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 bookes which were not to be published to all men in respect they contained some secret mysteries Canon Apost cap. 84.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
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
not onely stained other his noble vertues but also purchased the hatred of the souldiers against him whereby it came to passe that they set vp Phocas to be Emperour in his steade Of this calamitie it is thought that Mauritius was foreseene in his dreame that he choosed rather to be punished in this world for his faults than in the world to come Alwayes hee was brought in bands to Phocas his wife and fiue children were cruelly slaine in his owne presence and finally bloodie Phocas slew himselfe of whome it is reported that when he saw his wife and children put to death he gaue glorie to GOD in his greatest calamitie and said Iust art thou O LORD and righteous in all thy Iudgements CHAP. II. Of Pastors and Doctors Patriarches of Rome TO GELASIVS succeeded ANASTATIVS 2. and gouerned 1. yeere 2. moneths 24 dayes Hee ministred in the dayes of the Emperour Anastatius he was hated of the Clergie because he admitted to his fâ—…owship Photinus a deacon whom Foelix and Gelasius had excommunicated as a friend to Acatius B. of Constantinople Platina writeth of him that he ended his life as Arrius did and that his bowels gushed out when he was doing his secret busines The very flatterers of the bishops of Rome are compelled to say that some of them were fauourers of heretiques and for that cause punished by God with extraordinare iudgements but I ground no thing vpon the words of Platina but so much as maketh against them whom he intendeth to flatter To Anastatius succeeded Symmachus in the dayes of the Emperour Anastatius and when Theodoricus King of Gothes reigned in Italie great sedition was amongst the people at his election the one part of the Clergie people choosing Symmachus the other Laurentius to be B. of Rome but with coÌ„mon consent a Synod was appointed at Ravenna there the electioÌ„ of Symmachus was ratified He coÌ„tinued in office 15. yeres 6. months 22 daies Hormisda the successour of Symmachus ministred 9 yeeres 18. dayes who by commandement of Theodoricus king of Gothes and reigning in Italie gathered a Councill at Rome and damned the errour of Eutyâ—…hes of new againe Likewise ambassadours were sent to the Emp. 〈◊〉 to Iohn B. of Constantinople to exhort them to forsake the wicked errour of Eutyches and to acknowledge two natures in CHRIST to wit the diuine humane nature but Anastatius answered with proud words Nosimperare volumus nobis imperari nolumus that is We will command but we will not be commanded Likewise the bishop of Constantinople puft vp in pride by the assistance of the Empâ—…rour despised the Councill of Hormisda Moreouer against the law of nations they dealt inhumanely with the ambassadours of Hormisda and thrust them into an old and lecking shippe with straite commandement that they should not arriue at any harberie in Graecia but keepe a direct course toward Italie Notwithstanding by the prouidence of GOD the snip arriued safely at the coastes of Italie The errour of the Mamcheans begannne againe to be ouerspred in Rome but Hormisda tooke their bookes burnt them in the porch of the Church called Constantiana Iohn 1. gouerned the Church of Rome in the dayes of Iustinus the elder to whome also he was sent ambassâ—…dour by Theodoricus to craue that the Arrian bishops whome he had banished out of his dominions might be restored to their places againe els the Catholicke bishops of Italie should expect all kinde of rigour at his hands The bishop Iohn with many reares perswaded the Emp. Iustinus to condescend vnto the petition of Theâ—…doricus Neuerthelesse when hee returned backe againe to Italie hee was cast in prison where hee ended his life after he gouerned the Church of Rome 2. yeeres 8. moneths Foelix 4. the succâ—…ssor of Iohn 1. continued in office 4. yeeres 2. moneths 13. dayes He excommunicated Athanasâ—…s Patriarch of Constantinople for heresie as Platina recordeth Hee ordained that Christians before their departure out of this life should be annointed with oyle This custome is now kept in the Romane Church and is called the Sacrament of extreme vnction To Foelix 4. succeeded Bonifacius 2 whom the Graecians called Agathon but both names soundeth to one and the selfe same thing The schisme that was among the people at his election ceased by the death of his competitor Diâ—…scorus he ministred 2 yeeres 2. dayes In his time Eulalius B. of Carthage submitted himselfe vnto the chaire of Rome whereupon Bonifacius took occasion of insolent insulting in so far that hee is not ashamed to writ of Aurelius B. of Carthage Augustine B. of Hippo of the rest of the fathers who were present at the 6. Councill of Carthage that through the instigation of the deuill they swelled in pride against the Roman Church agâ—…inst his predecessors Bonifacius 1 Coelestinus whom his predecessors most iustly had excommunicated but now saith he Eulalius hath confessed the fault of Aurelius of the Councill of Carthage submitted himselfe in humble maner to the chaire of Rome therfore he the Church of Carthage are receiued againe vnto the peace coÌ„munion of the Romane Church Marke here how they who would impaire a iot of that supremacie whereat the Church of Rome aimed were forthwith deliuered to the deuil how holy modest learned so euer they had bene a vaine timorous beastly body Eulalius is preferred to Aurelius B. of Carthage to Augustine B. of Hippo to a graue Councill of mo than 200 Fathers only for this that he submitted himself to the chair of Rome The time is now approaching whereinto it will be clearely manifested that supremacie was the very aple of their eye touch that once there is nothing but curses to bee thundred out of mount Tarpeius euen against Augustine himsâ—…lf against reuerent Councills Iohn 2. was successor to Bonifacius he ministred in the time of the Emperour Iustinian 2. yeeres 4. moneths he was called for his eloquance Mercurius or â—…ntius Iovis Agapetus the successor of Iohn 2. vnder the reigne of Iustinian had scarcely libertie to attend vpon his owne stocke for immediatly after hee was ordained B of Rome he was sent to the Emperour Iustinian by Theodatus King of the Gothes to pacifie his wrath for the Emperour intended to make warre against him for the cruell slaughter of AMALASVNTA his wife this was an vnhonest cause and an vnseemely message to the B. of Rome to vndertake It is affirmed by Historiographers that Iustinian secretly sollicited Agapetus to the errour of Eutyches and that Agapctus answered vnto him couragiously that hee supponed hee was sent to a most Christian Emperour but he found him to bee Dioclesian This libertie is thought to haue done good to Iustinian and that hee embraced the true faith more seriously than before and deposed Anthemius B. of Constantinople an Eutychian heretique and placed Menas a bishop
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
condemnation were forced by the decree of God to doe euill But I remit a further Treatise of this vnto the head of Councels Concerning olde extinguished Heresies such as the Manicheans Arrians and Donatists and such like who preassed to builde vp the wallesâ—… of Iericho which God had destroyed there is no necessitie to speake because these were vaine attâ—…ptes without anie successe CHAP. IIII. OF COUNCELS IN the yeere of our LORD 813. by the commandement of Carolus Magnus in the Towne of Mentz were conuened 30. Bishops 25. Abbots with a great number of Priestes Monkes Countes and Iudges about reformation of the dissolute maners of Ecclesiasticke Laicke persons After 3. dayes abstinence fasting joyned with Litanies publicke Prayers and imploring the helpe of God they diuided themselues into three companies In the first company were the Bishops with some Noters reading the history of the Euangell and the Epistles the Actes of the Apostles together with the Canons and workes of ancient Fathers and the Pastorall booke of Gregorie to the ende that by the Preceptes contained in these bookes the enormitie of mens liues might be corrected In the second companie were Abbots and Monkes reading the rules of S. Benedict for the reformation of the liues of Monkes In the thirde companie were lordes and Iudges pondering the causes of all men who came to complaine that wrong was done vnto them The 1. 2. and 3. Canons of this Councell entrait concerning Faith Hope and Chatitie 4. Concerning the Sacramentes to be ministred chiefely at Easter Whitsonday except necessitie and seare of death require preuening of these times 5. That vnitie and concord should bee kept in the Church because wee haue one common Father in heauen one Mother to wit the Church in earth one Faith one Baptisine and one Celestiall inheritance prepared for vs Yea and God is not the God of dissention but of peace according as it is said Blessed be the peace makers for they shall bee called the children of God The 6. and 7. Canons entrait of Orphanes and poore people whose weaknes is to bee supported but no man should take vantadge of their poore and desolate estate The 8. Can. recommendeth vnitie to be kept betwixt men in spirituall offices and ciuill Iudges a Canon indeede if it had beene obserued verie necessarie for the estate of this time The 9. and 10. Canon prescribeth to the Clergie Preceptes of a modest and sober life with abstinence from the delicate pleasures of the worlde and from Theatricall Spectacles from pompes and vnhonest banquets and to bee more readie to goe to the house of mourning to comfort them who are heauie hearted than to the house of banquetting Vsurie auarice ambition and taking of rewardes for the benefites of God such as vse to bee taken for medicinall cures is forbidden To beware of deceit and conjurations to flec hatred emulation backe-biting and enuying wandering eyes an vnbridled tongue a petulant and proude gesture are forbidden filthie wordes and workes are altogether abhorred chastitie is recommended the frequent visitations of the houses of Widowes and Virgines is prohibited due obedience is to bee giuen to Seniors to take heede to doctrine reading and spirituall songes as it becommeth men who haue addicted themselues vnto diuine seruice Precepts concerning the behauiour of Monkes and Nunnes and the fabricke of their dwelling places I ouer-passe with silence lest I shoulde ouercharge a short Compend with an heape of vnnecessarie thinges In the 32. Canon the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe 33. The great Litanie or Rogations to bee obserued three dayes by all Christians with fasting sackecloth ashes walking barefooted and all kinde of humble carriage 34. 35. and 36. Publicke Fastinges and keeping of Festiuall dayes is commanded 37. The Sabboth daye is to bee kept holy In it no Merchand Wares to be sold and no criminall cause to bee judged 38. and 39. Tythes are precisely to bee payed And men fleeing to Churches for safeguarde are not to bee violentlie drawne out of the place of their refuge 40. In Churches and the portches thereof let no secular judgements be exercised 41. Let no ancient Church be spoyled of tythes and possessions for the building of new Oratories 42. Concerning Church rentes bestowed for reparation and vpholding of Churches 43. and 43. That no Priest saye Masse himselfe alone for if hee haue no person present except himselfe howe can hee say Dominus vobiscum or sursum corda or such other passages Also frequent offering of the Sacrifice of the Masse and presenting of the Paxe is recommended to Christian people 45. That euery person bee acquainted with the Lordes Prayer and the Beliefe and they who can no otherwayes comprehend these thinges let them learne them in their owne vulgare language 46. Drunkennesse is detested and they who continue in this sinne without amendement are ordained to be excommunicated 47. God-fathers shall attende that their spirituall children bee brought vp in the true Faith 48. Filthie libidinous songes are not to bee sung about Churches 49. The cohabitation with women is forbidden to all the members of the Clergie 50. Let all Bishops Abbots and Church-men haue such Aduocates and Agentes in their affaires who are men that feare GOD and are haters of all vnrighteous dealing 51. Let not the dead bodies of the Saincts bee transported from place to place without the aduice of the Prince of the countrey or the Bishop and Synode 52. No dead bodie shall bee buried within the Church except the bodie of a Bishop or of an Abbot or of a worthie Presbyter or of a faithfull Laicke person 53. Incestuous persons are to bee searched out and separated from the fellowship of the Church except they bee penitent 54. 55. and 56. Marriage in the fourth degree of consanguinitie is forbidden and that no man shall marrie his spirituall daughter or sister neither the woman whose sonne or daughter hee hath ledde to the Sacrament of Confirmation and incase they bee founde to bee married they shall bee separated againe And no man shall take in marriage his wiues sister neither shall a woman marrie her husbandes brother IN the yeere of our LORD 813. a Councell was assembled at Rhemes by the commaundement of Charles the Great for it is to bee remarked that hee not onely assembled that famous Councell of FRANKFORD anno 794. in the which adoration of Images was condemned but also when hee was nowe aged and saw many abuses in the Church hee endeuoured by all meanes possible to procure reformation of the lewde manners of Church men Therefore hee appointed at one time to wit anno 813. fiue Nationall Councels to be conuened in diuerse places for reformation of the Clergie and people One was conuened at Mentz as hath bene declared Another at Rhemes the third at Towrs the fourth at Cabilone or Chalons and the fist at Arles In all these Councels no
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
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
martyred at Rome ANDRO to haue beene crucified in Achaia MATTHEW beheaded in Ethiopta IAMES the brother of IOHN was beheaded by HEROD in Iudea Acts 12. IAMES the sonne of AIPHEVS called IVSTVS was throwne downe headlong from the pinacle of the Temple of Jerusalem SIMON of Canaan was crucified in the dayes of TRAIANVS for he was an hundreth and twentie yeeres old when he suffered martyrdome Euseb eccles hist. lib. 3. cap. 32 Ierom. catalog script eccles BARTHOLOMEW is said till haue bene martyred in Armenia and SIMON ZELOTES to haue bene crucified in Brittaine IOHN died at Ephesus PHILIP in Hierapolis FVNCTIVS calleth the towne Hierosopolis Iudas LEBBEVS at Edessa THOMAS in India and MATTHIAS in Ethiopia Ierom. catal script ecccles As concerning the Euangelists they were fellow-labourers with the Apostles in the worke of Christ and were also partakers with them of Christs sufferings The Euangelist MARKE died in Alexandria Funct chronol LVKE in Buhynia others say in Constantinople Ierom. PHILIP who first was a Deacon and afterward an Euangelist died in Cesarea BARNABAS in the Isle of Cyprus Where TIMOTHIE and TITVS did compleete their dayes it is not certainly knowne CHYTRAEVS opinion anent TIMOTHIE I haue alreadie declared IEROM supponeth that TITVS died in Candie The successours of the Apostles Euangelists are not to bee reckoned as the successours of Emperours because hee who next obtaineth the Emperiall diademe and place of gouernement is counted the successour of the defunct Emperour But he who obtaineth a faithfull Pastors chaire and teacheth a doctrine contrarie to that which a faithfull Pastor hath taught is to be counted a grieuous Wolfe stepped vp into his roome Acts 20. And NAZIANZENVS calleth such a man an aduersarie standing vp into the place of a faithfull Pastor darkenesse succeeding to light a tempest succeeding to calme weather madnesse obteining place where right reason was wont to bee Nazian in orat in laudem Athanasu And therefore those Bishops and doctours following who keepe inviolably that forme of wholesome doctrine which they receiued from the Apostles these I say alanerly are to be counted true successours of the Apostles Of this number was LINVS Bishop of Rome who after the martyrdomes of PETER and PAVL gouerned that Church 10. yeeres 3. months 12. daies EUSEBIVS thinketh this is that same LINVS of whō the Apostle PAVL writeth in the last chap. of his 2. epist. to TIMOTHIE Eubulus Pudens Linus Claudia salute thee Eccl. hist. lib. 3. cap. 2. After him succeded ANACLETVS and gouerned 9. yeeres 3 months 10. dayes and after him CLEMENS ruled 11. yeeres EVSEBIVS also thinketh this is that CLEMENS of whom the Apostle PAVL writeth to the Philip. cap. 4 ver 3. Yea I beseech thee faithfull yoke-fellow helpe those women which laboured with me in the Gospell with Clement also and with other my fellow-labourers whose names are in the booke of life IGNATIVS Bishop of Antioch had his heart so inflammed with the loue of Christ that when his dissolution was neere approaching he saide to the Romaines nowe doe I begin to be the disciple of Christ I couet for no thing that can be seene with bodily eyes to the ende that I may enjoy Iesus Christ let the fire the crosse the beasts the breaking of bones convulsion of members and bruising of the whole body and the torments of the deuill sease vpon me prouiding I may bee partaker of Iesus Christ. He was deuoured with beasts in the dayes of TRAIANVS and so patiently indured death for the Name of Iesus that he allured the deuouring beasts to approach neere vnto his body that it beeing ground with the teeth of beastes he might be found as fine flowre in the house of his father Euseb. eccles hist. lib. 3. cap. 36. About the same time also flourished PAPIAS Bishop of Hierapolis who was a man of great authoritie because of his neerenes to the Apostles dayes yet leaning more to the report of the doctrine of the Apostles then to the certaintie of their own writings he fell into the errour of the Chiliastes who imagined that Christ should raise the godly first liue with them a thousand yeeres in this earth in all kinde of delicat pleasures Euseb. eccles hist. lib. 3. cap. 39. CENT I. Cap. 3. BEcause it is the accustomed dealing of Satan to peruert men from the simplicitie of Gods trueth also it standeth well with the justice of God to giue ouer men to strong delusions who will not beleeue the trueth of God Therefore in the third head wee are to speake of the Heretiques that sprang vp in this age Heresie I count to be an opinion repugnant to the grounds of our Christian faith obstinately maintained by those that professe the Name of Christ. As touching them who leade an euill life yea and in effect denie the Son of God by a prophane conuersation but maintaine not an opinion that it is lawfull so to doe they may be counted Atheists and not Heretiques Iewes and Turkes also who denie the diuinitie of Christ because they doe not professe the Name of Christ wee call them infidels but not Heretiques And the Corinthians who erred in some foundamentall points of the Christian faith yet seeing they maintained not their errour with obstinate mindes but yeelded to the wholesome doctrine of PAVL no man doth count the Corinthians Heretiques but infirme and weake Christians And the Apostle himselfe writing to them calleth them Gods building and Gods husbandrie 1. Cor. 3. ver 9. But when these three things concurre together that men professe the Name of Christ and yet they maintaine opinions repugnant to the very grounds of true faith and will not receiue instruction but obstinatly perseuere in their errour they are to be counted Heretiques Of this number was SIMON MAGVS the father of Heretiques who being confounded in Samaria by the great power of God which appeared in the ministerie of PHILIP and of PETER Acts 8. he fled from the East to the West and came to Rome where he preuailed so far in short time that he was counted a god and an image was set vp for him with this superscription Simoni deo sancto that is to SIMON an holy god Thus the Romaines who in the dayes of TIBERIVS refused to acknowledge the diuinitie of Christ in the dayes of CLAVDIVS they honoured a sorcerer and a seducing Heretique with diuine honours He taught them who followed him to fal downe before pictures and images and in speciall to worship his owne image and the image of HELENA a certaine woman who accompanied him in his journey from Asia to Rome Euseb. eccl hist. lib. 2. cap. 13 14. After SIMON sprang vp another suppost of Satan called MENANDER like to his master SIMON in many things for he was both a Samaritane and a sorcerer but in absurditie of monstrous opinions hee was far beyond SIMON for hee said that the world was created by Angels and
me Luc 1 ver 43. So might old customes speake to olde commandements Whéce coÌ„meth this to me that coÌ„mandement my mistresse Lady wil tolerat me to be within the doores of the house of God wherein she hath such soueraignitie and swey In the fourth heade we are to intreate by what meanes ancient errours may be distinguished from ancient veritie And first veritie is not in all pointes like vnto an olde man whose strength is dayly abated by debilitie and weaknesse till at length the old man die goe to the graue yea rather veritie the older it be the vertue strength and vigour of it is the better knowne but errours when they waxe old they become weake they die and euanish and are vile as a filthy and stinking carion so as if any man in our dayes should open the graue of ARRIVS and renue his vngodly opinion he should see all Christians shake their heades stop their eares and grip after a maner their noses with their handes that the abominable flewer of that filthie carion should not be felt but by the contrarie the sweete smell of the ancient Veritie of Christ is like a precious oyntment powred out filling the house of God with no lesse delite now then it did of old when it was first preached by the Apostles in Ierusale Acts 2. And as the house of DAVID dayly waxed stronger the house of ISHBOSHETH dayly waxed weaker 2. Sam. 3. 1. such like is the estate of the Veritie and the lie Secondly veritie and errour are best distinguished when they are riped vp into the very ground and frivolous superficiall trialls are laide aside As NEHEMIA did when hee tried after the captiuitie who had a right of Priesthood to stand at the altar to offer sacrifices he commanded them to produce their writes and genealogies and make good their lineal descent from the loynes of AARON which right â—…ey who could not find out were put from the Priesthood Nehem. 7. ver 64 Euen so they who pretend veritie of ancient doctrine let them verifie clearely by the written word that this their doctrine came from the mouth of Christ his holy Apostles For as the procreation of AARON gaue a right to stand at the altar so also the doctrine that came froÌ„ the mouth of Christ and his Apostles hath an vndoubted right to be sounded in the Church of God Remember now that wise NEHEMIAH was not superficiall in his triall The sons of HABAIAH the sons of HAKKOZ the sons of BARZILLAI could haue shewed in write that they were come of the descent of LEVI and of the familie of COAH but that which was of greatest moment of all that they were descended from that branche of the familie of COAH which was separated to the scruice of the altar to wit from AARON Numb 16. ver 40. that they could not proue So the Papistes of our time can prooue that their doctrine hath had place sixe seuen or eight hundreth yeeres and more also before our dayes but that which is of greatest weight to wit that their doctrine came from the mouth of Christ and his holy Apostles in that probation they succumbe Thirdly let vs trie and discerne the lie from the veritie as AVGVSTVS CAESAR discerned him who falsly called himselfe ALEXANDER the sonne of HEROD and the sonne in law of ARCHELAVS King of Cappadocia and husband of GLAPHYRA Ioseph antiq lib. 17. cap 14. This ALEXANDER son of HEROD the great with his brother ARISTOBVLVS were both executed to the death by the commandement of their father But after the death of ALEXANDER an artificer bearing that same name and in stature beauty lineaments and all agreeing proportion so neerely resembled the very similitude of ALEXANDER the sonne of HEROD that they who best knew HERODS son did most confidently affirme that this same artificer was he indeede and he himselfe affirmed that he was HERODS sonne and had escaped death by the fauour of the executioner Alwayes when he was brought to Rome to the Emperour AVGVSTVS would not be deceiued with the liklyhood of his face but groped his hand and found it to be hard like to the hand of an artificer and discerned him to be a deceiuing fellow and punished him This I grant may be applyed more properly to Christ then to vs. For albeit we be easily deceiued seduced with lies yet the great King of heauen Christ Iesus cannot be deceiued hee will not regard the brasen face of the lie calling it selfe trueth but he will wisely grope the hand of the lie examine what operations it hath wrought among the people it hath blinded mens vnderstanding it hath har dened their heartes it hath learned them to be proud obstinat contemners of the trueth of God finally it hath learned theÌ„ to honour creatures with impairing of the glory of the Creator Then wil the great King say O full of al deceit thy hand and thy operations that thou hast wrought amongst men testifieth that thou art not of God Neuerthelesse the members of Christ also in some meane measure may be groping the hand of the lie finding it to be hard dric voyde of all sap moysture of spirituall grace we may say in our harts O doctrine of lies barren withered within thy selfe and communicating no grace vnto thy hearers the Lord separat vs from thee thee from vs that we may adhere firmly vnto our Lord and Sauiour Christ Iesus vnto the end Finally when wee haue done all that we can doe to discerne the lie from the veritie yet let vs not liue in securitie as though wee could neuer be deceiued IOSVA that holy man of God was deceiued with old garments old bottels of wine old bread and shoes because he consulted not with the mouth of God Ios. 9. ver 14. Then aboue all things we should seeke counsell at the mouth of God by earnest prayer diligent reading of the written word attentiue hearing of godly sermons and if we seeke we shall finde and if wee knocke it shall be opened vnto vs. And the Lorde direct vs both in seeking and finding with the gratious conduct of his holy Spirit Heere I purposed to haue finished my treatise of antiquitie but when I remember with whome I haue to doe and that they will say I haue purposely passed by the principall demonstration of antiquitie in the Romaine Church therefore I haue subjoyned the foure forged fained and counterfaite maskes of antiquitie in Poperie which will neuer proue them to be an ancient church The false interpretation of Scriptures the booke of the Canons of the Apostles the decretall epistles falsly ascribed to the fathers of the first three hundreth yeeres of our Lord and the booke of DIONYSIVS AREOPAGITA Anent the false interpretation of Scriptures Godwilling I shall speake in the treatise of heresie Anent the booke of the Canons of the Apostles if there were no more but onely the last
similitude In like maner to represent the plenitude of his wisdome the vnspeakable goodnesse and vnresistable power of Christ this similitude is brought in Hee is a stone cut out of a rocke without hands Dan. 2. ver 34. Here is his natiuitie represented His sufferings by the similitude of a carued stone Zach. 3. ver 9. His latter judgement by the similitude of a stone that falleth vpon a man and grindeth him to powder the fulnesse of wisdome and vnderstanding in Christ by a stone full of eyes Zach. 3. ver 9. His power by a stone smiting the feet of the great image and destroying all the glory of it And finally his vnspeakable goodnesse by the similitude of a corner stone and of a stone that is a sure foundation The second comfort contained in this description is this that Christ is a precious stone a corner stone a sure foundation Wherefore Christ is called an elect or tried stone we shall heare Godwilling hereafter in the description that the Apostle PETER maketh of this same stone Now Christ is not like vnto the stones of other buildings more different one from another in place then in nature for the stone in the foundation is but a senslesse stone as wel as the stone of the wall that is builded vpon it And it is possible that if the house building be casten downe that some of the stones that were in the wall be laide in the foundation and some againe that were in the foundation be laide in the wall whereupon ariseth this vicissitude that the stone sometime sustained nowe sustaineth and by the contrarie the stone now sustaining sometime was sustained But Christ Iesus is a precious stone sustaining vs at al times and neuer sustained by vs partaker of our nature but not of our sinnes in many things like but in infinit things vnlike vnto vs holy blamelesse vndefiled separat from sinners and made higher then the heauens Heb. 7. And in this also that he is a corner stone hee hath a prerogatiue aboue all other corner stones for other corner stones joyne wals together that are not far distant one from another such as the side-wall and the gauell of an house but Christ hath joyned Iewes and Gentiles together so infinitly separate one from another that none could vnite them but Christ alanerly For who could cast downe the partition wall and abolish the lawe of ceremonies which made infinite alienation of the mindes of the Iewes from the Gentiles but onely Christ Ephes. 2. 14 The Prophet vnto the two comforts addeth an wholesome admonition that hee who beleeueth in him shall no make haste this speach is borrowed from men that make haste to flie from their townes and holes for feare of the force and power of the preuailing enemie as the people of the tribe of ISSACHAR did when SAVL IONATHAN were slaine by the Philistims vpon the mountaines of Gilboa they left their townes for feare and the Philistims dwelt in them 〈◊〉 Sam. 31. But they who haue once betaken themselues to the holy mountaine of God and rocke of their saluation Christ Iesus they haue no neede to make haste and to flie because in him they finde assured protection and defence The people of the Iewes in the daies of ISAIAH sent down to Egypt and had confidence in the horses of PHARAOH but they fande the strength of PHARAOH to be their shame Isa. 30. ver 3 And the Iewes in the dayes of IEREMIE who would not leane vpon the suretieof Gods promises and tarie in Ierusalem but they would needes flie to Egypt in Egypt they died by the sword Ier. 43. ver 16. But hee who leaneth with constant faith to this sure foundation shall not make haste or as the Apostle PETER expoundeth it Hee shall not be ashamed 1. Pet. 2. ver 6. The doctrine of the Prophets and Apostles is called a foundation as said is because it leadeth to Christ. Wherfore we haue to learne how firmly we ought to adhere vnto the doctrine of the Prophets and Apostles as a lanterne leading to Christ for this cause let no man mixe light with darknesse nor obscure the bright shining light of Apostolike doctrine with the traditions of men for this doctrine is like vnto pure gold Psal. 19. ver 10. And like as fine gold is marred with mixture because there is no other mettall in finenesse comparable vnto it euen so propheticall doctrine is vtterly spoyled when it is mixed with the traditions and doctrines of men For that is a mixing of drosse with golde and of rotten waters with pure and cleare waters After this vnhappie forme of dealing CAROLVS 5. Emperour presumed to mixe together the dregs of Poperie with the wholesome Apostolicke doctrine by the mercy of God professed in many nations as appeareth in the booke called Interim set forth at his commandement Anno 1548. which booke neither pleased the Romaine Church neither those of the true reformed religion but within the space of foure yeeres it wallowed and euanished as an abortiue birth Now it is to be remarked in this point what difference is betweene the persons of the Prophets and their doctrine The Prophets continued not long aliue Zach. 1. ver 5. but their doctrine continued because it was after a maner a foundation The like may be saide of the Apostles In like maner faith in some sense may be called a foundation Epist. Iud. ver 20. because it is the meane whereby wee are coupled to Iesus Christe Ioh. 3. ver 16. And the Apostle IVDE calleth it our most holy faith no doubt opponing faith to infidelitie for infidelitie vtterly polluteth the soule and maketh it prophaneHeb 3 ver 12. And in another place Let there be no fornicatour or prophane person like Esau who for one mease of meat sold his birthright Heb 12. 16 Thus wee see if infidelitie once take roote in the heart it will make it so prophane that the Couenant of God the land of Canaan the blessing yea and heauen it selfe will be set at light auaile But on the other parte when the heart is coupled by faith to Christ then is faith like vnto a whippe in Christs hande scourging out infinite abuses out of our soules Iohn 2. Now seeing that Christ is the onely true foundation by the determined counsell of God appointed to sustaine the weight of the whole house Let vs consider how meete a foundation Christe is in respect of all his offices for the Church is weake and Christ is an almightie King able to sauâ—… Isa 63. The Church militant is subject vnto sinne Christ is an high Priest whose sacrifice once offered hath a perpetuall vertue to saue those that beleeue seeing he euer liueth to make intercession for them Heb 7. ver 25. Finally the Church is naturally ignorant and Christ is the great Angel of the counsels of God who hath reueiled vnto vs all things needfull to be knowne Iohn 4. ver
the name of Christians is strengthened by the Emperours commandement The trumpets of the Monarches of the world sound the alarme against him who made them Kings and rulers on the earth The poore innocent Lambes of the sheepfold of Christ appointed for the shambles strengthened their heartes in God in the power of his might and chused rather to suffer aduersitie with their brethren then to enjoy the pleasures of sinne for a season Heb. 11. ver 25. they were content to bee racked and would not be deliuered that they might be partakers of a better resurrection Heb. 11. ver 35. whose bodies lacerat with stripes vntill their very inward bowels were patent to the outward sight witnessed the vnrent firmnesse and stabilitie of their faith They were so supported with the power of that grace that commeth from aboue that they were not terrified with the multiplied numbers of cruell torments newly excogitate for dashing that inuincible courage of faith which was seene in Christians Yea further then this When the persecuting enemies were compelled to change the high tuned accent of their menassing speeches and to craue but a litle conformitie to the Emperours desire in swearing by his fortune the holy men of God would not once seem to fall away from their profession by answering with timorous and doubtsome wordes but glorified God with a cleare and constant confession of their Christian faith POLYCARPVS B. of Smyrna and IVSTINVS MARTYR a man of singular erudition were both martyred in the feruent heate of this persecution But aboue all other places the consuming flame of the fornace brast out most vehemently in France that happie nation whereinto both of old and late time so many were found worthie to giue their blood for the Name of Christ. VETIVS EPAGATHVS MATVRVS PROTHENVS ATTALVS SANCTVS and PHOTINVS B. of Lions all suffered for the testimonie of Christ in France And BLANDINA a worthie woman suffered many torments and renued her spirituall courage by continuall iteration of these wordes Christianasum that is I am a Christian Euseb. eccl hist. lib 5. cap 1. Bucolc Index In like maner Christians were persecuted with the slaÌ„derous speches of Pagans objecting vnto them the bankets of THYESTES the chambering of OEDIPVS that is the eating of mens flesh incestuous copulations Euseb. ibid. But men who are giuen to the mo-mentaneal delites of sin are not willing to die because that by death they are separat from all bodily pleasures The Christians by patient and willing suffering of death for Christs sake clearely witnessed vnto the world that they were not addicted to the deceitfull pleasures of sinne Iustin. Martyr Apol Neuerthelesse these slanderous speeches were credited by the Pagans and tooke such deepe root in their heartes that these who seemed before to be more meeke and moderat then others now they became full of madnesse and rage against Christians and that which was foretolde by our master Christ it was fulfilled at this time to wit The time shall come that whosoeuer killeth you shall thinke hee doth God seruice Iohn 16. 2. the huge number of martyrs that were slaine in the furie of this persecution are both accuratly and at great length set downe by that holy man of God who lately wrote the booke of the martyrs I onely point out shortly the estate of the Church at this time In this Emperours time good men were not inlacking who admonished him to appease his wrath against Christians such as CLAVDIVS APOLLINARIS B. of Herapolis and MELITO B of Sardis But nothing could asswage his cruell heart vntill hee was casten intâ—… the fornace of grieuous troubles himselfe for his armâ—… that fought against the Germanes and Sarmatians fell into great distresse for want of water but was supported by the prayers of the Christian legion that was in his armie For they bowed their knees to Christ and prayed for helpe and the Lorde Iesus sent raine in aboundance to refresh the armie of the Romanes and dashed the Barbarians with thunder and fire In remembrance whereof the Christian legion was after that time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fulmâ—…natrix Euseb. lib. 5. cap. 5. After this victorie he asswaged his anger and wrote to the Senat of Rome to deale gently with Christians by whose prayers hee acknowledged both himselfe and his armie to haue receiued deliuerance from God Commodus COMMODVS the sonne of ANTONINVS reigned 13. yeeres Euseb. eccl hist. lib. 5 Cap. 27. Many of the Roman's not without a cause called him INCOMMODVS He presumed to doe great things and to change the names of months and would haue the month of December to be called Câ—…mmodus like as the two names of two months Quâ—…ntilis Sextilâ—…s had bene changed in time bypast and called Iulins and Augustus for honour of these two welbeloued Emperours But hee was not so well fauoured of the people that this ordinance could haue place any longer then during his owne lifetime The Churel in his dayes was not altogether free of persecution for APOLLONIVS a man of noble birth in Rome and a man of great erudition fuffered death because hee would not forsake the Christian religion His accuser also was punished to the death Euseb. lib. 5. cap. 21. Such aduantages Iudges might easily haue taken finding so many discrepant lawes some made in fauour and some conceiued in disliking of Christians Pertinax and Julianus AELIVS PERTINAX Imp. 6. months DIDIVS IVLIANVS 21 months Chytr Chron. EVSEBIVS maketh no mention of D. IVLIANVS but of PERTINAX alanerly to whome succeeded SEVERVS Euseb. eccl hist. lib. 5. cap. 27. Chap. 2 IN this second Centurie the Bishops of Rome for the most part prooued faithfull and worthy seruants of Christ. A great number of them were baptized with the Baptisme of Christ dranke of the cup that Christ drank of and were drenched with their owne blood and they watred the Church of Rome with the streames of their blood as Egypt is watred and made fruitfull with the inundation of Nilus Men of blessed remembrance DAMASVS writeth that from S. PETER to TELESPHORYS all the Bishops of Rome were martyrs Others added that vntill the dayes of SYLVESTER who liued in the time of the reigne of CONSTANTINE all the Bishops of Rome had the honour of martyrdome But in these hyperbolicke speeches neither hath the distinction betweene a Martyr and a Consessour beene rightly considered albeit well marked by Eusâ—…b eccl hist. lib. 5. cap. 2. neither hath the historie of the reigne of ANTONINVS PIVS bene rightly pondered in whose dayes HYGINVS and PIVS liued and were not slaine for the testimony of Christ. Alwayes it is a maleuolous minde that holdeth backe from worthie men their due praise and commendation both in doing of good and patient suffering of euill for Christes sake In rehearsing the names of the Romaine Bishops I thought meete to follow IRENEVS and EVSEBIVS rather then PLATINA In the first Centurie after
mariage and affirmed that PAVI gaue libertie to widowes to marie because hee knewe the will of God but onely in a part August Index hâ—…eres Euseb. lib. 5. cap. 14 16. I purposely passe ouer that rable of obscure Heretiques whome I compared in the treatise of heresies to abortiue births such as Opbitae Caiani Sethiani and such like of whom notwithstanding EPIPHANIVS vouchsafeth to writ at leÌ„gth no doubt to manifest the corruption of mans nature stouping sometimes so basely that not onely they hearken to the counsel of the old serpent the deuil but also they wor ship the very instrument of the Deuil viz. the serpent as these Ophitae did Againe some Heretiques magnified CAIN and called him their father And others gaue to SETH the honour due to Christ. So it commeth to passe that men destitute of the grace of God that commeth from aboue are like vnto drunkards staggering on the right hande and on the left hande and falling on their faces and beating out their owne braines Sometimes they extoll wicked men like vnto CAIN and fall at the left hande at other times they praise good men like vnto SETH with excessiue prayses with derogation of the glory of Christ and fall at the right hand And at sometimes are so benummed that they spare not to set the very deuill and his instruments in the chaire of God and fall like drunken fooles on their faces and knocke out their owne braines Let no man maruell wherefore the names of AQVILA a man of Pontus and THEODOSION of Ephesus are not reckened in the rolle of Heretiques in this age True it is that they once professed the faith of Christ made defection againe but this defection made not a diuision into the Church which is the body of Christe because they joyned themselues to the vnbeleeuing Iewes who vtterly denied the diuinitie of Christ and therefore of Christians became infidels rather then Heretiques Like as no man calleth the Emperour IVLIAN an Heretique but an apostate so AQVILA and THEODOSION were notable apostats from the faith of Christ. Howe they laboured to peruert by sinistrous translations of places of Scripture giuing cleare testimonie to Christ who was borne of a virgin EVSEBIVS declareth lib. 5. cap. 8. The translation of the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Behold a virgin shall conceiue Isa. 7. was translated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold a young woman shall conceiue But this bad translation of Apostat christians and Proselites of the Iewes so well liked of the Iewish nation could neuer take place in the Church of Christ because the Prophet ISAIAH in that chapter is speaking of a miraculous signe which God will giue vnto his people to confirme their faith such as is the birth of a maide which indeede is a mitaculous worke but the birth of a young woman clad with an husband is no miracle Of Scripture and Tradition IN the first Centurie PAPIAS deceiued by tradition sell into the errour of the Chiliasts In the second Centurie CLEMENS ALEXANDRINVS stumbling at the same stone fell into diuerse errours as hath bene alreadie spoken This presenteth vnto vs manifest occasion to speake of the certaintie of Scripture and the vncertaintie of tradition Scripture dited by diuine inspiration as the Apostle speaketh of it 2. Tim 3. is such a sacred and holy thing that to doubt of the perfection puritie vtilitie and operatiue vertue of it is notable blasphemie and a manifest contradiction to the spirit of God speaking by his seruant DAVID Ps. 19. from the 7. verse to the 11. verse So that these barking dogges who speake vnreuerently of the Scripture are more worthy of a whip wherewith dogs are driuen out of Churches then of an answere This is the incorruptible seede wherby we are begotten to be Gods children 1 Pet. 1. the sincere milke whereby we are nourished in Gods house 1 Pet. 2. this is the wine and milke that God hath giuen vs without money Isa. 55. ver 1 wine fine and purified Isa. 25. ver 6. This is a mirrour wherein we see the glorious image of Christ into the which we should be transformed 2 Cor. 3. ver 18. This is a lanterne to our feet a light to our pathes Psal. 119. ver 105. and a very diademe to the heade of the woman that trauaileth in birth to bring forth children to God Apoc. 12. The holy Scriptures are like vnto the authour of holy Scriptures of whome MOSES saith that God is fearefull in praises Exod 15. ver 11 When wee prayse a mortall man it is to be feared lest wee giue too much honour vnto him but when wee praise the immortall God it is to bee feared lest wee holde backe a part of his due honour And truely the worde of God in this point is like vnto God himselfe When a man entreth into a commendation of the Scriptures of God he hath nothing to feare but this one thing that he speake not so reuerently of it as becommeth him to doe It is the witnesse of Christ Iohn 5. It is the candle of God shining in a darke place 2. Pet 1. It is the sword that the spirit furnisheth vs to fight against spiritual wickednesse Ephes. 6. ver 17. In a word let vs be wise like men who finde precious stones they goe to the Lapidars to trie the value vertue of the stones that are found for euery man hath not skill to judge of such precious things so let vs consider diligently what the Prophets and Apostles the very pen-men of the holy Ghoste haue spoken anent the written Worde of God and wee shall finde it a pearle of infinite value Matt. 13. This volume of the booke of the Worde is one of the two principall bookes wherein wee learne to knowe God as the Prophet declareth Psal. 19. In the booke of the workes we know the power diuinitie of God Rom. 1. but in the booke of the written worde of God we know the will of God and his fauour toward vs in Christ lesus and therfore the Prophet saith that the statutes of the Lord rejoyce the heart Psal. 19 ver 8. Satan knowing what profitc commeth to men by joyning these two volumes together hath laboured to separat them to the ende that men seeing the beautie of the creature should worship it in stead of the Creator And like as a ship that is spoiled of a prudent Pilot or shipmaster it is drowned in the sea euen so the worde of God when it directeth not the knowledge that men haue by the looking vpon the creature then men mal e shipwracke of their saluation and worshippe the creature in place of God the Creator of all things Another artifice of Satan is to separat the word and the Spirit which God hath joyned together as two vnseparable meanes to set vp the Kingdome of God in our hearts as the Prophet ISAIAS saith And I will make this
my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writâ—…n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
conueene for exercise of diuine seruice this fauour I say seemeth to haue proceeded from the coun sell of MAMMEA his Christian mother rather then from the counseli of VLPIANVS that renowmed lawyer an hatefull aduersarie to Christians But MAMMEA his mother hearing the report of the learning of ORIGEN sent for him and by him was instructed in the groundes of Christian faith The learned doctour who wrote the booke of the martyrs very judiciously obserueth the iniquitie of this time whereinto no Christian Churches were erected when as yet notwithstanding of the fauour of the Emperour at some times no publicke house could quietly be obtained for the Christians so that by reason hereof may appeare the decretall epistle of Pope HYGINVS concerning the dedication of Churches is forged fained because the reigne of ALEXANDER is a long time posterior to the dayes of HYGINVS who liued vnder the reigne of ANTONINVS PIVS and in the reigne of ALEXANDER as yet there was great difficultie to obteine a place whereinto Christians might assemble together The just deserued punishment of TVRINVS whome the Emperour caused to bee fastened to a stake in the open market place and there to be killed with smoke the Herald standing by and crying to the people Smoke he sold and with smoke he is punished This punishment I say declareth that this Emperour counted flatterers worthy of great punishment ALEXANDER and his mother MAMMEA were both slaine by his owne souldiers Bucolc Index Chron. Maximinus AFter ALEXANDER SEVERVS MAXIMINVS was Emperour and reigned 3. yeeres Euseb lib 6 cap. 28. A man of base parentage of an huge stature promoted to honours by ALEXANDER who nounished a serpent in his owne bosome as the prouerbe speaketh when he aduanced MAXIMINVS an ingrate foster to great dignities and honours For by his meanes the armie killed ALEXANDER and his mother MAMMEA and saluted him and his sonne Emperours without aduise of the Romaine Senat a man hated of all good men beloued of euill men more grieuous to the citizens of Rome then to their enemies Bucolc Index Chron. who for hatred of the house of ALEXANDER as EVSEBIVS recordeth raised vp the sixt persecution against Christians specially against the teachers and leaders of the Church thinking the sooner to vanquish the rest if the Captaines and guiders of them were made out of the way Euseb. eccl hist. lib 6. cap. 28. ORIGEN at this time wrote a booke de martyrio and dedicated it to AMBROSIVS PROTECTETVS a preaching elder of the Church of Casarea because these two vnder this persecution had susteined great afflictions and constantly perseuered in the true faith Eusebilib 6. cap. 28. No persecution was more violent no persecution endured shorter time In no persecution are the names of suffering martyrs so obscured and couered with silence possibly because the booke of Origen de martyrio through injurie of time is not to be found therefore some learned men do referre the martyrdome of such as wee haue spoken of in the dayes of ALEXANDER to this time or to the persecution of DECIVS I will not dispute of such doubtsome things Three other things that are more necessarie to the edification of the Church I will touch First the malice of the deuill who hateth the welfare of the sheepfolde of Christ and laboureth either to spoyle it of true Pastours or to send in among the poore sheepe hyrelings and men not regarding the well of the flocke but their owne gaine or clse if they haue true pastours to mooue the flocke to be disobedient to faithfull and vigilant Pastors The flocke that can eschew all these three snares of the deuill and all these three wofull calamities so oft seasing vpon the poore sheepesolde they are in good estate Reade CHRYSOSTOME writing vpon the 13. chap Heb. ver 17. Another thing is worthie to be marked that in three great persecutions in the fift sixt and seuenth ORIGEN a man more renowmed in his lifetime then after his death God vouchsafed vpon him two great honours but not the third whereof he was most of all desirous He encouraged his father LEONIDES and his disciples PLVTARCHVS two SERENI HERON HERACLIDES patiently to fuffer martyrdome in the dayes of SEVERVS Next he wrote a booke de martyrio in the daies of MAXIMINVS the sixt persecuter whereby doubtlesse many were incouraged patienly to suffer euill for Christs sake What remaineth now but the third principal honour of martyrdom it selfe whereunto he had a bent desire in the daies of DECIVS the 7 perseter but then he fainted as shall be declared hereafter God-willing When we call to minde this weaknes of ORIGEN let all the cogitations of our heartes stoupe and thinke that wee are not meete for great things but if the Lorde call vs to suffer great things for his Names sake the Lorde perfite his strength in our infirmitie and weakenesse Thirdly let vs marke the great difference that is betweene the volume of the booke of holy canonicke sacred Scripture all other bookes whatsoeuer In Scripture the ouerpassing of maters of great importance and moment is not for ignorance misknowledge or doubting of those things that are ouerslidden but for mysterie and representation of things more necessarie to be knowne as namely when MOSES a most accurat writer of the life death genealogies of holy Patriarches yet hee ouerpasseth the description of the genealogie death beginning of the life MELCHISEDECK this was done of purpose to bring in MELCHISEDECK as a type and figure of the true king of peace Christ Icsus as the Apostle declareth Heb. 7. but among ecclesiasticall writers I finde a preterition of the names of these worthy Pastours who were martyred for the cause of Christ in the sixt persecution and this ouerpassing with silence so weightie a matter is a secret confession of ignorance in this part of the historie together with a doubting whether VRBANVS the first VALERIANVS TIBVRTIVS CECILIA and MARTINA suffered vnder ALEXANDER or vnder MAXIMINVS or vnder DECIVS Yea PLATINA writeth it was the opinion of some men that VRBANVS 1. was martyred in the persecution of DIOCLETIAN I haue insisted at greater length in this purpose to the end that euery man may giue vnto sacred scripture that reuerence that is due vnto it but other writings let vs reade them with judgement for assuredly there is palpable weakenes into them In ende this wicked persecuter MAXIMINVS and his sonne were slaine by his owne souldiers at the siege of Aquileia Func Chron. Gordianus THe tyrannie of MAXIMINVS enforced both the senate of Rome and likewife their oppressed confederates in Afâ—…icke to aduise by what meanes the distressed estate of the Commonwell might be supported And first GORDIANVS a man of noble birth in Rome and at that time PROCONSVL in Africke with his sonne bearing the name of GORDIANVS with his father these two were declared to bee Emperours to resist the tyrannie of
after many torments was in end laid vpon the altar whereupon they vsed to offer sacrifice to idols while there was yet some streÌ„gth in his hande they put franckincense into his right hande thinking that he would haue scattered the incense vpon the altar and sacrificed but he endured the torment patiently saying the words of the Psalme 145. Blessed be the Lord who teacheth mine hands to fight In end LICINIVS made warre against CONSTANTINE and being diuerse times ouercome both by sea and land he yeelded himselfe at length and was sent to Thessalia to liue a priuate life where he was slaine by the souldiers SO CONSTANTINE obtained the whole empire alone Here ende the ten persecutions CENT III. Cap. 2. TO VICTOR succeeded ZEPHYRINVS the 14. Bishop of Rome who liued in that charge 8. yeres 7. months 10. dayes Platin. EVSEBIVS attributeth vnto him 18. yeeres Euseb. lib 6 cap. 21. so vncertaine is the computation of the yeeres of the gouernement of the Bishops of Rome EVSEBIVS writeth nothing of his decretall epistles and these that are forged by late writers are foolish and ridiculous Consecration of the holy cuppe in a vessel of glasse alanerly A Bishop to bee accused before honest Iudges twelue in number whome the Bishop himselfe shall chuse if neede bee honest and vnspotted witnesses to bee heard in his cause no fewer then 72. conforme and aboue the number of these 70. disciples whome Christ adjoyned as fellow-labourers in preaching with his Apostles And finally that no definitiue sentence should bee pronounced against a Bishop vntill the time his cause were heard of the Patriarch of Rome This is but a mocking of the Church of God to attribut such swelling pride such vnaccustomed formes of judicatorie such defensiue armour fencing and gwarding vnrighteous men against just deserued punishment vnto the simplicitie of an ancient Church humbled vnder the crosse and sighing vnder the yocke of heauie and long-lasting afflictions These false and forged decretall epistles altogether vnknowne to the fathers who liued before the dayes of CONSTANTINE will procure one day a decreete and sentence of wrath against these who haue giuen out new inuented lies vnder the names of ancient and holy fathers The canons of the Apostles albeita booke falsly attributed to the Apostles doe agree better with scripture then the constitution of ZEPHYRINVS For the Scripture saith that by the mouth of two or three witnesses euery worde shall bee confirmed Matt. 18 ver 16. The Canons of the Apostles say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let not an Heretique be admitted to beare witnesse against a Bishoppe neither yet one witnesse alanerly albeit hee bee faithfull because that by the mouth of two or three witnesses euery worde shall be confirmed Canon Apost cap. 74. The writer of the Canons of the Apostles had some remembrance of the words of Scripture but the forger of the decretall epistles of ZEPHYRINVS is like vnto a ship-man who hath hoised vp his saile and auanced his ship so far into the sea that hee hath tint the sight of lande and townes as the Poet speaketh Provehimur Pelago terraeque vâ—…besque recedunt Surely this lying fellowe who euer hee hath bene that hath written this supposititious decretall epistle of ZEPHYRINVS hee hath hoised vp his saile and is so bent to lie that he hath tint both sight and remembrance of the words of holy scripture CALLISTVS the 15. Bishop of Rome continued in his charge 5. yeeres Euseb. eccles hist. lib. 6. cap. 21. PLATINA saith 6 yeeres 10. months 10. dayes The fable of Pope DAMASVS who affirmeth that CALLISTVS builed a Church to the honour of the virgine MARIE beyond Tyber is rejected by PLATINA himselfe because the historie of the time clearely prooueth that in the daies of SEVERVS and his sonnes the conuentions of the Christians could not haue bene in magnificke temples but rather in obscure chappels or subterraneall places so that the multiplied number of lies written of the Bishops of Rome who liued in this age and the decretall epistles falsly attributed vnto them plainely proue that the garment of antiquitie vnder the lap whereof Papistes would so faine lurke is altogether inlacking to them VRBANVS 1. was the 16. Bishoppe of Rome He continued in his office eight yeeres saith Euseb. lib. 6. cap. 22. PLATINA foure yeeres ten months twelue dayes Of his martyrdome EVS EBIVS maketh no mention Others who record his martyrdome are not certaine in what Emperours dayes hee was martyred Iproceede to his successour PONTIANVS the 17. B. of Rome He continued in his charge 9. yeeres 5. months 2. dayes Platin Euseb. saith 6. yeeres He was banished to the Isle Sardinia where he died Of the two decretall epistles ascribed vnto him the second is generall written to al men who feare and loue God the very first words of it prooue it to be false forged Pontianus sanctae uniuersalis Ecclesiae Episcopus c. that is PONTIANVS Bâ—…shop of the holy vniuersall Church to all them who feare loue God wisheth welfare Tom. 1. Concil Such magnificke stiles as these were not as yet in vse and when they crept in into the Church afterward they were giuen by persons who admired the vertues of some singulare and rare men such as CYPRIAN and ATHANASIVS and EVSEBIVS but no man did vsurpe such proud and arrogant titles of dignitie in his owne writings direct to other Christians and therefore the learned reject this epistle as composed by some late vnlearned and flattering fellowe After PONTIANVS succeeded ANTERVS the 18 B. of Rome to whome EVSEBIVS assigneth but one mouth of continuance in his ministrie lib. 6. cap. 29. DAMASVS assigneth to him 12. yeeres PLATINA 11. yeeres 1 month 12. dayes and this diuersitie of counting cannot be reconciled Next to ANTERVS succeeded FABIANVS the 19. Bishop of Rome vpon whose head a doue lighted when the people were coÌ„sulting anent the election of a Bishop therfore with full consent of the wholeCongregation he was declared to be theirBishop The people at this time were so far from beeing secluded froÌ„ giuing their consent to the electioÌ„ of him who should be ordained their Pastour that the consent of the people had the principall swey in the election of Pastours Func Chron Commentar He suffered martyrdome vnder the reigne of DECIVS the 7 great persecuter after hee had continued in his office 14. yeeres 11. months 11. dayes Platin de vit Many constitutions made by him are cited by GRATIANVS insert Tom 1. Concil One of them I cannot pâ—…sse by We constitute that vpon euery Lordes day the oblation of the altar shall be made by euery man and Woman both of bread and wine to the end that by these oblations they may be deliuerea from the heapes of their sinnes First marke in this constitution that the bread and wine which the people brought with them vpon the Lords day for
the 29. B. of Rome who continued in that ministration 5. yeres 6 months 21 dayes He liued in the dayes of MAXENTIVS by whom he was enclosed into a filthie stable to the end that lacking the salubritie of wholsome aire he might be destroyed with the filth stinke of the dung of beasts which thing also came to passe indeede for he died in the stable This holy martyr so long as he liued he made the stable like vnto a sanctuarie for hee neuer intermitted the holy exercises of prayer fasting and the Church when peace was granted to them by the mercie of God they builded a temple in that same place where the stable had beene whereinto MARCELLVS died Platin. de vitis The name of MARCELLVS is pretermitted by EVSEBIVS After MARCELLVS succeeded EVSEBIVS the 30. B. of Rome and continued 6. yeeres 1 month 3. dayes In his time PLATINA writeth that HELENA the mother of CONSTANTINE found the crosse of Christ. But ONVPHRIVS himself is compelled to grant that both DAMASVS and PLATINA erred in that narration because CONSTANTINE at this time had no dominion in Syria neither was hee as yet conuerted to the faith of Christ. But the tyrant MAXIMINVS with great crueltie oppressed the Church of Christ in the boundes of Syria and Iudea And therefore such as read the historie of the primitiue Church let them read with judgement because it is an easie thing to erre if any man giue such vndoubted credit to ecclesiasticall writers as he giueth to sacred scripture TERTVLLIAN a learned preacher of the African prouince of the citie of Carthage a man of a quicke wit pregnant ingine flourished vnder the reigne of SEVERVS the 5 persecuter When he came to Rome he vas not free of the enuy and reproches of the clergie of the Romaine church and mooued with anger he declined to the opinion of the Heretique MONTANVS wrote books against the true Church such as the volumes following De pudicitia De peâ—…cutione De jejunâ—…s De monogamia De exstasi lib. 6. his 7. booke against APOLLONIVS This lamentable defection of TERTVLLIAN may be an example to all men of great vnderstanding and excellent learning not to be puft vp nor to be high minded lest they fall into the snare of the deuill For TERTVLLIAN wrote learned apologies for the Christians and mightily confuted the errour of MARCION notwithstanding of al this he was high minded joyned himself to the opinioÌ„ of MONTANVS Ierom. Catal. script eccl if he had kept himself free of this foule spot he was worthy for his giftes to haue ben counted amoÌ„g the most famous doctors of the Church after the dayes of the Apostles Hist. Magd. Cent. 3. cap. 10. ORIGEN the sonne of LEONIDES an Egyptian was a yong man of 17. yeeres of age when his father was martyred in the persecution of SEVERVS Ierom Catal. script eccles His ingine was so pregnant in his youth and so capable of all kinde of instruction that his father would oftimes vncouer his brest when he was on sleepe and kisse it giuing thanks to God who had made him father of so happie a sonne hist. Magd Cent. 3. cap. 10. After his fathers death he sustained himselfe his mother sixe brethren by keeping a schoole for all his fathers goods were confiscate for his confession of Christ. When ORIGEN had spent his young age the description of his life in Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he was in his mid age the Churches of Achaia vexed with Heretiques sent for him as he was vpon his journey to Athens he went through Palestina was ordained to be a preaching Elder by ALEXANDER B of Ierusalem THEOCTISTVS B. of Caesarea This fact offended DEMETRIVS B. of Alexandria so highly that he was full of rage against ORIGEN and wherefore because he beeing a man of Alexandria receiued ordination to an ecclesiasticall office from the Bishops of Ierusalem and Caesarea When Bishops become serious in trifling matters and haue a greater regarde to their owne gloâ—…y then to the aduancement of the kingdome of God then that may bee spoken of them which IEROM writeth of DEMETRIVS Qui tanta in eum debacchatus est insania ut per totum mundum super ejus nomine seriberet that is He was so ful of rage against him that he replenished the world with writings mentioning the name of ORIGEN But consider what fault was in ORIGEN who was crauing no ordination And what fault was in ALEXANDER and THEOCTISTVS men whose names shall be had in euerlasting remembrance They did nothing of intention to grieue the heart of DEMETRIVS B. of Alexandria but onely beeing carefull of the aduancement of the kingdome of God they endeuoured to strengthen the hands of ORIGEN against the Heretiques of Achaia by conferring vnto him the calling of a Presbyter No man can justly offend against me if I cast in this sentence as a common admonition to all preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs not be ouer serious in ridiculous matters The name of ORIGEN was so famous that not onely the Bishops of Achaia sollicited him to come to their bounds for stopping the mouthes of Heretiques but also he was sent for at two diuerse times to bee present at the Councils conucened in Arabia against Heretiques Some Heretiques affirmed that the soules of men perish with their bodies and are raised vp againe in the day of the resurrection with the bodies whom ORIGEN mightily refuted Comment Func in Chron. lib. 6. Likewise he was present at the Councill in Arabia gathered against BERYLLVS B. of Bostra who denied that Christ was existent before his manifestation in the flesh and by the trauelles of ORIGEN BERYLLVS was reclaimed and reduced to the true faith therefore I reckone him not into the roll of Heretiques Euseb lib. 6. cap. 33. FIRMILIANVS B. of Caesarea in Cappadocia inuited ORIGEN to come to Cappadocia where he deteined him a long time Likewise MAMMEA the mother of ALEXANDER the Emperour sent for him to come to Antiochia and had him in reuerent regarde Likewise hee wrote to the Emperour PHILIP and to his mother who was the first Emperour that professed the Name of Christ Ierom. catal script eccl He studied to be acquainted with the Hebrew language farre contrarie to the custome of his own nation he conferred the Hebrewe text with the Greeke translations not onely the Septuagints but also the translations of AQVILA THEOLOSION and SYMMACHVS and hee found out the fift sixt and seuenth editions Euseb. lib. 6. cap. 17. Ierom catal scrip eccles Notwithstanding of all these excellent gifts and renoumed fame of ORIGEN he wanted not his owne grosse errours foolish facts In expouÌ„ding of scripturs he became a curious searcher out of allegories Yet this father of allegories ORIGEN took the words of Christ spoken of Eunuches There be some chaste which haue made thâ—…mselues chaste for the kingdome of
heauen Mat. 19. ver 12. these words I say spoken in an allegoricall sense he tooke in a simple and vnfigurat meaning and gelded himselfe to the ende he might liue without all suspition of vncleannesse Euseb. lib. 6. cap. 8. No learned man hath commended this fact of ORIGEN so far as my reading can extend for if a man might lawfully dismember his own body to the end that he might liue chastly why might not a man in like maner cut off his owne hand to the ende hee should not in hastie motion of anger kil his neighbour But the obedience of the commandements of God is seated in the heart and more commended for voluntarie subjection then for necessity of abstinence of committing euil because there is not an instrument in the body able to commit transgression Finally by seeking of diuinitie without the bounds of the holy scriptures of God in stead of true diuinitie he was intangled with foolish errours anent the creation of many worlds one succeeding to another anent the paines of deuils and wicked men after long torments to be finished and anent the possibilitie of mans nature to keepe the whole law of God For which opinions long after his death he was excommunicat in the 5 generall Council holden Ann 551. Concerning his weaknesse in offering to idols rather then to suffer his chaste body to be abused I haue spoken in the history of the 7. persecution He liued vntil the dayes of GALLVS VOLVSIANVS died in the 69. yeere of his age in the towne of Tyrus where he was also buried CYPRIAN was an African borne in Carthage in his youth altogether giuen to the study practise of Magical artes His cōuersion was by the means ofCECILIVS a preacher whose name after hee bare and through occasion of hearing the historie of the Prophet IONAH Ierom catal script eccles Ierom. comment in Ionam After his conuersion he distributed all his substance to the poore Ierom. ibid. and became first a preaching elder and afterward Bishop of Carthage He was banished in the persecution of DECIVS and martyred vnder VALERIAN Nazianz in laudem Cypriani The worthy D. I. FOXE thinketh that NAZIANZEN commendeth another Bishop of that same name borne in Antiochia and Bishop in Antiochia who suffered martyrdome in the dayes of DIOCLETIAN This CYPRIAN B. of Carthage was a man full of loue a great comforter of CORNELIVS B. of Rome He suffered martyrdome as IEROM writeth that same day albeit not in that same yeere that CORNELIVS concluded his life by glorious martyrdome Ierom Catal. script eccles He had great strife against two contrarie sectes viz. against NOVATVS who was excessiue rigorous against those who had fallen in time of persecution and against NOVATIANVS FELICISSIMVS who by the contrarie would haue had both Heretiques and Apostats receiued without all forme of ecclesiasticall discipline Hist. Magd Cent 3. cap. 10. He esteemed much of those who suffered rebuke for the Name of Christ he said of the mettall mines and those that were condemned for Christs sake to worke in them that whereas they were wont to deliuer golde and siluer and precious things vnto the world no we by the contrarie the mines receiued golde and siluer and the most precious things in the world counting the Confessours and martyrs of Christ the rich treasures of the earth of whom the world was not worthy His opinion anent rebaptizing such as were baptized by Heretiques albeit it was erroneous yet his modestie in not damning thē rashly who were of a contrary opinion is great ly praised by S. AVSTEN who saith that the modestie of CYPRIAN in his error was mo◅e to be regarded then a sound right opiniō anent baptisme without humility modesty August de Baptis contra Donat. lib. 5. cap. 17. He was a faithfull builder of the house of God not by word onely but also by write and his bookes remaine vntill this day as a precious treasure in the Church of Christ. The booke de Revelatione capitis Ioannis Baptista is supposititious because in it mention is made of the reuerence that PIPINVS king of France did to the heade of IOHN Baptist when it was transported from Constantinople to France and it is knowne that PIPINVS was not borne three hundreth yeeres after the martyrdome of CYPRIAN how then could CYPRIAN write of a fact done so long time after his death The Church of Christ was multiplied vnder the persecutions of SEVERVS MAXIMINVS DECIVS VALERIAN AVRELIAN DIOCLETIAN All these sixe persecutions are comprehended in the third Centurie In Ierusalem was NARCISSVS against whome wicked men banded themselues together with forged accusations and false testimonies sealed vp with othes and imprecations to grieue the heart of NARCISSVS in so much that he left his calling and fledde to the wildernesse where he Iurked a long time But the false witnesses who bare testimony against him escaped not the punishment of God One of them and his whole familie and substance was burned with sudden fire another of them was stricken with an heauie disease such as hee himselfe in his imprecation had wished vnto himselfe the third was terrified with the sight of the judgements of God that lighted vpon the other two and hee repented and powred out the griefe of his dolorous heart in such aboundance of teares that hee became blinde All these false witnesses were punished Euseb. lib 6. cap 9. and hee who was penitent albeit the Lorde pardoned his sinne yet hee chastised him with temporal punishments The Bishops of the next adjacent Churches because they knewe not what was become of NARCISSVS they admitted another called DIOS who continued but a shorte time To him succeeded GERMANION and after GERMANION GORDIVS in whose time NARCISSVS manifested himselfe againe to the Church of Ierusalem who requested him to vndertake his office againe for they reuerenced him as a man raised from death to life againe and the punishment of God inflicted vpon his accusers increassed their reuerence toward him He was old and not able to discharge the weightie office of a Bishop theresore ALEXANDER a worthie man was joyned as fellow-labourer with him EVSEBIVS writeth that hee was admonished by a celestiall vision of the will of God that hee should be Bishop of Jerusalem with NARCISSVS for hee had beene Bishoppe of another parochin before in Cappadocia by the like celestiall vision NARCISSVS and others of the clergie were admonished that the day next following a Bishoppe should enter into Jerusalem whome God had appointed to be an helper to NARCISSVS Ierom Catal. scrip eccl He defended ORIGEN against the furie and madnesse of DEMETRIVS B. of Alexandria who set both himselfe and others to great businesse for a matter of no importance as said is Ierom ibid. In the persecution of DECIVS he was caried to Casarea closed into a darke prison and died a martyre as hath beene declared ALEXANDER is supponed till haue beene the 35. Bishop of Jerusalem
vncleane because they were procreated by mariage Origeniani Turpes These were vile and filthie beastes not abhorring from whoredome but from procreation of children to the end they might seeme to be chaste They were like to ONAN the sonne of IVDAH whome the Lord destroyed Gen. 38. ver 9. 10. All these heresies mentioned by Epiphan contra haereses lib. 2. I passe by almost with silence because they were like vnto abortiue birthes and continued not long to perturbe the peace of the Church Now concerning other Heretiques by whose venemous doctrine the Church of Christ had greater strife and perturbation ARTEMON and BERYLLVS B. of Bostra in Arabia denied the diuinitie of Christ and affirmed that he was not existent before hee tooke flesh of the Virgine With BERYLLVS ORIGEN conferred reduced him backe againe to the true faith and therefore I set not his name in the Catalogue of Heretiques because he added not vnto the fault of his bad opinion an obstinate defending of the same Euseb eccl hist lib. 6 cap. 33. The heresie of Helcesaitae otherwise called Sampsei because of the shorte continuance of it is scarce worthy to bee reckoned as I haue declared in the treatise of heresie They mixed the religion of the Iewes Gentiles and Christians together but were more addicted to the superstition of the Iewes then to any one of the other two Epiphan contra haereses lib. 2. They rejected the writings of the Apostle PAVL and affirmed that a man who denied the Lorde with his mouth in the time of persecution if so be he adhered to the faith in his hart he had committed no sinne They caried about with them a singulare book which they said was sent downe from heauen and they promised remission of sinnes to euery man who would hearken to the wordes of that booke Comment Func in Chronol NOVATVS a Presbyter at Rome was a man of a contentious spirit and men that are humorous high minded and contentious they are wise to doe euill but they can do no good Such a man was NOVATVS who disquieted with schisme and heresie two of the most notable Churches in the world at that time viz Carthage and Rome by giuing out a rigorous sentence against those who in time of persecution had fallen albeit they had repented after their fall and all outward tokens of vnfained repentance had beene seene in them yet his opinion was that they should not be admitted againe to the fellowship of the Church This opinion was not onely repugnant to the wordes of ISA 1. Ezech. 18. Mat. 11. to innumerable moe places of sacred scripture but also it was a foolish opinion aduancing the kingdome of the deuill and not the kingdome of God For the two great wheeles of the cart of the deuill whereby hee carieth men headlong to hell are presumption and desperation mercilesse NOVATVS taching a doctrine that strengthened not the knees of the weake he did what in him lay to moue sinners to despare Therefore CYPRIAN B. of Carthage who excommunicated him and CORNELIVS B. of Rome who did the like with aduise of a graue and worthy Councill gathered at Rome Euseb. lib. 6. cap. 43. are to be counted wise men because they endeuoured timonsly to suppresse those errors that weakened the harts of the children of God I reade of no heresie preceeding the heresie of ARRIVS and EVTYCHES that continued longer time in the Church of God then the heresie of NOVATVS partly because it crept in vnder pretence of zeale to the glory of God and vnder pretence of a detestation of sin partly also because the Novatian Heretiques in the question concerning the diuinitie of Christ were comformable to the opinion of the true Church Sozom. lib. 7. cap. 12. Thirdly because in time of the Arrian persecution the Novatians were banished and troubled with no Iesse hatefull malice and despite then the members of the true Church were yea and the true Catholickes and Novatianes beeing companions of one and the selfe-same suffering were content also to giue their liues one for another Socrat. lib. 2. cap. 38. And the foresaide authour saith Parúmque abfuit quin coadunarentur Socrat ibid. that is They were neere by vnited and agreed together to wit the true Catholickes and Novatians But what was the impediment that hindered their vnion Reade the historie and it shall not bee found in the true Catholickes but in the obstinacie and wilfulnesse of the Novatians And so it falleth out at all times that men who are authours of heresies and schismes are also the principall hinderers of the redintegration of the vnitie of the Church The razing and demolishing of the Temple of the Novatians in Cyzicum a famous towne of Bithynia together with the calamitie of the people of Mantinium a towne of Paphlagonia Socrat. lib. 2. cap. 38 clearely proueth that the Novatian heresie continued vntill the dayes of CONSTANTIVS the sonne of CONSTANTINE an Arrian Emperour and persecuter of the true faith The fauour that they obtained in the dayes of IVLIAN I passe ouer with silence But in the dayes of the reigne of THEODOSIVS the Novatians by the Emperours edict were permitted to haue publicke conuentions in Constantinople to enjoy such priuiledges as other Christians had to possesse the oratories and temples whereinto they were accustomed to serue God All this toleration and libertie was granted to them by the good Emperour THEODOSIVS because in the heade of doctrine anent the diuinitie of Christ they damned the Acrians agreed with the Homousians Socrat. lib. 5. cap. 10. The Magdeburg historie saith that this heresie continued in Constantinople vntill the time that it was conquessed by the Turkes Cent. 3. cap. 5. I haue written of this heresie at greater length to admonish all true Christians that it is not enough to adhere to some pointes of the true faith and to suffer persecution for righteousnesse at some times and to loue brotherly fellowshippe at some times so that we are content 〈◊〉 〈◊〉 〈◊〉 life for our brethren all these things did the Novatians and were fauoured by the Emperour THEODOSIVS as said is yet were they both sehismatickes and Heretiques because they would be wiser then God and debarred them from the bosome of Christs compassions whom Christ inviteth to come vnto him saying Come vnto me all ye that are wearie and laden and I will ease you Mat. 11. ver 28 Let the example of the Novatians admonish men who studie to singularitie and to bring in newe customes or opinions into the Church of God to take heede that their opinions be not repugnant vnto the written word lest after they haue continued a long time in ende they be rejected as opinions foolish vaine hereticall and not agreeing with the scriptures of God His followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or puritans Euseb. lib. 6. cap. 43. Hist. Magd. cent 3. cap. 5. Let this name rest in the bosome of Heretiques And men
contrarie we affirme that ifâ—…in these wordes Christ had giuen any supremacie to PETER aboue the rest then afterward when they stroue who should be greatest Christ had not damned this fault in all his disciples but he had only damned the eleuen disciples for that they were not voluntarly subject to PETER whom he had alreadie made head of all the rest But in so farre as striuing for superioritie is damned in them all Mat. 18. it is certaine that Christ appointed none of the Apostles to be supreme head of all the rest And CYPRI AN plainly affirmeth in his booke de simplicitate Praelatorum Hoc erant utique 〈◊〉 cateri Apostoli quodfuit Petrus pari consortio praediti honoris potestatis that is Al the rest of the Apostles were that same thing that PETER was furnished with like fellowshippe and honour The second part of the argument that the Bishop of Rome is the successour of PETER hath beene alreadie intreated in the head of succession Another argument proouing the supremacie of the Romaine Bishops is taken out of the decretall epistles attributed to the Bishoppes of Rome who liued in the second Centurie making mention of the superioritie of the Bishop of Rome aboue all other Bishoppes To this I answere that these epistles attributed vnto them are supposititious and false as hist. Magdeburg clearly prooueth by many reasons whereof I shall rehearse a fewe First the stile and ditement of all these epistles declareth that one and the self-same man hath endited them all Secondly the ineptitude and barbaritie of language no wise agreeing with the tightnesse of the Latin tongue vsed in this age Thirdly these decretall epistles agree not with the estate of the Church at that time persecuted by Tyrants troubled by Heretiques slandered by the world If these forenamed Bishops had writteÌ„ epistles indeed they had coÌ„tained exhortatioÌ„s to patieÌ„t suffring apologies against slaÌ„drous mouths refutatioÌ„ of Hereticks but seing they souÌ„d for the most part to the establishing of their own supremacy the very circumstaÌ„ce of time declareth that they are supposititious forged Fourthly the reasons whereby these epistles doe prooue the supremacie of the Romaine chaire are foolish ridiculous vnworthie to be attributed to so worthie men As namely that PETER was called CEPHAS that is an heade for his supremacie Likewise PETER and PAVL died at Rome therefore the Romaine B. is head of all other Bishops Also PAVL saide that hee had continuall remembrance of the Romans in his prayers Rom. 1. therfore the Romaine Church must be head of all other Churches Fiftly these decretal epistles were vnknown to IVSTINVS martyr IRENEVS CLEMENS ALEXANDRINVS who liued about this time as likewise to IEROME an accurat searcher of al an tiquities for none of theÌ„ mak meÌ„tioÌ„ of these decretal epistles Sixtly when the question of appellation to the Romaine Bishop and the question of supremacie was reasoned in the sixt Councill of Carthage if such decretall epistles had bene then exstant the ambassadours of the Bishop of Rome had alledged them for corroboration of their cause but they were not as yet fashioned and shaped Finally in these decretall epistles CLEMENS B. of Rome is broght in writing to IAMES surnamed IVSTVS after the death of PETER it is known by the history that IAMES surnamed IVSTVS was slain at the least 8. yeres before the martyrdome of PETER For Iames was slaine before NERO entended his persecution but PETER was martyred in the very furic of NEROES persecutioÌ„ Ioseph antiq I. 20. c. 8 Euseb. I. 2. c 23 25. The 3. principall argument they vse is taken from the vtilitie of the Church of God whereinto vnitie is very requisit Ioh. 17. for keeping of vnitie one ministeriall head vnder Christ is necessarie like as in the Church of the Iewes one high Priest to whom all the people were subject in matters of religion was a band of vnitie amongst the Iewes euen so say they one ministeriall head viz. the B. of Rome is necessary for keeping vnitie peace concord amongst Christians-To this I answere that all things happened to them in figures 1. Cor. 10. and like as the nation of the Iewes had one high Priest as a band of vnitie so likewise they had one altar one citie of their conuentions Isa. 33 these also were bands of vnitie to keepe the nation of the Iewes into an holy fellowship yet no man wil say that it is necessary to vs in our dayes to resort thrise in the yere to any one citie for keeping the vnitie of Christ No more is it necessary in our dayes for keeping of vnitie to haue one high Priest vpon whome we shall all depend but rather this beeing a figure as said is teacheth vs to depend vpon Iesus Christ the great bâ—…shop of our soules because we are all members of his body we are quickned with his spirit wee haue one hope of calling we haue one faith one Baptisme Eph. 4. These are the bands of our coÌ„junctioÌ„ both with Christ our head with his meÌ„bers but the Apostle PAVL in reckoning out the bands of our conjunction with Christ and amongst our selues speaketh nothing of one ministeriall head vnderChrist neither is it possible that there can be onâ—… ministerial head in al the world as there was one high Priest in one nation of the Iewes The second head of this treatise is to consider the steps degrees wherby the B. of Rome was mouÌ„ted vp in the chair of Christ. 1. The honorable stiles attributed by other churches vnto the chair of Rome began to puft vp some of them into great coÌ„ceit of theÌ„selues The chaire of Rome was called the Apostolick chaire the B. of Rome was called the vniuersal Bishop such honourable stiles by hyperbolicall speaches giuen vnto them should not haue puft them vp in pride to conceit supremacie ouer all other Bishops because the like stiles of dignitie are attributed to other Bishops and other chaires who neuer vsurped superioâ—…itie ouer all Churches Nazianz. in laudem Cypriani saith that he was counted in his time not only a gouern our of the Church of Carthage and of all Africke of all the regions of the West but also of al the East South North. The like is written of ATHANASIVS Nazian in laudeÌ„ Athanasâ—… The like also the EmperorCONSTAN TINE spak of EVSEBIVS PAMPHILIB of Caesarea Palestinae wheÌ„ he refused the bishoprick of Antiochia In this saith CONSTAN TINE to EVSEBIVS thou art blessed that by the testimony of the world thou art thoght worthy to be B. of the whol church Euseb. invita CoÌ„stantn l. 3. c. 59 yet for al this neitherCYPRIAN nor ATHANASIVS nor EVSEBIVS were puft vp in pride to think more of themselues then became the humble dispensators of the mysteries of God Here is to be noted that similitude of BASILIVS that a good Christian should be like vnto a
ordained a Deacon by Meletius B. of Antiochia and a presbyter by Eusebius B. of Caesarea in Cappadocia The good cariage of Basilius toward Eusebius is worthie of remembrance albeit Eusebius conceiued indignation against him without a cause yet hee would not expostulate with his Bishop but he departed to a solitarie place in Pontus where he remained vntill the dayes of the Emperour Valens Then did the Arrian Heresie so mightily preuaile that necessitie compelled the Churches of Cappadocia to intreat Basilius to returne againe lest in his absence Arrianisme should get a full vpperhand Basilius returned not without the fore-knowledge good aduise of Nazianzenus his deare friend who counselled him to preueene Ensebius to ouercome him in courtesie humanity So was he reconciled to Euseb. after his death was ordained B. of Caesarea in Cappadocia whom GOD so blessed that the Arrians Eunomians who seemed to be excellently learned when they encountered with Nazianz. Basilius they were like vnto men altogether destitute of learning In the persecution of Valens hee was led to Antiochia and presented before the deputy of Valens who threatned him with banishmeÌ„t death but hee answered with inuincible courage so that the deputy was astonished at his answeres He was not afraid of banishment because the earth is the LORDS neither was hee afraid of death but wished to haue that honour that the bandes of his earthly tabernacle might bee loosed for the testimonie of CHRIST The Emp. sonne Galaces at this time was sick vnto the death the Empresse sent him word that she had suffered manie things in her dreame for the B. Basilius so he was dismissed and suffered to returne to Caesarea The prouident care of GOD ouer-ruling all humane cogitations kept before-hande some sponkes that were not quenched in the feruent heat of this Persecution The multiplied number of his letters sent to the Bisshops of the West whereof he receiued no comfortable answere gaue vnto Basilius just occasion to suspect affectation of supremacy in the West as his owne words do testify which I cite out of the Latine version as most intelligible Nihil nos fratres separat nisi animi proposito separationi causas robúrque demus unus est Dominus una Fides Spes eadem Sive caput universalis Ecclesiae vos ipsos esse reputatis non potest pedibus dicere caput non est mihi opus vobis c. That is There is nothing brethren that separates vs except the purpose of our owne mindes furnish both cause and strength to separation There is one GOD one Faith one Hope Or if yee suppose your selues to bee head of the uniuersall CHURCH yet the head cannot say vnto the feete I haue no neede of you Nyssa is a Citie of Mysia of olde called Pythopolis The brother germane to Basilius Magnus named Gregorius was Bishop of this towne In the second generall Council to him was committed the oâ—…er-sight of the Countrey of Cappadocia Albeit the volume of his bookes be not extant yet hee is renowned in the mouthes of the Lâ—…arned and the fragments of his writings declare that hee hath beene a man of Note and Marke Anent sinne he said that albeit the Serpentes that stinged vs were not slaughtered yet we haue sufficient consolation in this that we are cured from their venemous bits and stinges Anent pilgrimage to Hierusalem Mount Olivet and Bethlehem he said that a pilgrimage from carnall lusts to the righteousnesse of GOD is acceptable to the LORD but not a journeying from Cappadocia to Palestina and that GOD will giue a reward in the worlde to come onely to thinges done in this worlde by warrand of his owne Commandement Epiphanius was borne in a little Village of Palestina called Barsanduce in the fielde of Eleutheropolis Hee was brought vp amongst the Monkes of Palestina and Aegypt In ende hee was ordained bishop of Salamina the Metrapolâ—…tane towne of the Isle of Cyprus Hee refuted the Heresies preceeding his time in his booke called Panarium and set downe a summe of the true faith in his booke called Anchoratus He had a great regarde to the poore in so much that hee was called oeconomus pauperum And like as Cyprus was naturally situated in a place neere approaching to Asia the lesse and to Syria and to Aegypt and Pentapolis and not farre distant from Europe so it fell out that Christians who were disposed to support their indigent brethren they sent their collections to Epiphanius and hee distributed them to the poore With all these commendable vertues there was mixed a reproueable simplicitie in him hee was circumueened by Theophilus Bishop of Alexendria and tooke a dealing against Ihon Chrysostome Bishop of Constantinople because he would not be suddaine in damning the bookes of Origen Also he taught in Constantinople with indeuour to alienate the heartes of the people from their owne Pastour and celebrated the communion ordained a deacon in ConstaÌ„tinople without the foreknowledge consent of Chrysostome contrary to Church order Chrysost. on the other part sent him aduertisement that incase he receiued any disgrace or harme in the fuery of populare commotions he should blame himselfe who by his owne inordinate doinges was procuring the same After this Epiphanius ceased from such doings and entered into a ship of purpose to returne backe againe to Cyprus but he died by the way It is reported of him that when hee entered into the ship hee said he left three great thinges behinde him to wit a great towne a great palace and great hypocrisie It were a matter of infinite labour and not agreeing with the nature of a COMPEND to write of all the worthie men of GOD in the Easterne partes who did fight a good Fight runne a good race and kept the faith Asclepas in Gaza Lucius in Adrianopolis Basiâ—…us presbyter in Ancyra a mightie aduersarie to the Arrians vnder the reigne of Constantius and to the Pagans vnder the reigne of Iulian in whose time he was martyred Philogonius bishop of Antiochia Hellanicus bishop of Tripolis and Spyridion who of a keeper of cattell became bishop of Trimythus Hermogenes bishop of Caesarea in Cappadocia who was present at the Councill of Nice Iames bishop of Nisibis in Misopotamia in the dayes of Constantius by whose prayers the armie of Sapores king of Persia was miraculously disapointed Paulus bishop of Neocaesarea this towne is situated vpon the bankes of Euphrates and Paphnutius bishop in Thâ—…baida two notable Confessors who were both present at the Councill of Nice Eusebius Samosatenus to whom many of Basilius Epistles are directed and who refused to redeliuer vnto the Emperour Constantius the subscriptions of the Arrian Bishops who consented to the admission of Meletius to bee bishop of Antiochia which subscriptions were put in his custodie And albeit the messenger sent from the Emperour thrâ—…tned to cut off his right hand incase hee
word of GOD and therefore their ordinances were worthie to bee obeyed because the warrand of the Holy Spirit and the warrand of the Holy Scripture and Apostolicke authoâ—…itie all concurring together gaue a full grace to the Councill of Hierusâ—…lem For this cause in the famous Councill of Nice all their constitutions haue not a like reuerence the sentence pronounced against Arrius was well confirmed by testimonies of holâ—…e Scripture but in appointing Patriarches in attributing vnto them jurisdiction and power to conuocate Councils within thâ—…ir owne bounds for timous suppressing of Heresies they bring no testimonie of Scripture but in stead of Scripture they set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let ancient customes haue place The Councill of Nice in this point did as Iosua did who 〈◊〉 a couenant with the Gibeoniâ—…es but consulted not wâ—…th thâ—…m 〈◊〉 of the LORD Euen so the Counâ—…ill of Nice in 〈◊〉 â—…o gâ—…eat preâ—…eminence to a few men they consulted not with Holy Scripture which warnâ—…th Pastors to feede the flocke of GOD which â—…ependeth vpon them And the issue declared that Gâ—…D gaue not such a blessing to the constituting of Patriarchâ—…s as hee gaue to the condemnatour sentence pronounced against Aâ—…rius For whereas they imagined that these Patriarches 〈◊〉 great authoritie shoulde timously gather Synodes and suppresse Hâ—…reticall doctrine it fell ouâ—… by the contrary that the Patriarches were the chiefe Hereâ—…iques themselues and chiefe defenders of Heresie such as Macedonius and Nestorius Patriarches of Constantinoâ—…le both damned for Heresie the one in the Counciâ—…l of Constantinople the other in the Council of Ephesus In like maner Honorius Patriarch of Rome Cyrus Patriarch of Alexandria Macarius Patriarch of Antiochia with Sergius Pyrhuâ—… and Paulus Paâ—…riarches of Constantinople were al condemned of Heresie in the sixt Generall Councill holden at Constantinoâ—…le ANNO 681. Oâ—… this that I haue already spoken it is euident that the best way whereby Generall or Nationall Councils may maintaine tâ—…eir authoritie and bee reuerently regarded is this if in all tâ—…eir determinations they set before them the bookes of Holie Scripture and conforme all their definitiue sentences to the wisedome which they haue learned out of the volume of those holy bookes following the example of the Church of Antiochia who remitted the decision of harde questions wherewith they were troubled to the mouthes of the Apostles of IESUS CHRIST And seeing wee haue not the Prophets and Apostles personallie present in our time the next is to haue recourse vnto the writinges of the Prophets and Apostles whereby the LORD speaketh nowe to vs as hee spake of olde time by the personall presence of the Prophets and Apostles to our Fathers And it is certaine that these of Antiochia went vp vnto Hierusalem not for any prerogatiue the towne had but because the Apostles were in Hierusalem And wheresoeuer wee see the Apostolicke doctrine vnuiolably obserued in that place let vs seeke resolution of all our doubtes and if the Apostolicke doctrine be departed from Hierusalem it selfe it is but a denne of theeues as CHRIST saieth Matth. 21. 13. and if it bee departed from Rome then is Rome it selfe spirituall Babylon it is an habitation of Deuils and the Hold of all foule spirits and a cage of euery vncleane hatefull bird and the constitutions that come from Rome are not to bee regarded Notwithstanding of this the Councils that hath casten the Apostolicke doctrine behinde their backe they haue guarded themselues with another kind of armour and they indeuour to haue credite and reuerence by the multitude of Princes people and learned Doctors assenting to the determinations of their Councils by the multitude of Anathemaes more in number then those that were pronounced out of mount Eball whereby they deliuer to the Deuill and that in most prodigall forme all those that will not assent vnto their Decretes By these meanes I say such like they purchase authoritie reuerence and credite to their late Councils Neuerthelesse there is one curse in Holy Scripture more to bee feared then all the curses of the Councill of Trent namely that which Paul pronounceth in these wordes But though that wee or an Angell from Heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And like as Aarons rod deuoured the Serpents of the Sorcerers of Aegypt albeit in number they were many euen so this one curse swalloweth vp all their curses pronounced against innocent people because they will not depart in a jot from the rule of wholsome Apostolicke doctrine In like maner it is said by Moses Cursed bee hee that confirmeth not all the words of this Lawe to doe them Consequently blessed are they who firmely adhereth vnto the Law of GOD. And by no authoritie of Princes Nations Councils or Doctors will bee withdrawne from the Law of GOD. And this BULLINGER hath wisely obserued in these wordes Tametsi caeat totus hic mundus minime tamen potest creatura quâ—…quam contra verbum creator is statuere neque decreta DEI aeterni abrogare Neque valet hic eruditio aut multitudo aut sanctitas aut ulla denique authoritas nam loquente DOMINO DEO universorum merito conticescit omniâ—… caro SAMUEL certe dicebat loquere DOMINE quoniam audit servus tuâ—…s that is albeit all the uniuersitie of this worlde shoulde bee assembled together yet the creature can ordaine nothing against the worde of the Creator neither can they abrogate the Decretes of the Eternall GOD neither can learning multitude holynesse or anie kinde of authoritie auaile in this matter for when the GOD of all creatures speaketh then justly all flesh shoulde keepe silence SAMUEL indeede saide Speake LORD for thy seruant heareth Likewise hee bringeth in a worthie sentence of PANORMITANE a famous Iurist saying that greater credite shoulde bee giuen to a Laike-man speaking the trueth according to Holie Scripture then to a whole Generall Councill speaking a lye contrarie to Scripture Moreouer albeit there were worthie Assemblies holden in SILO MISPAH and CARMEL in the dayes of the Prophets yet the Prophets are verie sparing to use argumentes tâ—…ken from the authoritie of these Assemblies but the Prophets leade the people continuallie to the Lawe of GOD as to the right grounde and Fountaine of all lawfull Councils so that their ordinarie speach is this This saieth the LORD and not this saieth the Assemblie gathered at MISPAH SILO or CARMEL they were so farre from equalling Councils to the Lawe of GOD that whensoeuer they did desire reformation of the people then they laide before them the Law of GOD but not the authority of Councils whose authority is nothing els but borrowed from the Law of GOD and therefore whosoeuer aduancâ—…th Câ—…uncils so high that they would equall Councils to Holy Scripture in my opinion they are not well acquainted with the Scriptures of GOD. In the new Testament mention is
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.
full of pride and he followed the footsteps of Joannes Cappadox and would bee called vniuersall bishoppe against whome Gregorius 1. contended mightily euen as Lactantius of olde contended against the Pagans impugning the error more mightily than solidly confirming the trueth It is supponed that he ministred 13. yeeres vnder the Emperour Mauritius To whom succeeded Cyriacus Patriarches of Alexandria AFTER Iohn called Tabennesiota succeeded another Iohn who kept the true faith and was banished by Anastatius because he would not damne the Councill of Chalcedone To John succeeded Theodosius an obstinate defender of the errour of Eutyches He was familiarly acquainted with Severus of Antiochia and Anthimus of Constantinople whereby the miserie of these dayes may bee easily espied whereinto three notable heretiques gouerned principall townes such as Constantinople Alexandria and Antiochia He was so obstinate in his errour that he was rather content to be banished vnder the reigne of Iustinian than to renounce his errour After him succeeded Zoilus and after him Appollinarius who was present at the fift generall Councill To whome succeeded Eulogius and after him Petrus who ministred vnder the reigne of Mauritius Patriarches of Antiochia AFTER Palladius succeeded Flavianus who suffered great troubles for the true faith namely by the cruell persecution of the Emperour Anastatius and the calumnies of Xenaeas B. of Hierapoâ—…is a stranger indeed from the couenant of GOD as his name importeth for hee blamed Flavianus most vniustly of the heresie of Nestorius but when Flavianus both by worde and write had cleared himselfe of that calumnie the malice of Xenaeas ceased not for he brought with him to Antiochia a great number of Monkes to compell Flavianus to abiure the Councill of Chalcedone The towne supported their bishop against a raskall number of seditious and hereticall Monkes Notwithstanding the Emperour Anastatius infected with the heresie of Euâ—…yches counted Flavianus who was most vniustly persecuted to be the author of this tumult and banished him and placed Severus in his roome The Emperour Iustinus the elder displaced Severus and punished him and appointed Paulus to be bishop of Antiochia To Paulus succeeded Euphrasius who died in that feareful calamitie of the towne of Antiochia when it was shaken and ouerthrowne with earthquake as Evagrius witnesseth Euphraimius was a ciuile gouernour in the East parts who pitied the decayed estate of the towne of Antiochia furnished all necessarie things for the repairing of the towne of Antiochia for which cause the people was so affectioned to him that they would haue him to bee their bishop So Euphraimius becomes bishoppe of Antiochia or Theopolis for at this time it had both thâ—…se names Evagrius writeth that hee vndertooke the charge of the Apostolicke chaire in which wordes it is manifest that not onely the chaire of Rome but also the chaire of Antiochia was called the Apostolicke chaire The towne of Antiochia at this time was taken by Cosroes King of Persia set on fire and many of thâ—… people were cruelly slaine Euphraâ—…us their bishop at this time left the towne a perilous example except the people had beene in safetie and he onely persecuted yet he left behinde him so much as might redeeme all the Church goods AFTER Eâ—…phraimius followed Domnius And after him Anastatius He ministred vnder the Emperour Iustinian at what time the â—…mperour fell into the errour of them who saide that our LORD IESVS in his very conception adioyned vnto his diuine natâ—…e an immortal body which was subiect to no humane infiâ—…mities Anastatius opponed himselfe to the Emperours opinion the bishops followed Anastatius not the Emperour for this cause Iustinian was purposed to haue banished him but he escaped this trouble by the Emperours death Neuerthelesse hâ—…e was banished by Iustinus the younger for some alleadged cause of dilapidation of Church-gooods and Gregorius was placed in his roome Gregorius ministred in Antiochia 23. yeeres vnder Justinus 2. Tiberius and Mauritius hee was in great account with Mauritius to whome he foretolde that he would be promoted to the Imperiall dignitie And Mauritius imployed him in great and weightie businesse such as in pacifying the tumult of his armie which made insurrection against Germanus their captaine Also hee sent him ambassadour to Cosroes King of Persia who was astonied at the grace that was in his speaches Notwithstanding he was accused by Asterius a Deputie of the East of the filthie sinne of incest but he cleared his owne innocencie so euidently that his accuser was with ignominie scourged and banished Hee died of the gowtes infirmitie after his death Anasiatius whome Iustinus banished for dilapidation of Church-goods beeing yet aliue was restored to his owne place againe To whom succeeded Euphemius Patriarches of Jerusalem AFTER MARTYRIVS succeeded HELIAS a feruent defender of the true faith Neither would hee condescend to the banishment of EVPHEMIVS bishop of Constantinople nor to the admission of Severus to be bishop of Antiochia therefore the Emperour Anastatius banished him To him succeeded Iohn of whose politicke dealing in circumueening Anastatius the Emperours captaine I haue sufficiently declared in the preceeding historie To John succeeded Peter after him Macarius after Macarius Eustochius who impugned the bookes of Origen draue out of his bounds the Monks of Nova Laura defenders of the opinions of Origen Theodorus Ascidas B. of Caesarea in Cappadocia tooke this in an euill part The Emperour Iustinian caused a generall Councill to bee gathered at Constantinople whereinto not only the bookes of Origen were damned but also Theodorus himselfe the defender of them This displeased the Emperour Iustinian because hee loued Theodorus dearely therefore hee procured that Eustochius B. of Ierusalem should be remooued and Macarius restored againe After whome succeeded Ioannes Neamus and Isieius In this Centurie whereas I pretermit the names of other Pastors and Doctors in the Church I haue done it vpon this consideration I find in this Centurie that by the irruption of barbarous people such as the Gothes Uandales Hunnes Auares Schythians Lombards youth was hindred from studies many memorable bookes were burnt ancient languages were vtterly spoyled learning was greatly diminished flatterie of preuailing powers increased ambition in the West heresie in the East turned the estate of the Church vpside downe so that scarcely could men of good giftes and keeping integritie of faith be furnished vnto the principall Apostolick chaires Now after a maner the sunne is going downe the shadowes waxe great the darknes approacheth the Antichrist is at the doore worthy to bee welcomed with darknesse and decay of knowledge What shall I now write of other Pastors and Doctors shall I followe the foolish conceates of Historiographers in whose opinion the gift of miracles increased when the gift of knowledge decayed but the contraâ—…e is knowne by Scripture that the holy Apostles whome CHRIST induced
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
Socrates also in his Ecclesiasticall Historie writeth of Eusebius Emisenus an Arrian Heretique vnder the reigne of Constantius who had the gift of working miracles And Platina writeth of miracles wrought at the sepulchre of Rhotaris king of Lombardis an Arrian prince Yea and the Apostle Paul saieth if I had all faith so that I could remooue mountaines and had not loue I were nothing Nowe what wisedome is it to count working of miracles one of the principall notes of the true Church of Christ. which is found also in the kingdome of the Antichrist and amongst Heretiques amongst them who in the sight of God are counted nothing if we taught a doctrine either in substaÌ„ce or forme different from the doctrine of Christ and his Apostles it were good reason that we should confirme it with new miracles But if wee teach no doctrine except the doctrine of Christ and his Apostles then is that ancient doctrine alreadie sufficientlie confirmed by ancient miracles wrought by Christ his Apostles Nowe let vs set forward to the purpose and let vs speake of the false miracles whereby the kingdome of the Antichrist was aduanced and that through the mightie operation of Sathan for like as Achab is saide to haue consented to the death of Naboth because the letters which procured his death were sealed with his ring Euen so Sathan liked well the aduancement of the Antichrist because he set himself to worke by many lying miracles to aduance the kingdome of the Antichrist Before the 600. yeere of our Lord when the way was preparing for the Uniuersall Bisshop was not the worshipping of the Crosse confirmed in Apamea by the fiâ—…e which shined about Thomas bishop there and burned him not The towne of Edessa was thought to bee saued by the picture of Christ dipped in water which picture was alledged to haue beene sent to King Agbarus The towne of Sergiopolis to haue beene sâ—…ued by the reliques of the martyr Sergius But after the 600. yeere of our Lord false miracles were so multiplied that it would be tedious to reade the shortest abridgement of them that could bee compiled The miracles wrought by the reliques of Sainct Oswald King of ENGLAND written by Beda The miracles wrought by the reliques of Iohn Baptist written by Sigebertus and of S. Sebastian written by Paulus Diaconus The miracles of the popes Deus dedit and pope Agatho written by Platina The miracles of S. Dionyse S. Maurice and S. Martine who miraculously deliuered the soule of Dagoberius King of France out of the handes of euill spirites written also by Platina The miracle of Immas a captiue and a prisoner in ENGLAND whome no bandes could binde because his brother beeing a Priest and supposing that Immas had beene slaine in the battell and that his soule had beene in purgatorie hee made prayers to GOD and saide Masse oft times for reliefe of his brothers soule the benefite whereof as Beda supposeth redounded to the weale of Immas soule and bodie O foolishe fable and yet thought worthie by master Brestow by a newe coÌ„memoration thereof to be kept in continuall remembrance To bee short the Legendes Portuses Festiuals Promptuaries Sermones and other bookes of the Romane Church which are all stuffed so full that nothing almoste is thought to bee sufficiently proued that is not confirmed by a number of false and friuolous miracles all these I saye clearely prooue in what account false miracles were and are in the kingdome of the Antichrist Euery man who is a judicious Reader may consider that I leaue this point not for lâ—…cke of aboundance of matter but for feare to offende the Reader with superfluitie of miracles vnworthie to bee rehearsed The thirde cause of the preuailing power of the Antichrist is set downâ—… in the 10. verse in these wordes In all deceiueablenesse of vnrighteousnesse amongst them that perishe In which wordes the Apostle pointeth out vnto vs three thinges First that the marke and butte whereat the Antichrist shooteth is vnrighteous Secondly the meanes whereby hee endeuoureth to attaine vnto his intended purpose are deceitfull and thirdly that the deceitfulnesse of the Antichrist shall not hurt the elect of God but onely them that perish The principall butte and ende whereat they aimed continually was superioritie and preheminence aboue their brethren The deceitfull meanes whereby they attained to that preheminence were flatterie lies and fâ—…lse accusations of good men They flattered the Emperours Phocas and Basilius They falsified the actes of the Councell of Nice for excessiue desire to bee counted judges of appellations They accused the bishops of Rauenna moste falsely of the Heâ—…esie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not content with superioritie ouer their brethren they aimed continually at the honour due to Christ that is to bee law-giuers in the Church of God This was a matter of greater difficultie to bee brought to passe for albeit a man may climbe vp vnto the toppe of the highest mountaine in the worlde yet can hee not reach his hand aboue the Sunne and Moone and the glistering lightes of the firmament Euen so when all the Bishops in the worlde are casten vnder the feete of the Bishops of ROME howe dare they presume with sacrilegious boldenesse to make themselues companions to CHRIST and to bee Lawe-giuers in the Church By deceiueable meanes also this vnrighteousnesse behooued to bee brought to passe for a false opinion was setled in the heartes of the people That in matters of Faith the Bishop of ROME coulde not erre So ignorant people bewitched with vaine hopes without all due examination receiued all their ordinances howe repugnant soeuer they were to the ordinances of CHRIST The last cause wherefore the ANTICHRIST shall preuaile so mightilie is the power of the wrath of GOD justlie punishing the contempt of His trueth in the worlde The contempt of mercie deserueth punishment and the contempt of great mercie deserueth great punishment Nowe it is certaine that amongst all the rich treasures of the mercie of GOD CHRIST is the greatest with whome and for whose sake all other thinges are giuen as the Apostle PAVL speaketh in the eight Chapter of his Epistle to the Romanes and the thirtie and two verse And seeing CHRIST is manifested to the worlde by the preaching of the Gospell the contempt thereof is an vtter rejecting of CHRIST And what wonder is it that GOD suffer them to bee deluded with errours who will not belecue the trueth of His worde The strong delusions or efficacie of errour as the GREEKS worde soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to bee referred to the ostentation of signes and wonders than to the power of the doctrine that shall bee vnder the ANTICHRIST for it is saide In the Gospell according to Sainct MATTHEW in the twentle and fourth Chapter and the twentie and fourth verse thereof There shall arise false christes and false prophets and shall shewe great signes and wonders so that if it
when as of olde the people were wont to communicate euerie daye and therefore hee calleth the Lordes Supper a daylie sacrifice The Papistes are so farre from reproouing the people for not communicating that they make prouision onely for one to eate and drinke at the Altar and not for manie and they inuite not the people to communicate with them but rather by the noueltie of their newe inuented religion they distinguishe the Altar from the Communion table and the Sacrifice from the SacrameÌ„t farre contrarie to the custome of the Primitiue Church who by a Metaphore called the Sacrament a Sacrifice and by the like Metaphore called the Communion table an Altar If anie man will rudely presse the wordes of Chrysostome expresse contrarie to his meaning let him vnderstand that the like forme of speaking is vsed in Holy Scripture where it is saide And no â—…an receiued his testimonie to wit the testimonie of Christ. The meaning is not that no bodie receiued the testimonie of Christ but that verie fewe receiued it Euen so the meaning of the words of Chrysostome is that verie fewe of the people did communicate And this hath bene verie judiciously marked by Master IEWELL that worthie Bishop in his disputation against master Harding To bee short in this head of Antiquitie of the Popish Masse Their bragging of Antiquitie is not vnlike to the Gibeonites shoos which were olde and put on of purpose to deceiue yet were not their shoos so olde as the shoos of GODS people which by the miraculous worke of GOD lasted fourtie yeeres in the Wildernesse and were not rent GODS people might haue bragged indeede of ancient and vnrent shoos but the deceitful Gibeonites they bragged and deceiued Gods people with antiquitie falsely pretended Such is the antiquitie of the masse and no better Before I leaue this head I will admonishe the Reader not to bee deceiued with olde Latine transations of Grieke Authors Socrates writeth of the fauourers of Paulinus that after hee died they communicated not with Flauianus bishop of Antiochia but they kept Assemblies apart by themselues Nowe the wordes of the Grieke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated this way Separatim conuentus faciebant than as some olde Latine interpreters translate the wordes Separatim missarum celebrabant solennia howbeit the olde interpreters by missarum solennia vnderstand nothing but Ecclesiasticall conuentions IN the second head we haue the definition of the Masse to be set downe and to bee examined The Masse is called a sacrifice propitiatorie vnbloodie wherein the Priest offereth the bodie of the Sonne of God to the Father vnder the formes of bread and wine and that without suffering for the sinnes of the quicke and the dead From the worde of Sacrifice auncient Fathers did not abhorre but they called the Holy Sacrament a Sacrifice of thankesgiuing and a commemoratiue Sacrifice of the death of Christ the wordes of Augustine are these Hujus sacrifitii caro ante aduentum Christi per victimas similitudinum promittebatur in passione per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoriae celebratur that is to say The flesh of this sacrifice was promised by sacrifices of similitudes In the suffering of Christ it was in verie deede exhibited and after the ascension of Christ it is celebrated by a Sacrament of His memoriall In these wordes Augustine distinguisheth a sacrifice prefiguratiue before Christes comming and a sacrifice commemoratiue after the Lordes ascension from the sacrifice of Christes bodie in veritie and actually exhibited vpon the crosse other sacrifices point out as types and figures the great sacrifice of the bodie of Christ once offered vpon the crosse but they are not that selfe same sacrifice except by a figuratiue manner of speach And like as the towne Nicopolis was not the victorie of Augustus Casar when hee faught against Antonius and Cleopatra but it was onely a memoriall of the victorie Euen so the commemoratiue sacrifice of the new Testament is not the true sacrifice of Christes bodie but only a memoriall of that blessed sacrifice Iustinus Martyr had good occasion offered vnto him to write of the sacrifices of Christes Church because Paganes slaundered Christians and called them Atheistes in regarde they offered not bloodie sacrifices nor incense vnto their God to whome Iustinus returned this answere That Christians offered to GOD such sacrifices as they knew to bee moste acceptable to Him to wit the sacrifices of prayer and thankesgiuing And as concerning the creatures of God appointed for the sustentation of mankinde we keepe them saith hee for our owne vse and for the sustentation of indigent people but we consume them not with fire If there had bene anie corporal sacrifice in the Church of the bodie of the Sonne of God vnder the formes of bread and wine Iustinus had occasion offered vnto him to haue spoken of it but hee knew no such sacrifice in his time Yea and the sacrament of the Lords Supper is called by Iustinus a Sacrifice of thanksgiuing who confidently affirmeth that prayer thanksgiuing are the onely sacrifices perfect and acceptable to GOD euen at that time when the Sacrament is ministred which putteth vs in remembrance of the Lordes suffering Testimonies out of the bookes of ancient Fathers should bee cited without fraude and deceite and should not bee wrested to another sense and meaning than they were spoken into by the Authors And so the worde Sacrifice could offend no man if it were spoken in such sense as ancient Fathers spake it The Romane Church shoulde doe well so to remember the names that ancient Fathers haue giuen to the Sacrament that they shoulde not forget that Holy Scripture calleth it a Communion of the bodie and blood of Christ. Then let it be such a sacrifice wherein many participates of one bread and one cup and thereby sealeth vp that they are all members of one mysticall bodie of Iesus Christ but not such a sacrifice wherein the people standeth gazing and looking and the Priest alone eateth and drinketh and distributeth nothing vnto the people They answere that the Priest who offereth at the Altar he communicateth with others who doe the like seruice in other places This is but falsehoode in reasoning arising vpon the deceitfull handeling of one worde hauing two significations The worde Communion importeth two things First a Communion in religion Secondly a participation of the Holy Supper in one place and an eating of one bread and drinking of one cuppe and in this second sense it is taken by the Apostle in the 10. Chapter of his first Epistle to the Corinthians in which sense their priuate Masse cannot be called a Communion The second word of the definition of the Masse is propitiatorie This word doeth signifie a sacrifice purchasing remission of sinnes as the Apostle witnesseth And this honour doeth onelie appertaine to the sacrifice of Christ who
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