A SHORT COMPEND OF THE HISTORIE OF THE FIRST TEN PERSECVTIONS MOVED AGAINST CHRISTIANS DIVIDED INTO III. CENTVRIES WHEREVNTO ARE ADded in the end of euery Centurie treatises arising vpon occasion offered in the historie clearely declaring the noveltie of Popish Religion and that it neither flowed from the mouthes of Christs holy Apostles neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions IEREM 6. ver 16. Thus saith the Lord Stand in the wayes and behold and aske of the old way which is the good way and walke therein and ye shall find rest vnto your soules but they said we will not walke therein LVC. 10. ver 42. Marie hath chosen the good part which shall not be taken away from her EDINBVRGH Printed by Andro Hart and are to be solde at his shop on the North side of the high streete a litle beneath the Crosse ANNO DOM. 16. 13. TO THE MOST NOBLE VERtuous and elect Ladie MARIE Countesse of Mar wisheth Grace Mercie and eternall Felicitie IT hath pleased God most noble and elect Ladie to prolong my life these yeeres bypast vnder many infirmities of a dayly decaying tabernacle yet my good God hath not left me destitute of comfort to the end I might fulfil my course with joy One of my chiefe comforts vnder God was your La. reuerent hearing and faithfull practising of the worde of God I delited to see that thing begun in earth which shal be perfited in heauen The glorified Saintes in heauen they cast down their crownes at the feete of the Lambe who sits vpon the Throne When noble persons in earth humblie kisses the feete of the Son of God beares ' his light burden and submittes themselues vnto his easie yoke then some resemblance of the heauen is found in the earth The rarer this vertue is the more I reverenced it in your La person and the oftener I commended your noble houshold to God and to the worde of his grace which is able to build further and to giue you an inheritance among all them which are sanctified The Queene of Adiabene HELENE when she left her owne countrie and came to dwell at Ierusalem she filled the bellies of the poore with the cornes of Egypt and the fruits of Cyprus forit was a yeere of vniuersal famine and spared for no cost to doe good to the Saincts that were in Ierusalem therefore her name is vntill this day in reuerent remembrance And in our dayes honorable Ladies who refreshes the barren soules of ignorant people in this land with examples of humilitie modestie godlinesse and all other Christian vertues many generations after vs shall call them blessed The Lord in mercie augment the number of honorable persons who rejoyce to goe vnto the house of the Lord. These are the toppes of the mountaines which beeing once free and not couered with ouerflowing waters it is a comfortable presage that the great flood that drowned the world shall be abated These are the Minerals of gold and siluer which are not easily found out but after they are discouered they replenish the land with infinit treasures of riches The Prophet ZACHARIE when he saw in that celestiall vision IEHOSHVA his body honoured with change of apparell wished also the Diademe to be set vpon his heade but if he had seene the Diademe set vpon his head and the body lapped vp with ragges of vile apparel hee had wished the body also to be honoured with ornaments proportionallie agreeing to the heade It hath pleased the wisedome of our God in this part of the countrie whereinto I dwell first to decke with glorious ornaments the head the Lord in mercie cloth the body also with change of rayment to the end that Satan that vigilant enemie who delighteth in the filthie ragges of our beggerly apparel may be grieued for our change from worse to better I speake the truth in Christ I lie not my conscience bearing me witnesse that it is lawfull to me toreuerence the image of Christ where euer I see it clearely shining either in rich or in poore And so much the more because it was my lot to conferre with many persons of a contrarie religion whom I found to be like reprobat siluer fra whō the drosse could not be separated What is next If they will harden their heartes against the truth of God then let the dead burie their dead but let the noble house of Mar follow Christ. Receiue from my hands Madam this short cōpend of the ten first great persecutions with certaine treatises added to the compend of the historie and be not afraid to follow the religion and faith of the Apostles and Euangelists because their eares heard the words of the great shepheard of our soules their eyes saw God manifested in the flesh they were chosen to be faithful witnesses to the world of the doings sufferings and doctrine of Christ the holy Ghost was sent to teach them in all trueth Here we may rest vpon a sure foundation against the which the gates of hell cannot preuaile Next to the Apostles their true successours are to be had in reuerent regard who sealed vp that faith which they receiued from the Apostles with riuers of blood for the space of three hundreth yeeres To this antiquitie of Apostolicke doctrine let vs firmely adhere This is the clearest mirrour whereinto the precepts of wholesome doctrine are contained After the holy Apostles had finished their course the disciples of the Apostles were worthie men yet not like vnto the Apostles who had bene both called taught immediatly by Christ. If any doūg was in their sacrifices it was couered by the glory of their sufferings the fire wherwith they were burnt the water wherinto they were drouned the aire wherinto their bodies were hanged vp the mountaines wildernes through which they wandered the darke prisons whereinto they were enclosed as people vnworthie of libertie whom notwithstanding the Son of God had made sree and they were free indeede Yea all the verie elements the light of Heauen wherefra by most vnrighteous violence the righteous heires of heauen were excluded all these I say were witnesses of their glorious sufferings Vnder pretence of climming to this antiquitie the Papists would cloacke the turpitude of their new found doctrine So did the Hagarenes boldly vsurpe the name of Saracenes yet they were but the brood that spran◅s out of the bellie of HAGAR the handmaid of SARAH And the Priests boy in the daies of ELI came vnto the Caldron while the flesh of the peace offering was seithing and thrust in his flesh-hooke all that the flesh-hooke brought vp the Priest tooke for himselfe This thing was done by violence but the Priest had not just right to euerie piece of the sacrifice that the flesh-hooke brought vp The Romaine Church in our dayes hath borrowed the flesh-hooke of the Priestes boy and violently arrogates vnto themselues the faithfull keeping
betwixt the Riuers Arnon Iordan and Iabbok by one apparent right the king of Ammon claimed that these lands should be restored vnto the Ammonites to whom of old they did belong but Iphtah refused to giue ouer the possession of these landes wherein the Reubenites and Gaaites dwelt and that for three great reasons First they receiued these landes out of the handes of their GOD by whose expresse commandement and warrant MOSES faught against Sihon king of Hesbon Secondly since the dayes of MOSES vntill the dayes of the gouernament of IPHTAH that is the space of three hundreth yeeres the people of Israel peaceablie possessed those landes And thirdly euen in the dayes of Moses these landes were taken out of the handes of the Amorites who were possessors of them at that time and not from the Ammonites For the like reasons I say we cannot agree to the doctrine of Inuocation of Saints First because wee haue receiued a perfect forme of prayer out of our LORDS hands wherein we are taught to pray onely to our Heauenly Father and not to Saints Secondly because the Church for the space of three hundreth yeeres after the LORDS ascension used no other forme of prayer then this to pray to GOD alone through IESUS CHRIST Thirdly if Papistes will needes make anie controuersie in this matter let them controuert with CHRISTS Apostles who haue left vnto their true successors this forme of prayer which we now use and such new young school-maisters as Papistes are wee cannot admit Against the seconde of the three preceeding reasons if they object that in the dayes of Cyprian the Christian Virgine whom Cyprian before his conuersion pursued with Magicall arts labouring to circumueene her shee prayed for helpe to the Virgine Marie as Nazianzenus writeth To this I answere that this narration which Nazianzenus hath found in some Apocryph booke is rejected by the learned as an vncertaine thing whereof Ierom writing of the conuersion of Cyprian maketh no mention Secondly this forme of prayer that a weake and timorous Virgine used was no liturgie nor forme of prayer used amongst Christian people in their holy assemblies and that thing which any one person doth of infirmitie and weakenesse is not to bee counted an ancient doctrine in the Church Seeing the Apostle warneth vs to absteine from all appearance of euill at least Papistes in their Inuocation of Saintes shoulde haue absteined from formes of speaking used in prayers made vnto the eternal GOD lest they should seeme to giue the glory onely due to the Creator to the creatures But in the matter of Inuocation of Saintes they haue set themselues forward with such impetuous speate that they cannot absteine from the honourable stiles giuen to GOD but these also must bee giuen to the Saintes The Prophet Dauid calleth the LORD his Rocke his Fortresse his Strength his Shield the Horne of his Saluation and his Refuge And in another Psalme GOD is our hope and helpe ◅rength in troubles readie to be found Are not all these honourable stiles and many more attributed to the Saintes in the ordinary prayers of the R◅ane Church Is not the Virgine Marie called the Queene of Heauen the prouident gouernor of Heauenly and Earthly powers the mother of mercie obteiner of pardon mediatrix to GOD-ward restorer of the grace to bee hoped for the mother of the militant Church the aduocate of the world Such pretious ointment as this is more meete to bee poured out vpon the feete of CHRIST then vpon the head of the Virgine Marie but a prodigall waster neither regardeth what hee giueth nor to whom they are but one steppe from calling the Virgine Marie directly eternall GOD for they put the gouernement of Heauenly and Earthly things vpon her shoulder they call her Queene of Heauen and the prince of peace What remaineth to bee said but one word that shee is almighty GOD and this stile also will bee necessarily inferred vpon the preceeding honourable titles attributed to her The honourable stile of an Aduocate Bellarmine is the bolder to attribute vnto the Virgine Marie because that Ireneus writeth Et sicut ill◅ seducta est ut effugeret DEVM sic h◅c suasa est ◅bedire DEO uti Virginis Euae Virgo Maria fieret advocata that is and like as she to wit Eva was seduced to depart from GOD euen so this woman to wit the Virgine Marie was perswaded to obey GOD to the end that the Virgine Marie might be an aduocate for the Virgine Eva. I am certaine that Bellarmine vnderstood not the meaning of Ireneus better then hee vnderstood the sence and meaning of his owne words In the words immediately preceeding Ireneus declares that like as sinne came in by disobedience in eating of the fruite of the forbidden tree euen so righteousnesse came in by him who manifested his obedience in another tree that is in suffering death vpon the Crosse. What neede had Be◅larmine to wreast the wordes of Ireneus after hee had set downe so cleare a commentarie of his owne words for hee calleth the Vi◅gine Marie an aduocate in respect of her blessed birth who by his obedience satisfied for the sinne that Adam brought in by his disobedience Now it is true that superstitiō is like vnto the Feau◅r called Hectica in the beginning hardly discerned but easie to bee cured and in end easily discerned but not easily cured Euen so it was hard to know what would bee the issue of the disputation of Origen when he disputed concerning the affection that Saintes departed carried towarde the members of the Militant CHURCH of GOD but it was easie to stay the course of this errour when hee who was the first author of it durst not auow it but in secret disputations said that possibly such a thing might bee But in our dayes the Feauer is growne to such an height that it is easier to discerne the errour then to find out a way to correct it What is then to bee done at this time where into errour hath preuailed so farre and of so long time that it is like vnto a Gangrene dayly becomming worse and worse so that it is apparently a remedilesse euill shall wee cease from damning superstition and let the people pray as they list It is better to follow the example of the holy Prophet Helias albeit Idolatrie was vniuersally ouer-spred in the kingdome of Israel yet he reproued the people for halting betweene two opinions and hee bowed his knees to GOD and prayed that the LORD would send fire from Heauen to burne the sacrifice and to seale vp in the hearts of the people that the GOD who made the Heauen and the Earth was the onely true GOD and onely to bee worshipped Euen so beside reprouing of superstitious Inuocation of Saints which also I haue done according to the measure of my knowledge in this Treatise I pray to the eternall GOD that hee
Emperours and Councils with all their might contended in the contrarie that images should not bee worshipped The Emperours Philippicus Leo lsaurus Constantinus Copronymus and Leo his sonne were all seriously bent to suppresse the worshipping of images and in the VVest Carolus Magnus King of France and Emperour was present in the Councill of Francsord where the worshipping of images was damned To this I answere that the anthoritie of the bishop of Rome was at this time so increased that they durst encounter with the Emperours of the East who were farre distant from them Constantine B. of Rome razed out of Charters the name of the Emperour Philippicus Gregorius 2. did excommunicate Leo Isaurus and forbade to pay tribute vnto him Gregorius 3. in conternpt of Leo gathered a Councill and ordained the worshipping of images As concerning Carolus Magnas who was proclaimed Emperour by the speciall mandate of the chaire of Rome the question is greater Howe could the bishops of Rome tolerate that worshipping of images should bee damned by a Councill gathered by this new Emperour whom they had authorized by their owne trauels To this Ianswere that the bishops of Rome did as the ancient Romanes did of whome Augustine writeth Mulcas cupiditates unius ingenti cupiditate presserunt that is to say Many desires they pressed downe for the excessiue desire they had of one thing to wit of soueraignitie and domination euen so the great desire the Romane bishoppes had firmely to keepe in their possession that great territorie of land in Italie called Exerchatus Ravinna which Pipinus King of France reft from the Emperour of the East and gaue it to the chaire of Rome for the excessiue desire I say which they had to keepe this rich prey they would not contend with Carolus Magnus but after his death they could not suffer his posteritie to take such a doing against the worshipping of Images as Carolus Magnus had done In so much that in the dayes of the reigne of Ludouicus Pius it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him because hee cast out Images out of his Church in Turin yea and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vpon that subiect whereunto none answere was giuen during his lifetime but after his death many were found like barking dogges railing against his blessed memoriall and that so much the more because in his booke he rubbed quickly vpon the surfeiting pleasures of the Romane Church who were better content to worshippe the Crosse of Christ because that was easie to bee done than to beare the Crosse of Christ because that was a laborious worke and painefull to the flâ—…sh yet did Christ command vs to beare his Crosse but not to worship it Finally it is to be noted that the defection of some men of great account was a stumbling blocke to many others Paulus Cyprius B. of Constantinople left his charge entred into a Monastrie and lamented that he had consented to the abolishing of Images Gregorius B. of Neocesarea one of the chiefe disallowers of Images in the Councill holden at Constantinople gaue in his supplicant bill in the second Councill of Nice confessed his error and subscribed to the decreet of that vnhappie Councill by whose example the bishops of Nice Hierapolis of the Isles of Rhodes and Carpathus were mooued to doe the like Let this bee a warning to them who are in eminent places that they fall not from the trueth of GOD lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vs from defection to whome bee praise and glory for euer AMEN A TREATISE Of Satisfaction and Indulgences SATISFACTION of olde was publicke repentance made for grieuous faultes such as murther adulterie apostasie And this publicke humiliation made in sight of the people with fasting teares basenesse of apparrell and such other tokens of an humbled minde with a sense of sorrow for by-past offences it was called satisfactio as Augustine writeth quia satisfiebat Ecclesiae that is because the Church was satisfied yea and the slander was remooued This humiliation foresaide in the Greeke Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a punishment because it was infâ—…cted as a punishment in Church discipline to terrifie others from committing the like offences Now seeing this Ecclesiasticall discipline was very rigorous and indured many yeeres as the Canons of Councils clearely declare It pleased the Church vpon weightie considerations to relent somewhat of the severitie of the first prescribed discipline yea and the people ofâ—… times intreated the Pastor by earnest requests that the time of publicke repentance might be shortned because they saw great tokens of vnfained repentance in the offender This dispensation with the rigour of olde discipline was called indulgentia but in Poperie which was beginning in this Centurie to haue great vpper hand the abuse of these two words hath vtterly vndone the ancient puritie of religion and discipline The word satisfaction which of old was referred to the people now in Poperie is referred to God in this maner They teach the people that the sinnes committed before Baptisme are abolished in Baptisme but sinnes committed after Baptisme wee must obteine pardon for them by our own satisfactions namely by fasting praying almesdeedes pilgrimages and such other workes done by our selues And to make this doctrine the more plausible vnto the people they bring in the similitude of a man sailing in a ship if he fall out of it into the sea the ship say they goeth away without recouerie and incace he find not another vessell to support his distressed estate and to bring him to land he must needes perish and drowne euen so say they if after baptisme we commit any transgression we must either be supported by our owne satisfactions els wee must perish in our sinnes No similitude can be more repugnant to Scripture thaâ—… this For albeit there bee many vessels whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation but â—…ee are saued onely by our spirituall Baptisme whereby the filth of our soules is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes but one alanerly for the safetie of a fewe so hath GOD appointed only one way for safetie of our soules so that if wee sinne after Baptisme wee must haue refuge to the sweete promises of remission of sinnes made to vs in Baptisme In what sense indulgentia was taken of old I haue already declared In the Romane Church Indulgences and Pardones are a dispensation of the merites of Christ and his Saintes to the vtilitie of sinnâ—…rs This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome and that
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
are transported with incertainetie of doubtfull opinions so that albeit they bee met together to settle others in the certainetie of the true Faith yet they themselues are so wauering minded that they can neuer bee at rest Like as the Arrians not content with the summe of Faith set downe at Nice assembled themselues many times set downe 9. diuers formes of Faith as Socrates recordeth yet coulde they neuer agree vpon one certaine forme of Faith which they woulde not alter Likew◅se in the affaires of Discipline so great discrepance of opinion was founde that neither Councill agreede with Councill nor Bishop with Bishop nor yet Bishops with Councils The Councill of Ancyra thought expedient for order taking with those who had sacrificed vnto Idoles in time of persecution that vnto Bishops should bee adjoined Chorepiscopi that is Countrey Bishops or Landward Bishops to whom they gaue not power to ordaine Elders and Deacons but onely Readers and Subdeacons Damasus Bishop of Rome coulde not agree to this subordinate order of Bishops called Chorepiscopi The Councils of Neocaesarea Antiochia liked of this forme of gouernament Other Councils in not making mention of this name declared their misliking so that this abuse likewise of diuersity of opinions frequently altered both in Doctrine and Discipline impaired much the authoritie of Councils Before I declare who hath power to conuocate Generall Nationall Councils something is to bee premitted concerning the assemblies vpon the LORDS holy Sabboths These assemblies of all other were counted moste holy in so much that when the Princes of the people of Israel were to conueene with Moses to consult concerning matters of ciuil gouernament they were warned so to doe by the blowing of one of the siluer trumpets onely but when both the siluer trumpets did blowe then the people were warned to conueene at the doore of the Tabernacle for the exercise of diuine seruice which as it was of all Conuentions most holy so in like maner it was foresignisied in most solemne maner These holy meetinges were warranded by the LORDES expresse commandement Remember the Sabboth day to keepe it holy c. And in the new Testament Christians hauing receiued power to meete together in CHRISTES Name with promise that CHRIST woulde bee amongst them they conueened secretely to the hearing of the worde and ministration of the Sacramentes albeit they were most straitely inhibited so to doe by the Edictes of persecuting Tyrantes and these who were comprehended and put to death for their conuentions profession they died Holy Martyres how soeuer the Pagans did put them to death as traitors because they disobeyed the Emperours commandement both in their conuentions and profession Yet this ground beeing once laide that they died Holy Martyrs it wil follow that Christians haue power to conucene to heare the worde preached especially vpon the LORDES day albeit all the Princes of the worlde woulde forbid them to meete And this libertie granted by CHRIST and sealed vp by the blood of innumerable martyrs Confirmed also by the lawes of Christian Princes euer since the reigne of Constantine it will continue vnto the blessed appearance of the LORD IESUS to judge the world albeit all the enemies of the Gospell of CHRIST shoulde grinde their teeth and fret against this libertie These fore-saide weekely conuentions are necessarie at all times and in all ages euen albeit there were no H◅retique nor Scismatique in the worlde to diuert people from the trueth of GOD because euen the best of vs all is but like vnto a barren husbandrie that hath neede continually to bee dressed and laboured and watered with the streames of the riuers of the Sanctuarie of our GOD lest wee wither in the barrennesse of a corrupt nature But Councils Generall or Nationall are not necessarie at all times but onely when the peace of the Church is troubled with Heresie and Schisme or an uniuersall ouer-spreading scab of corrupt maners and at such times it is meete that Pastors acquaint the supreame Magistrate with the danger who hath not neede at all times to conuocate a Councill except the maladie that hee would rem◅die be vnsupportable After this wise forme of dealing did Constantine send Osius Bishop of Corduba to Aegypt to see if by his trauels the Heresie and Schisme springing vp in Alexandria could bee timously suppressed but when the good Emperour sawe that this Gangrene dayly increased then there was no remedie but to gather a Generall Councill for suppressing of Heresie and for keeping of intestine peace into the Church of CHRIST Now to proue that Nationall and Generall Councils ought to bee gathered by Monarches and Princes In the olde Testament the great Conuentions at Carmell Silo and Mizpeh were assembled by Princes and the assembly conueened at Mizpeh by Samuel hee gathered it as a ciuill Gouernor of the land and not in so farre as hee was a Prophet for as yet Saul was not allowed by the people to bee king The Conuention appointed at Gilgal was with the expresse consent and allowance of King Saul who was also personally present at that Assemblie In the new Testament the assembly of the Apostles at Hierusalem albeit it was gathered without the knowledge and allowance of the Emperour Cluadius in whose time it was assembled Yet the Apostles had such extraordinary warrandes of the Spirite such extraordinary giftes and their painefull trauels fell in such an extraordinary time when there was no Christian Magistrate fauouring the Gospel that hee who furnished vnto them courage to preach without libertie granted vnto them by Princes furnished also courage and grace vnto them to meete at Hierusalem for the well of the Church without the fore-knowledge and allowance of the Emperour Claudius But thinges done extraordinarily leane vnto their owne extraordinary warrandes and are no impediment to vs to proceede and to speake of thinges that are ordinary And it is to be noted that euen during the time of the 10. Persecutions Christians neglected not to seeke the support of Emperours against Heretiques whē it could be obtained as clearelie appeareth by the ninth Persecuting Emperour Aurelian who with his ciuil authority assisted the Synode of Antiochia against Samosatenus as hath beene declared in the thirde CENTURIE and the Church had craued the support of the Emperours authoritie to that effect From the dayes of the Emperour Constanti◅e vntill the yeere of our LORD 1215. the Emperours were in use to conuocate Councils But Innocentius the thirde to whose tuterie Fredericke the seconde was recommended by his father Henrie the sixt more like to the successour of Iudas then the successour of Peter made Otto Duke of Saxon Emperour in prejudice of Fredericke vntill the spirit of dissention fell betwixt Otto and Pope Innocentius the thirde Then was Otto excommunicated and the Empire was giuen to Fredericke the seconde to whom it rightly belonged Notwithstanding Pope Innocentius tooke vpon him boldnes to
of Athanasius are supposititious and false and Erasmus that learned man who was neuer satisfied with reading yet hee wearied in reading the supposititious works of Athanasius making an end of reading of them with this proucrbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say enough of accornes meaning that hee might spend the time better than in reading vâ—…profitable and vnnecessarie bookes The miracle of the Image of the Virgine MARIE and the candle set before her Image by an Heremite who went in pilgrimage a farre iourney and when hee returned againe after the issue of three moneths others say sixe moneths the candle was still burning and not consumed in all this time This miracle hath the right shape of a fable for all circumstances of time place and persons are obscured neither is it declared in what yeere of the LORD this miracle was wrought nor in what place of the world the Image was neither is the name of the Heremite expressed nor the name of the place whereinto hee iourncyed Onely the writer of this miracle is said to be Dionysuis Ascaâ—…onita presbyter some obscure fellow doubtlessâ—… or the faiâ—…ed name of some author for his name is vnknowne to the learned The second Councill of Nice which gaue such full allowance to adoâ—…ation of Images it began euill and it ended worse for it began at the fables conteined in Adrians letter but it ended at a dialogue betwixt the deuill and a certaine monke whome Sathan sorbade to woâ—…ship the image of our Ladie but his foolish Abbot Theodorus saide vnto him that it was a lesse sinne to haunt all the baudie houses in the towne euery day than to leaue off worshipping of the Image of our Lady one day The Apostle PAVL neuer vsed the testimonie of the deuill to proue himselfe to be the seruant of GOD albeit the woman possessed with a spirite of diuination cried after PAVL and SILAS that they weâ—…e the seruants of the most high GOD and in my opinion the arguments taken from the testimony of Sathan should be eschewed for GOD hath not appointed him to be our teacher Now let vs consider the multiplied honours of images hatched in the second Councill of Nice vnder this one worde adoration of Images This adoration standeth in decking of them knâ—…eling vnto them saying of prayers before them censing lighting of candles vowes offerings sestuall dayes salutations building of Churches and altars All these honours were done both to the image and to tâ—…e Sainct represented by the image The decking of images is damned by the Prophet HOSEA and it is indeede a spoyling of the poore who haue neede of such support as is bestowed in vaine vpon images who haue no need of ornaments and clothing Vnder the bowing of the knee all Idolatrie is comprehended Prayer should be conceiued without wrath and doubting but so it is he who prayeth before an image cannot be free of doubting because he hath no promise to be heard Cersing was a part of the ceremoniall lawâ—… verie badly transferred fâ—…om the liuing GOD to senslesse images Candles lighted before images declare that the Saints represented by those imâ—…ges were the lights of the world but it is a vaine thing to forsake the light of their wholesome doctrines and to honour them by lighting candles before their images Salutations of images are no lesse ridiculous than the salutations wherewith S. Francis saluted the knee as his sisters for humilities sake As concerning vowes building of Temples setting vp of altars and festuall dayes to the honour of images it is too great honour done vnto them with some slippe of memorie in them who doe it for in one word they say there is no diuinitie in images immediatly after they do such honour vnto them as SALOMON when he stood did to GOD and when he fell did to Astaroth Chemosse and Moloch Before I make an ende of this Treatise it may be demanded Howe could the worshipping of images get place at that time when Emperours and Councils with all their might contended in the contrarie that images should not bee worshipped The Emperours Philippicus Leo Isaurus Constantinus Copronymus and Leo his sonne were all seriously bent to suppresse the worshipping of images and in the VVest Carolus Magnus King of France and Emperour was present in the Councill of Francford where the worshipping of images was damned To this I answere that the authoritie of the bishop of Rome was at this time so increased that they durst encounter with the Emperours of the East who were farre distant from them Constantine B. of Rome razed out of Charters the name of the Emperour Philippicus Gregorius 2. did excommunicate Leo Isaurus and forbade to pay tribute vnto him Gregorius 3. in contempt of Leo gathered a Councill and ordained the worshipping of images As concerning Carolus Magnus who was proclaimed Emperour by the speciall mandate of the chaire of Rome the question is greater Howe could the bishops of Rome tolerate that worshipping of images should bee damned by a Councill gathereâ—… by this new Emperour whom they had authorized by their owâ—…e trauâ—…ls To this Ianswere that the bishops of Rome did as the ancient Romanes did of whome Augustine writeth Multas cupiditatâ—…s 〈◊〉 ingenâ—… cupiditate presserunt that is to say Many desires they Prâ—…ed downe for the excessiue desire they had of one thing to wit of soucraignitie and domination euen so the great desiâ—…e the Romaâ—…e bishoppes had firmely to keepe in theiâ—… 〈◊〉 that great territorie of land in Italie called Exerchatus Ravâ—…nnae which Pipinus King of France reft from the Emperour of the East and gaue it to the chaire of Rome for the excessiue desire I say which they had to keepe this rich prey they would not contend with Carolus Magnus but after his death they could not suffer his posteritie to take such a doing against the worshipping of Images as Carolus Magnus had done Insomuch that in the dayes of the reigne of Ludouicus Pius it was hard to the Emperour to protect Claudius Taurinensis against the chaufing malice of the bishops of Italie who hated him because hee cast out Images out of his Church in Turin yea and Claudius Taurinensis directly impugned the adoration of Images by a booke written by him vpon that subiect whereunto none answere was giuen during his lifetime but after his death many were found like barking dogges railing against his blessed memoriall and that so much the more because in his booke he rubbed quickly vpon the surfeiting pleasures of the Romane Church who were better content to worshippe the Crosse of Christ because that was easie to bee done than to beare the Crosse of Christ because that was a laborious worke and painefull to the flesh yet did Christ command vs to beare his Crosse but not to worship it Finally it is to be noted that the defection of some men of great account was a stumbling blocke to many others Paulus Cyprius B.
of Constantinople left his charge entred into a Monastrie and lamented that he had consented to the abolishing of Images Gregorius B of Neocesarea one of the chiefe disallowers of Images in the Councill holden at Constantinople gaue in his supplicant bill in the second Councill of Nice confessed his error and subscribed to the decreet of that vnhappie Councill by whose example the bishops of Nice Hierapolis of the Isles of Rhodes and Carpathus were mooued to doe the like Let this bee a warning to them who are in eminent places that they fall not from the trueth of GOD lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vs from defection to whome bee praise and glory for euer AMEN A TREATISE Of Satisfaction and Indulgences SATISFACTION of olde was publicke repentance made for grieuous faultes such as murther adulterie apostasie And this publicke humiliation made in sight of the people with fasting teares basenesse of apparrell and such other tokens of an humbled minde with a sense of sorrow for by-past offences it was called satisfactio as Augustine writeth quia satisfiebat Ecclesiâ—… that is because the Church was satisfied yea and the slander was remooued This humiliation foresaide in the Greeke Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a punishment because it was inflicted as a punishment in Church discipline to terrifie others from committing the like offences Now seeing this Ecclesiasticall discipline was very rigorous and indured many yeeres as the Canons of Councils clearely declare It pleased the Church vpon weightie considerations to relent somewhat of the severitie of the first prescribed discipline yea and the people ofâ—… times intreated the Pastor by earnest requests that the time of publicke repentance might be shortned because they saw great tokeâ—…s of vnfained repentance in the offender This dispensation with the rigour of olde discipline was called indulgentia but in Poperie which was beginning in this Centurie to haue great vpper hand the abuse of these two words hath vtterly vndone the ancient puritie of religion and discipline The word satisfaction which of old was referred to the people now in Poperie is referred to God in this maner They teach the people that the sinnes committed before Baptisme are abolished in Baptisme but sinnes committed after Baptisme wee must obteine pardon for them by our own satisfactions namely by fasting praying almesdeedes pilgrimages and such other workes done by our selues And to maâ—…e this doctrine the more plausible vnto the people they bring in the similitude of a man sailing in a ship if he fall out of it into the sea the ship say they goeth away without recouerie and incace he find not another vessell to support his distressed estate and to bring him to land he must needes perish and drowne euen so say they if after baptisme we commit any transgression we must either be supported by our owne satisfactions els wee must perish in our sinnes No similitude can be more repugnant to Scripture than this For albeit there bee many vessels whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation but â—…ee are saued onely by our spirituall Baptisme whereby the filth of our soules is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes but one alanerly for the safetie of a fewe so hath GOD appointed only one way for safetie of our soales so that if wee sinne after Baptisme wee must haue refuge to the sweete promises of remissiion of sinnes made to vs in Baptisme In what sense indulgentia was taken of old I haue already declared In the Romane Church Indulgences and Pardones are a dispensation of the merites of Christ and his Saintes to the vtilitie of sinners This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome and that his treasures can keepe them Concerning the merites of CHRIST they say that there was such precious vertue in his blood that one droppe of it was sufficient to redeâ—…me all the world now say they what shall become of all the rest of his blood which he shed in great abundance shall all this precious blood be lost and where can it be better kept than in the treasures of CHRISTS Vicar to be dispensated to the vtilitie of sinners when need requireth To this vaine assertion of Papistes I answere that the LORD neuer dealt sparingly neither with our bodies nor soules The LORD hath prouided greater abundance of aire for the refreshment of our bodies than all the breathing senses of men and beasts is able to draw in The LORD rained downe MANNA from heauen in greater plentie than might haue sufficed the people of the Iewes in the wildernesse euen so when the LORD is content to shed great abundance of his precious blood he hath done it to set foorth the great riches of his mercie toward our soules but not to make a mortall man a dispensator of one drop of his blessed blood Nothing is more repugnant to holy Scripture conteined in the old and new Testament than this that the dispensation and application of Christs blood should be committed vnto a mortall man In the old Testament the high Priest who entred once in the yeere into the moste holy place sprinckled the blood of the sacrifice with his own fingers vpon the Arke euen so the blood of the euerlasting Couenant which Christ caried vp to heauen is sprinckled on the Saints of God on the earth but by whom only by the fingers of our high Priest the Lord Iesus In the new Testament wee see that albeit many things were committed to the dispensation of the holy Apostles yet some things were reserued to the Lords owne dispensation allanerly Christ gaue power to his disciples to wish peace to euery house which receiued them but the dispensation and application of this peace Christ reserued vnto himselfe because hee alone and not his disciples knew who was the true Childe of peace In like manner power of preaching the Gospel was committed to the Apostles but the conferring of the gift of faith which is wrought by hearing belongeth onely to CHRISTS euen so the preaching of saluation by the merites of CHRISTES blood is committed to many but the application of that precious blood to the safetie of our soules is onely proper to Christ himselfe who shed that blessed blood for our saluation The merites of the Saintes also that is the workes of supererogation are thought to enter into the Popes treasurie and to be at his dispensation Of this we haue spoken somewhat alreadie But what presumption is this that they dare mixe together the blood of the Saints and Christs blood and the merits of Saintes with the merite of Christ and cast all in ore heape and treasure The verses of Praxilla
allowance And the Emperour Leo was both excommunicated and likewise so farre as in him laye depriued of his Emperiall dignitie So early did the beast of Rome euen in ciuill matters vsurpe authoritie ouer the Princes and Monarches of the worlde In his dayes the towne of Rome was besieged by Luitprand king of Lombardis But Carolus Martellus a noble prince in France beeing sollicited by the letters of Gregorie to support the distressed estate of the Church of Rome hee perswaded Luitprand to desist from molesting and befieging the towne of Rome After Gregorie the third succeeded Zacharias the first and continued ten yeeres foure monethes and foure dayes In antichristian pride hee surpassed all his predecessors distributing the kingdomes of the worlde at his pleasure For hee procured that Pipinus the sonne of Carolus Martellus who was but a subject and a ruler of the kinges house shoulde bee annointed king of France and that Childericus the lawfull successour of the kingdome should haue his head shauen and bee thrust into a Monasterie Likewise he procured that Carolomannus the elder brother of Pipinus should be a Monke of the Order of Sainct Benedict in the Monasterie of Cassinates Rachis also king of Lombardes after he had reigned foure yeeres gaue ouer his kingly authority and entered into a Monasterie and exhorted his wife and children to doe the like and so his brother Aistulphus obtained the kingdome Pipinus was annointed king of France by Bonifacius at the commaundement of pope Zacharias anno 750. or as Platina reckoneth anno 753. What recompense of reward Pipinus rendered to the chaire of Rome for this beneuolence or rather this manifest iniquitie of Zacharias it will bee declared in the description of the life gouernement and carriage of Stephanus the seconde if the Lord please AFTER ZACHARIAS succeeded STEPHANVS the second and ruled fiue yeeres one moneth In his time Aistulphus king of Lombardes besieged Rome at two diuerse times and Stephanus implored the aide and assistance of Pipinus king of France at both times At the first time Pipinus besieged Aistulpbus in Papia the chiefe citie of the residence of the kinges of Lombardes and compelled him to restore to the chaire of Rome all the townes and lands which by violence he had reaued from them But at his second comming hee not onely relieued Rome from the siege of the Lombardes but also bestowed vpon the chaire of Rome the dominions of Rauenna and Penta-poles appertaining to the Emperour of the East and which they enjoyed since the death of Narses 170. yeeres In so doing there was such bargaining betwixt the kinges of France and the popes as was of olde betwixt Herod and the Iewes he gratified them with the blood of Christes Apostles and they gratified him on the other part by giuing to him the glorie of God Euen so Zacharias bishop of Rome bestowed vpon Pipinus the kingdome of France which duely appertained to another and Pipinus againe bestowed vpon the chaire of Rome the dominions of Rauenna and Pentapolis which duely appertained to the Emperour of the East It shall not bee amisse to make a particulare rehearsall of the townes territories bestowed vpō the Church of Rome by the donation of Pipinus but not of Constantine as they haue rumoured most fabulously many yeeres agoe INPRIMIS Rauenna Bononia Imola Fauentia Commaclum Hadria Pompilii Forum Leuii Forū Cesena Bobium Ferraria Ficoclas and Gabellum all these townes were vnder the dominion of Rauenna And in Pentapolis Ariminum Pisaurum Concha Fanum Senogallia Ancona Auximum Humanam Aesium Sempronii Forum Mons Feretri Urbium Balmense territorium Callas Luceolos Eugubium together with the Castles and Landes appertaining to these townes to wit the Prouinces called in our time Romandiola and Marca Anconitana and of olde Aemilia Flaminea and Picenum Thus wee see what a rich rewarde the chaire of Rome obtained for their defection from the Emperours of the East and their fauour towards the kings of France Also for further confirmation of friendship betwixt the bishops of Rome and the kings of France pope Stephanus the second procured that he should bee inuited to bee witnesse at the baptisme of the king of France his young sonne at which time as a man couetous of vaine glorie he suffered Pipinus and Charles his son to kisse his feete and to holde his stirrope and to lead his horse by the bridle and finally hee was content to bee mounted vp and carried vpon the shoulders of men leauing behind him an example of stinking pride to the posteritie after following After Stephanus the seconde succeeded his brother Paulus the first who continued 10. yeeres and one moneth In antichristian pride he was nothing inferiour to his predecessours for he sent Ambassadours to the Emperour of the East Constantinus Copronymus to exhort him to restore againe the images of the Saincts which hee had demolished with intermination of cursing if hee refused to bee obedient to the popes counsell In his time Aistulphus king of Lombardes died and Desiderius the last king of Lombardes reigned in his stead Constantine the brother of Desiderius king of Lombardis succeeded to Paulus the first a man admitted to the popedome before he had receiued Ecclesiasticall orders therefore he was hated of the people of Rome and denuded of his papall dignitie after hee had continued one yeere and one moneth some writers affirme that his eyes were thrust out and that hee was sent to a Monasterie others affirme that he was burnt with fire by the hatefull malice of the Romanes To him succeeded Stephanus the thirde who ruled 4. yeeres 5. monethes and 27. dayes hee gathered a Councell at Rome in the which 12. bishops of France sent thither by Charles de Mame were present with the bishops of Italie who disauthorised Constantine his predecessour annulled all his decrees Likewise they damned the 7. Generall Councell conuened in Constantinople by Constantinus Copronymus wherein the worshipping of images was disallowed But in this Laterane Councell assembled by Stephanus the thirde the worshipping of images getteth allowance And it was thought that God and the Sainctes were in deterior case than mortall Princes incase that images might be made to represent mortall Princes but not to represent God and his Saincts It was rumoured in this popes time that Charls king of France was of intention to marrie Bertha the daughter of Desiderius king of Lombardes Stephanus fearing lest this marriage should vndoe the friendship lately contracted betwixt the bishops of Rome and the kings of France disswaded Charles from the marriage aforesaid as if the marriage of a woman of the kinred of the Lombardes were a mixing of darknesse with light and of Belial with CHRIST And the minassing letter of Stephanus the third preuailed so farre at the hands of Charles the great that he repudiated Bertha the daughter of Desiderius his lawfull married wife after he had cohabited with her one yeere
that her body saw no corruption Alwayes shee died and was buried in the valley of Iosaphat and shee did not beare the chastisement of our transgressions as her Sonne CHRIST IESUS did Howe then could shee die if shee had beene free both of originall actuall sinne as Papistes affirme â—…uvenalis Bishop of â—…rusalem is saide to haue made narration of the assumption of the blesâ—…ed Virgine to Pulcheria Empresse and wife of the Emperour Martianus at that time when the Generall Councill of Chalcedon was assâ—…mbled But there are so many circumstances derogating creditâ—… to that alleadged history of the assumption of the Virgine Marie that it is hard for a Christian to leane vpon such vncertaine and doubtsome groundes First the writer of it is Nicephorus the father of many fables Secondly the reporter of it was Iuvenalâ—…s Patriarch of Hierusalem an Eutychian Heretique vntill the feare of the authoritie of the Generall Councill compelled him to reuoke his errour Thirdly in what place and to whom made Iuvenalis this narration namely in the chamber secretely to Pâ—…lcheria not in the Generall Councill openly where manie learned Fathers well acquainted with holy Scriptures were present who could haue controlled him declared that amongst those who died one onely to wit the holy One of GOD hath that priuiledge not to see corruption Epiphanius for causes knowne to himselfe for hee had heard this narration long before the dayes of Iuvenalis standeth not vpon the refutation of the assumption of the blessed Virgine but hee vtterly damneth the Collyridians as Heretiques who worshipped the Virgine Marie And in the matter of worshipping hee compareth her to the fruite of the forbidden tree It was a faire fruite but herewith a fruit forbidden to bee eaten So was the mother of our LORD a blessed woman aboue all women yet was shee not GOD and consequently not to bee worshipped So that Epiphanius passeth by the ground of the argument giuing and not granting that the tradition of her assumption were true yet this consequence can not followe that shee shoulde bee adored and worshipped In like maner Ambrose saieth that the Virgine Marie was the Temple of GOD but not the GOD of the Temple In which wordes like as hee alloweth the worshipping of the holie Ghost so in like maner hee disalloweth the worshipping of the Virgine Marie The Booke of August De assumptione beatae Mariae Vâ—…rginis together with a Sermon of his In festo assumptâ—…onis beatae Mariae are knowne to be supposititious and Censura Lovaniâ—…nsis in the frontispice of that booke prefixeth this superscription NON EST AUGUSTINI The honourable titles and stiles giuen vnto the Virgine Marie by Ecclesiasticall Writers is another grounde wherevpon they doe leane vvho vvorshippeth the mother of our LORD shee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say The mother of GOD our Ladie vndefiled complete holy a perpetuall Virgine vnspotted Paradise a liuing Altar the mountaine ouer-shadowed by the holy Spirit All these honourable stiles I say were giuen vnto her in the writinges of ancient Fathers not of purpose to Deifie the blessed Virgine nor to bring in pluralitie of Gods but to magnifie the worke of the LORDES Incarnation Methodus is so prodigall in his stiles that hee calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the bread of life attributing to her the honour due to CHRIST onely It were better done to abstâ—…ine from wordes of superlatiue honoures belonging onely to CHRIST then after they are vttered to bee compelled by tolerable interpretations to lenifie the absurditiâ—… of vncompetent speaches The blâ—…ssed Virgine while shee was conuersant with mortall men directed such as came to her selfe to goe to hir Sonne and to depend vpon his blessed will and plâ—…asure saying vnto the seruantes Whatsoeuer hee saieth vnto you doe it much more now when shee dwelleth in celestiall mansions it is her will that we should depend vpon IESUS CHRIST her sonne her Sauiour her sonne her GOD her sonne the creator of her bodie whereinto hee was content to bee conceiued by the Holy Ghost As concerning the Inuocation of other Saintes Papistes rejoice in the multitude of Fathers who inuocate Saintes not onely Orators such as Basilius and NaZianZenus and Poets such as Prudentius who prayed vnto S. Laurence Vincentius the Virgine Agnes the Martyr Cassianus S. Cyprian S. Foelix and the Martyrs called Calaguritani Spanish Martyrs and Vascones as appeareth but also manie others were intangled with this error of whom I may justly say that thing which our maister CHRIST spake of the Samaritanes who worshipped GOD vpon mount Garizim Yee worship that which yee know not in which wordes CHRIST declareth that whatsoeuer worship is exhibited 〈◊〉 GOD without the warrand of his owne commandement it is naught And in that point the Fathers who prayed vnto Saintes they also worshipped that which they knew not For like as the Sunne when hee riseth and spreadeth his beâ—…mes throughout the worlde then the light of the Starres giue place to the glorious light of the Sunne euen so all the writinges of Fathers must needes giue place vnto the written worde of GOD whereinto wee are commanded to call onely vpon GOD in the day of our trouble and there is neither commandement promise nor example in Scripture to warrand the doctrine of Inuocation of Saints as hath beene already declared Now the authors of the doctrine of Inuocation of Saintes if they would search out the first originall of it they haue cause to bee ashamed for it came not from the Apostles but from the Gentiles No man who hath read the Dialogues of Plato can bee ignorant that vpon consideration of the dissimilitude that is betwixt mortall men and the immortall GOD he imagined some mid-creatures whose endeuour was this to carie the prayers and sacrifices of men to GOD and againe to carie the commandementes and oracles of GOD to men these mediate persons hee calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom hee saieth that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is betwixt GOD and mortall man to wit mediators No such doctrine is conteined in holy Scripture Yea and ancient Fathers who attribute too much vnto Martyrs in calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thas is helpers phisitions GODS friendes and beloued seruantes yet they abhorred from the wordes of Plato to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Theodoretus saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let vs not bee so mad Yet Papistes rush forward to this excesse of madnesse not onely to call the Saintes departed Intercessors but also mediators of intercession which is Plato his errour viuely expressed in the words aboue mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To conclude the question of Inuocation of Saintes it is not vnlike to the controuersie that was betwixt Iphtah and the king of Ammon for the landes lying
that same Church which hee would haue harmed and in the meane time the permutation afore-saide shall stand firme and stable Hee who hath augmented Church-rentes either by conferring or acquiring some augmentation vnto it hath some libertie to set Church-seruantes at libertie prouiding alwayes they abide vnder the patrocinie of the Church Because the patronage of the Church neuer dieth let those seruants whom the Church hath set at libertie and their posteritie be obedient vnto the Church and depende vpon their patrocinie If they be vnthankfull let their libertie be forfeite and let the Church defende them from all insolencie and wrong Seruants who are set at so full libertie that their patrones haue kept no band of subjection ouer their heads if they be vnspotted and vnreproueable they may be promoted to Ecclesiasticall offices But it is vnseemelie that anie man shall bee receiued into a spirituall office who is bound vnto the seruile subjection of an earthly master In ende earnest supplications are ordained to bee made to God for preseruation of king Sisenandus and the nation of the Gothes and many Anathems are pronounced against them who shall presume to violate the othe of alledgeance made to the king In ende the Actes of this Councell are subscribed by Isidorus bishop of Hispal◅ and other seuentie bishops IN the first yeere of Chintilla king of the Gothes and about the time of the reigne of the Emperour Heracleon conueened with Eugenius bishop of Toledo other twentie bishops In this Councell nothing was entreated except a mandate was giuen concerning the yeerely Letanies that shoulde bee made three dayes immediately following the Ides of December and if the Lords day interueened then these 3. dayes Letanies should bee differred vntill the beginning of the next weeke In these 3. dayes pardon for sins should be humbly begged at the hands of God with teares The rest of the ordinances of this Councell appoint supplications to bee made to God for preseruation of the king and his children and that they shall bee accursed who dare presume to suite the kinglie authoritie without the consent of the whole countrey of SPAINE and the Nobilitie of the nation of the GOTHES and that no man shall raile vpon the king or lie in waite for his life IN the yeere of our Lord 652. or as others reckon 650. Pope Martinus gathered a Councell at Rome of moe than 100. Bishops The errour of the Monothelites obstinately defended by Paulus bishop of Constātinople was the occasion of this Councell together with the impious edict of the Emperour Constans set out in fauours of the heresie of the Monothelites In this Councell ouer and besides an ample confession of faith manie decrees and constitutions were made all tending to damne those who denied either the Trinitie or the diuine vnitie in the diuine nature or the manifestation of the second person of the Trinitie and his suffering in the flesh or the perpetuall virginitie of the Lordes mother or the two natiuities of Christ one before all times and another in time by the operation of the holie Spirite or the conformitie of Christ to vs in all thinges sinne excepted or the distinction of the two natures after the ineffable vnitie or the distinction of willes and operations in Christ. In like manner all were damned who made opposition to the fiue preceeding generall Councels In particular Theodorus of Pharatrita Cyrus of Alexandria Sergius Pyrrhus and Paulus bishops of Constantinople were damned as patrones and obstinate defenders of the heresie of the Monothelites There is more fr◅quent mention of Fathers than of Scriptures in this Counc◅ll a perilous example to the posteritie IN the yeere of our Lord 653. and in the third yeere of Chintill◅ King of Gothes in Spaine the 6. Councell of Toledo was assembled of 52. bishops Eugenius b. of Toledo being president The occasion seemeth to haue bene the renouation of old heresies contradiction to preceeding Councels After a confession of the Faith Letanies are ordained to be said as was appointed yeerelie for preseruation of the King It was ordained by the aduis◅ of the Councell with consent of the King his Nobles That no man should be tolerated to dwell in the kingdom of Spaine who did not professe the true Catholicke faith that kings in al time to come before they were placed in their royall seat should be boūd by the obligation of a solemne oath to interpone their authority that this act might bee obeyed Otherwise let the King refusing to put this act in execution be counted accursed and bee a faggot of the flames of euerlasting fire What Fe◅dinandus king of Spaine did in driuing out of his dominions the Iewes and the Saracenes some alleadge that it was done vpon the ground of this act but nowe it is not a fit time to examine that question No man shall presume by Simonie or largition of money to atteine to Ecclesiasticall offices If any of the Clergie obtaine a pension out of the Church rentes let him possesse it vnder the title of Praecaria lest by long possession the Church rents be diminished If any person be cloathed with a religious habite which hee hath voluntarily accepted if afterward he forsake it let him bee excommunicated if he returne not againe vnto his order The seuenth Canon is a renewing of the 54. Canon of the 4. Councell of Toledo A married man who voweth chastitie in time of sicknesse if he recouer health and haue not the gift of continencie let him cohabite againe with his wife but if shee die hee is debarred from the second marriage which notwithstanding is permitted to the wife if shee haue not vowed This Canon is not set downe by precept and commandement but permissiuely through indulgence and a consideration of humane infirmitie Seruants whome the Church hath set at libertie when one Prelate dieth and another succeedeth they are bound to renew the charters of their land which they possesse else their charters shall be voyde and of none effect if they be not renewed within the space of a yeere next after the election of the new Prelate The children of them whom the Church hath set at libertie if their parents bring them vp in learning they shall be brought vp in that same Church from which their libertie did arise and shall serue the Bishop of that Church alwayes without prejudice of their libertie Let no man vpon occasion of an accusation bee punished vnlesse his accuser bee presented and incase hee bee a vile and infamous person let no sentence be giuen out vpon the ground of such accusation except into an action of treason against the life of the King He who hath committed hainous offences and fearing punishment fleeth to the enemies of his countrey for refuge let him be excommunicated Let young men honour them who are in great credite and fauour with Princes And
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