise in obseruation of an ancient custome of 3. dippings in Baptisme is not so precise in another ancient custome of abstaining from eating of flesh in Lent but commendeth SPIRIDION who gaue vnto a wearie stranger in time of Lent swines flesh to eate eated himself of it also affirming that to the cleane al things were cleane Sozom. lib. 1. cap. 1 1. Tit. cap. 1. ver 15. Thus we seee howe SOZOMEN confuteth himselfe at sometimes remembring that ancient customes are not equall to ancient commandements as abstinence from flesh in Lent and in other things forgetting himselfe making the ancient custome of thrise dipping in Baptisme absolutly necessarie 2. anciâ—…nt customes not directly repugnant to the worde if they be kept free of commandement necessitie and feare as is aboue specified should not be so hatefully impugned as ancient errours are impugned but if abuses fall into them these abuses should be timously reprehended as the Apostle PAVL reprooueth the abuses of the feastes ofloue in the Church of Corinth 1. Cor. 11. But aboue all things beware that we rent not for matters of no great moment the vnitie of the Church of God as VICTOR Bishop of Rome was purposed to haue done if he had not bene timously stayed by the prudent aduise of IRENEVS Bishop of Lions Socrat. lib. 5. cap. 22. Now to conclude this short treatise of antiquitie of custome if a wise man would send a tongue to it to speake for it selfe it would be so far from matching and equalling itselfe with the ancient commandements that it would speake modestly and humbly to them as ELIZABETH the mother of IOHN Baptist spake to the blessed virgine the mother of our Lord. Andwhence commeth this to me saith she that the mother of my Lord should come vnto
let Seniors louingly cherish the younger sort and present vnto them profitable examples of a good conuersation The 14. and 15. Can. intreate of the reward due to them who are found faithfull seruants to the King in whatsoeuer estate especially in the Church and that rentes and landes bestowed vpon the Church shall abide firmely in their possession without reuocation In the 16. 17. 18. and 19. Canons there is a commemoration of the bountifull kindnesse of king Chintilla toward the Church aprouision that no Church-man should bee allured by no deceitfull perswasion to take a course against the King A protestation before God his Angels Prophets Apostles Martyrs and whole Church That no man shoulde enterprise any attempt against the King and his Noble estate And they who shall presume to doe in the contrarie are appointed to eternall damnation In ende prayers are made to God to giue a good successe to their meeting and thankes are giuen to the King by whose authoritie they were assembled So it is manifest that by the authoritie of Princes Nationall Assemblies were conueened at this time IN the yeere of our Lord 662. as Functius reckoneth and in the 6. yeere of Chindasuvindus king of Spaine the 7. Councell of Toledo was assembled consisting of 4. Arch-bishops 30. bisshops and a great number of presbyters and me engers from them who could not bee present The occasion of this meeting was Theodisclus bishop of Hispalâ—…s a Graecian borne Hee had corrupted the bookes of Isidorus and dispersed many errours in his Church and hee contended for supremacie with the bishop of Toledo In this Councell Theodisclus was remooued from his office The prioritie of dignitie was conferred to the bishop of Toledo In the second Tom of Councels 6. Canons are referred to this meeting First Laikes and men also in spirituall office are forbid den to attempt anie thing against the estate of their countrey either by sedition or treason Secondlie it is statuted and ordained That incase anie man ministring the Sacrament of the Lords holy Supper be hindred by any superuenient sicknesse that another shall be readie to finish the worke which he hath begunne Thirdly That the presbyters and the whole Clergie shall be present at the funerall of a bishop Fourthly it is forbiddeÌ„ that bishops in their visitation should extorse or oppresse the Churches which they visite Fiftly That men inclosed into a Monasterie should first receiue instruction in their Monasteries before they presume to teach others Sixtly a commandement is giuen That the bishops in neare adjacent places shoulde bee obedient to the bishop of Toledo and at his commaundement they shoulde compeare into the towne of Toledo CAbillonum vulgarlie called Chalon is a towne in Burgunnie not farre distant from Matiscone In this towne by the commandement of Clodoucus king of France conueened 44 bisshops Gandericus bishop of Lions was President and Landilenus bishop of Vienne Theodorus bishop of Arls because hee refused to compeare before the Councell was suspended from his office vntill the next Councell In this Synode the Canons of the Councell of Nice had great allowance It was forbidden that two bishops shoulde bee ordained in one towne That no man shoulde sell a Christian seruant to a Iew And that two Abbots shoulde not bee chosen to gouerne one Monasterie That no labouring of the ground or other secular worke should bee done on the Lordes day with manie other canons coincident with the Canons of other Councels IN the dayes of the Emperour Constantinus Pogonatus and vnder the Popedome of Agatho a Councell was gathered at Rome about the question of the willes and operations of Christ wherein it was decerned by the suffrages of 125. Bisshops of Italie France Lombardie of the nation of the Gothes of Britanes and Sclauonians That two willes and two operations were to bee acknowledged in Christ And the opinions of Theodorus Cyrus Sergius Pyrrhus and Paulus defenders of the heresie of the Monothelites was damned The vaunting wordes of the letter of Agatho written to the sixt generall Councell wherein hee braggeth that the bishops of Rome neuer erred in matters of Faith I lay them aside at this time for they are false and vntrue as I haue alreadie prooued and shall prooue hereafter if it please the Lord. IN the yeere of our Lord 671. and in the fift yeere of Recesuvindus King of Gothes the eight Councell of Toledo was conuened To this Assemblic resorted two and fiftie bishops Great disputation was in this Councell concerning perjurie In ende it was resolued That no necessitie bindeth a man to performe an vnlawfull oath For Herod and Iphtah sinned in making vnlawfull oathes but they sinned more grieuouslie in performing vnlawfull oathes Marriage is vtterlie forbidden to Bishops and places of SCRIPTVRE are miserablie abused to confirme this interdiction of marriage Bee yee holie as I am holie 1. Pet. 1. 16. And in another place Mortifie your members which are on the earth Coloss. 3. 5. Miserable ignorance in this age counteth marriage to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vncleanenesse a member of the bodie of sinne which the Apostle commaundeth to mortifie Yea and the sub-deacons who pleaded for retaining of their wiues in regarde that in their admission no such condition was required of them are in moste seuere manner interdited from the companie of their wiues or else to bee thrust into a Monasterie to suffâ—…r pennance vntill the last period of their liues Vnlearned men are not to bee admitted to the celebration of diuine mysteries especially such as are not well acquainted with the Psalter Eating of flesh is forbidden in Lent for three principall causes First Because the fourtie dayes of Lent are the tithes of all the dayes of the yeere and the tithes shoulde bee consecrâ—…ted to GOD Secondlie because that CHRIST by fasting fourtie dayes expiated the sinnes of mankinde Thirdly because it is conuenient that a man made of the 4. elementes for breaking the ten precepts of the decalogue should afflict his bodie foure times ten dayes Beholde the firme argumentes whereupon the doctrine of deuils in prohibition of meates doe leane 1. Tim. 4. In the 10. Canon the vertues wherewith the king shall be indewed who shall be chosen to reigne in Spaine are rehearsed In the last Canon the ordinances of preceeding Councels are to bee obeyed and the Iewes are to bee dealt with according to the actes of the 4. Councell of Toledo Can. 56. 57. 58. 59. and 60. c. IN the yeere of our Lord 673. and in the 7. yeere of the reigne of Rocesuindus king of the Gothes by the commandement of the King 16 bishops conueened in Toledo and made these ordinances following First That founders of Churches and bestowers of rentes vpon the Church and their posteritie should haue a sollicitous care that Church rents be not abused which misorder if it shall happen to fall