life Is there any euill that wee haue done that is not written with a penne of Yron and with the point of a Diamond in the booke of the conscience Ierem. 17. ver I These two bookes are perfite Ho but the thirde booke of the Lawe and written Worde of God is not perfite In the day of the Lordes blessed appearance wee shall finde it perfite containing all that wee should haue either done or beleeued Secondly they say that the Scriptures are difficill to be vnderstand and therefore should not bee reade by common people And indeede the Apostle PETER granteth that some places of the Epistles of PAVL are hard to bee vnderstood 2. Pet. 3. but hee biddeth no man for this abstaine from the reading of PAVLS Epistles To ouercome difficulties there are better remedies The blessed virgine the mother of our Lord when she vnderstood not Christes wordes she kept and pondered them in her heart Luc. 2. IVSTINVS MARTYR was admonished by an ancient and reuerent Christian to joyne prayer with reading that God would please to open the ports of light and vnderstanding that he might conceiue the true sense meaning of that he read Iustin dialog Tryphen CHRYSOSTOM in his preface vpon the Epist. to the Romanes declareth that if a man would acquaint himself familiarly with the scriptur by continuall exercise of reading he should the more easily vnderstand Scripture as he who is familiarly acquainted with his friend wil know by his nod or becken what is his meaning AVGVSTINE likewise saith that as there is difficill places in Scripture to exercise the vnderstanding of the strong so likewise there is plaine and easie passages of Scripture as pleasant medowes whereinto babes may securely walke August Aboue all the rest our master Christ Iesus hath taught vs by his owne example to confer Scripture with Scripture Math. 4. to the end we be not deceiued by Satans false glosses and commentaries vpon Scripture This is better then vpon occasion of difficultie to reject and cast away from vs a thing so necessarie Thirdly they say that the reading of Scriptures is dangerous to simple people because they may easily fall into an errour for fault of vnderstanding the right meaning of that which is reade I might answere compendiously that by this argument no man should reade sacred scripture neither learned nor vnlearned men For many learned men by reading Scripture and not vnderstanding it aright haue beene patrons of heresie such as ARRIVS MACEDONIVS NESTORIVS EVTHICHES and diuers others Also the very Monkes whose solitarie life and continuall exercise in reading and praying might seeme to exeeme them more then others from errour and heresie yet by mistaking the places of Scripture that spake of the eyes the nostrels the face of God the breath of God the arme of God they supponed God to bee fashioned according to the likenesse of a man And so both learned and vnlearned Priestes and people men liuing in townes and lurking in cottages of the wildernes haue erred through misvnderstanding of Scriptures Yet Scriptures must be reade by all true Christians and our meditation night and day must be vpon the Lawe of God Psal. 1. ver 2. Let vs here consider that some things are not necessarie vnto eternall life and when they are abused it is not amisse that they bee remooued and put out of the way such as the brasen serpent which HEZEKIAS brake in pieces and called it Nebustan 2 Reg. cap. 18. ver 4. But other things are so necessarie vnto eternall life that albeit they were a thousand times abused yet they cannot be forsaken such as is that foode that feedeth our soules vnto eternall life Ioh 6. for the which we are commanded continually to labour And like as when many thousands are poysoned in meate or drinke as it fell out in the armie of CONRADVS 3. yet necessitie compelleth men to cate and drinke cuen so we must reade and meditate vpon the written worde albeit infinit numbers of people haue beene miscatied by not taking vp the right sense and meaning of Scripture Now the cause wherefore so many accusations are forged against Scripture is this because it is the powerfull instrument of God whereby teachers of lying doctrine are conuicted and confounded Places of holy Scripture are like vnto the smooth stones that DAVID tooke out of the brooke and fastened one of them into the head of GOLIAH 1 Sam. 17. ver 49. Euen so Heretiques are so confounded by the testimonies of Scripture that aboue all things they hate Scripture This IRENEVS toucheth shortly spealing of Heretiques in these words Cùm ex Scripturis arguuntur in accusationem convertuntur ipsarum Scripturarum lib. 3. cap. 2. that is When they to wit Heretiques are argued by Scriptures they turne themselues to the accusation of Scrip tures Thieues do hate the light and traitours the face of a ludge and Heretiques hate Scripture the very axe that is laid to the root of their tree that it may be hewed down cast into the fire and vtterly abolished Notwithstanding of all these false accusations let vs fast adhere to the written Word The fathers that liued in the time of these ten persecutions counted the volume of holy Scripture so precious a treasure that they could willingly offer their bodies to bee burned with fire for the faith of Christ but they would not giue one page of the holy Scripture to be burned and if any man did it he was called proditor that is a betrayer and was counted a companion to the traitour IVDAS who betrayed his master which custome was the ground of that great and long-lasting controuersie betwene CECILIANVS B. of Carthage the Donatists For the Donatists alledged that he had admitted to an ecclesiasti cke office a man who in time of persecution had bene proditor had deliuered a volume of holy Scripture to be burned If we will not followe the zeale of ancient Christians I will set downe a more familiar example of an ancient and honourable Lady of blessed memorie My eares heard her call the Scripture the charter of our heauenly inheritance because we haue no right to heauen but only by the promises contained in the Scriptures of God No man wil be content to haue their charter rest out of their hande If any difficil question arise by reading of it they will send for a wise Lawier and seeke resolution at him but they will assuredly keepe and reade their owne charter Euen so saith the foresaid nobleLady Gods people should not haue bene debarred from reading the holy Scriptures of God the very true charter of their heauenly inheritance This written word is the shepherds staffe of Christ wherby we are comforted in our life vpholden euen when wee walke through the shadowe of death Psal. 23. ver 4. Which staffe Christe holdeth in his hande not for his owne sake as other shepherdes doe to rest vpon it and to relieue their
Nestorius Hee was present likewise at the second Councill of Ephesus and consented to the restitution of Eutyches Hee was deposed in the Councill of Chalcedon receiued in fauour againe after humble confession of his fault This is that famous author whome the Romane Church citeth for the fable of the Assumption of the Virgine MARIE When hee returned to Ierusalem a number of turbulent Monks arose vp against him and desired him to accurse the Councill of Chalcedon which when hee refused to doe they chused another bishop called Theodosius but the Emperour Martianus commandement was strait to fetch Theodosius aliue vnto him therefore he fled and Juvenalis returned againe vnto his place The names of Anastatius and Martyrius who followed Iuvenalis for their assenting to Basiliscus and to Petrus Gnapheus are not worthie to be insert in this catalogue Of other Pastors and Doctors THeodoritus was B. of Cyrus a towne in Syria whose builder seemes to haue beene Cyrus King of Persia a man of excellent learning liued vnder the Emperours Theodosius 2. Valentinian 3. and Martianus Hee had the ouersight of eightie parishes lying within his ample diocie He is bold to affirme in a cerraine Epistle written to Leo bishop of Rome that by his trauailes a thousand soules within his bounds were reclaimed from the heresie of Marcion Hee fell into many lamentable troubles The ground of all was the extraordinare loue hee caried toward his owne Patriarch Iohn B. of Antiochia For like as he accompanied him to the Councill of Ephesus so likewise hee concurred with him in the deposition of Cyrillus B. of Alexandria and Memnon B. of Ephesus but the Councill gathered at Ephesus tooke triall in the cause of Cyrillus and Memnon and absolued them and damned Iohn B. of Antiochia his complices Theodoritus was one of the number The second trouble followed vpon the necke of the first for by instigation of his patriarch John he wrote against the 12 heades or 12. theses of Cyrillus written against Nestorius wherein he mistaketh the doctrine of Cyrillus as if he had falne into the errour of Apollinaris but after that Cyrillus wrote a declaration of his owne meaning it was found that both Cyrillus and Theodoritus professed one faith and they were reconciled Neuerthelesse Theodoritus was damned in the second Councill of Ephesus for writting against Cyrillus neither beeing cited accused nor conuict of any fault Theodoritus complained to Leo B. of Rome of the outrage of Dioscorus bishop of Alexandria who had damned him in a Councill before hee was heard Leo absolued him and the Councill of Chalcedon after hee had pronounced Anathema against the errours of Nestorius and Eutyches they in like maner absolued him And finally after his death in the 5 generall Councill his writings against the 12. heades of Cyrillus were damned All these troubles proceeded from one and the selfesame ground to wit vpon the extraordinarie loue hee caried toward his patriarch Iohn This one thing laid aside he was nothing inferiour to the most wise acurate and learned writers of the ancient time In the first of his learned dialogues called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he prooueth that the Word became flesh without changing of the diuine Nature into the humane Nature or the humane Nature into the diuine Euen as in the Sacrament of the Supper of the LORD the bread becomes the body of the LORD not by changing the substance of it but by assuming by grace an other vse than it had the very symbol obtaineth the name of the thing represented by the symbol When Papists doe read the dialogues of Theodoritus let them leaue off to brag of the antiquitie of the doctrine of Transsubstantiation and take them to the Monke Damascene the first author of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he continued at least 30 yeeres in his ministrie and ended his life as is supponed vnder the reigne of Leo the first Augustine in his young yeeres was infected with the errour of the Manicheans His mother Monica watered her face many times with teares in her prayers begging at GOD his conuersione to the trueth GOD heard her prayers hee was sent to Millan to be a teacher of Rhetoricke by the preaching of Ambrose B. of Millan and the deuote behauiour of the people in singing Psalmes to the praise of GOD the like whereof Augustine had neuer seene in any place before for men in earth praising GOD with ardent affection seemed to represent the Angels of heauen who incessantly praise GOD with vnspâ—…akable delite Also with the reading of the life of Antonius the heremite he was wonderfully moued begâ—…n to dislike his former conuersatioÌ„ which he had spent in worldly pleâ—…sures and went vnto a quiet garden accompanied with Alipius with many teares he bewaâ—…led the insolencie of his bypast conuersation wishing the time to be now come whereinto without farder delay his soule should be watred with the dew of the conuerting grace of GOD. And as he was powring out the griefe of his wounded heart to GOD with a flood of teares hee heard a voyce saying vnto him tolle lege and againe tolle lege that is to say take vp and read take vp and read At the first heating he took it to haue bene the voyce of boyes or maides speaking in their play such wordes one to another but when he looked about and could see no body he knew it to be a celestial admonition warning him to take vp the booke of holy Scriptuâ—…e which he had in the garden with him and read Now the first place that feâ—…l in his hands after the opening of the booke was this Not in gluttonie nor drunckennes nor in chambering nor wantonnesse nor in strife or enuying but put on the Lord Jesus Christ and take no thought of the flesh to fulfill the lâ—…stes thereof At the reading whereof he was so fully resolued to forsake the vanities of the world to become a Christian that immediatly thereafter he was baptized by Ambrose B. of Millan with his compenion Alipius and his sonne Adeodatus After this he returned to Africke and was coadiutor to Valerius B of Hippe as Chrysâ—…stome was to Flauianus in Antiochia and â—…fter them also with extraordinarie giftes of knowledge but the writers of this time especially Evagrius who concludeth his historie with the death of Mauritius bringeth in many famous men in this Centurie gifted with power to worke miraculous workes But when I consider the ende of these miraculous workes they are brought in either to confirme the sanctimonie of the monasticke life the adoration of the Grosse or some other grosse superstition Zosymas a Monke is commended by him for his propheticall foreknowledge of the ruine of Antiochia and for the miracle of the Lion who slewe the Asse that caried his victualing to Caesarea and likewise the Lion by his mandate was compelled to beare that same burden which the Asse had borne to the portes
chap. 8. vers 3. For euerie high Priest is appointed to offer giftes and sacrifices wherefore it is necessarie that this man haue somewhat also to offer What is in this place that countenanceth the sacrifice of the Masse Like as euerie priest was furnished with an offering euen so the High priest and Bisshop of our soules CHRISTIESVS hee had an offering to wit his blessed bodie which hee offered for our sinnes But papists referre this place to an offering which euerie priest must offer presently so long as hee enjoyeth the honour of his priesthood and therefore saye they seeing CHRIST offereth no externall sacrifice in Heauen he must doe it in earth by the sacrifice of the Masse But the verie Grammer refuteth them for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a worde of the preterit and not of the present tense and importeth that CHRIST hath alreadie offered a sacrifice for our sinnes which hath no neede to bee iterated because it hath perpetuall vertue to saue them that beleeue Another place of the Epistle to the Hebrewes chap. 13. vers 10. they abuse wherein it is saide Wee haue an altar whereof they haue no power to eat who serue in the tabernacle Here say they mention is made of an altar therfore in the Church there must not only bee a Communion table but also an altar in a proper sense to offer CHRISTES bodie vpon it To this I answere That in the newe Testament like as there is but one high priest and one propitiatorie sacrifice so in like manner there is but one altar euen Iesus Christ who is in Heauen and in whom our spirituall sacrifices are acceptable vnto God as the Apostle Peter saieth Bee you made a spirituall house an holie priesthoode to offer spirituall sacrifices acceptable vnto God by Iesus Christ. 1. Pet. chap. 2. vers 5. Of this Altar to wit Christ the Iewes who were miserablie addicted to the ceremoniall lawe they could not be partakers for by adhering to shaddowes they neglected to embrace the veritie represented by those shaddowes after it was indeede exhibited vnto the worlde In the booke of the Reuelation wee reade of an Altar in Heauen vnder which the soules of them who were slaine for the worde of GOD doe repose Apocal. chap. 6. vers 9. This is not a materiall altar because it is in Heauen but this Altar is Christ vnder whose shaddow the soules of the Godlie finde comfortable refreshment And Ireneus in expresse wordes saieth Est ergo Altare in Coelis illue enim preces nostrae diriguntur that is Therefore our Altar is in Heauen for thithertoe our prayers are directed The Romane Church woulde deceiue vs in this point as Zebul of olde deceiued Gaal the sonne of Ebed when Gaal sawe men comming from the mountaines Zebul answered The shaddowe of the mountaines seeme men vnto thee IVD CHAP. IX VERS XXXVI Euen so when holy Scripture speake of Christ the true Altar they would perswade vs that Scripture is speaking of a materiall altar such as is among them The fift absurditie of the Masse is a contradiction to it selfe In the description of the Masse there are two manifest contradictions First it is called a sacrifice propitiatorie and vnbloodie which two thinges are so opposite that they cannot consist together because the Apostle in the ninth chap. to the Hebrewes and the 22. verse saieth Without shedding of bloode there is no remission of sinnes Secondlie they saye that in the Masse the body of Christ is offered without suffering these two things also are so flatte contradictorie one to another that the Apostle continuallie joyneth suffering with offering in so much that hee saieth If Christ had offered himselfe often hee behooued also to haue suffered often Heb. chap. 9. vers 25. and 26. The sixt absurditie is a foolishe multiplication of vnprofitable ceremonies both before the Masse and in the celebration thereof with neglecting the essentiall rites of the Sacrament instituted by CHRIST himselfe such as breaking distributing eating c. for in their sacrifice that which they brake in three pieces to represent the threefolde estate of Christs bodie dead buried and risen againe from death by the ordinance of Pope Sergius the first this bread I saye which they breake they distribute not and the bread which they distribute in the Sacrament to the people they breake it not These essentiall rites beeing laide aside they haue inuented manie vnprofitable ceremonies as namelie before the celebration of the Masse Vestmentes Altars Altar-clothes Corporasses Paxes Torches and Candles and manie other preparations In the verie action and celebration of the Masse are diuerse histâ—…ionicall gestures of the Priest to lift vp his eyes and cast them downe againe to spreade abroade his handes and to close them againe to warble with his fingers to bow downe to bende vp to turne from the right hand to the left and from the left hand to the right with manie other vnnecessarie ceremonies All these they count ceremonies of signification representing viuelie the passion of CHRIST But it appertaineth vnto GOD to institute ceremonies of signification who can seale vp by them some inwarde grace in mens heartes The Church maye content themselues with ceremonies of order as the Apostle writeth in his first Epistle to the CORINTHIANS in the fourteenth chapter and fourtieth verse thereof where hee saieth Let all thinges bee done honestlie and by order The seuenth last absurditie is the vnhappie consequences of the Masse Albeit they bee manie yet at this time I reduce them to three heads First prohibition of marriage to men in spirituall offices is a consequent of the Masse for albeit in the Councell of NICE this matter was seriouslie vâ—…ged and IEROME in the furie of his disoutation against IOVINIAN speaketh not so reuerentlie of marriage as became him yet this prohibition preuailed not fullie vntill the sacrifice of the Masse was receiued and established Then it was thought meete that like as married persons for prayer and fasting I. CORINTH CHAPTER VII VERSE V. shoulde abstaine for a short time from matrimoniall fellowship In like manner these who are called to a continuall exercise of praying and sacrificing they shoulde also continuallie abstaine from the bed of marriage So that prohibition of marriage to men in spirituall offices attended the Masse as a Page doeth his master And Popes such as SIRICIVS CALIXTVS GREGORIVS the seuenth c. did vrge prohibition of marriage with no lesse vehemencie than they did the establishing of the Masse The seconde consequence of the Masse is a miserable abusing of the people of GOD because by this sacrifice for the moste part the people were bereaued of the preaching of the Worde and the ministration of the Sacramentes the verie ordinarie meanes whereby the Kingdome of GOD is builded amongst them The Worde was seldome preached and in verie vnfruitfull manner and mixed with fables and lying miracles borrowed out of legendes not worthie to bee read
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
fashioned according to the similitude of this world Rom. 12. In doing great things by faith they surpassed mightie Monarches In patient suffering of cuil they ouerwent admired Philosophers In this persecution SIMON the sonne of CLEOPAS an ◅oly A postle suffered martyrdome being now an hundreth and twentie yeeres olde he was first scourged and then crucified but all this rebuke hee most patiently suffered for the Name of Christ Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie the time of his suffering was in the time of TRAIANVS Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of them to the death In ende he was commoued and troubled in his owne minde considering both the number and patient suffering of Christians that were put to death hee wrote to the Emperour declaring that Christians were men of good conuersation and detested murther adulterie and such other vngodlinesse onely they had conuentions earely in the morning and they sang Psalmes to the honour of Christ whom they worshipped as God but they would not worship images here make the portrait of the ancient Apostolicke Church what conformitie the Romaine Church in our dayes hath with it the Lord knoweth This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement to stay the persecution but only that the judges should not search them out narrowly but if any happened to be presented before them then let them be punished Euseb. eccl hist. lib. 3. cap. 33 What confusion was in this edict it is well marked by TERTVLLIAN the one part of it repugneth to the other In forbidding to search them out narrowly he declareth their innocencie but in commanding to punish them when they were presented hee pronounceth them to be guiltie Tcrtul Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death and was heard of God as DAMASCEN writeth serm de defunctis This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour why would he not bring him in praying also for all the ten persecuting Emperours to the ende that they being all deliuered from the condemnation of hel heauen might be counted a mansion both for Christes true disciples and also for Christs hatefull and impenitent enemies Adrianus AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres Chytr Chron. In his time ARISTIDES and QVADRATVS the one a Bishop the other an Orator at Athens wrote learned apologies in defence of Christian Religion and did so mitigate the Emperors mind that in his time no new commandement was set foorth to persecute Christians Euseb. eccl hist. lib. 4 cap. 3. Ierom Catal. script eccles BARCOCHEBAS at this time peruerted the nation of the Jewes and called himselfe the promised MESSIAS whome the foolish Iewes followed to their owne ouerthrow and destruction TYNIVS RVFVS Deputie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem and destroyed him with all his adherents Also the whole nation of the I◅wes was banished from their natiue soyle and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inhabitants of it and was called by the Emperours name Aelia Euseb. eccl hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ who came in his fathers name yet they receiued another who came in his owne name and like vnto babes who are easily deceiued with trifles they were bewitched with the splendor of a glorious name for BARCOCHEBAS signifieth the sonne of a starre and he saide to the Iewes that hee was sent as a light from heauen to succour their distressed estate but he might haue beene called more justly BARCHOSBA the sonne of a lie Here I giue warning againe that wee take heede to our selues lest we be circumveened with the deceitful snares of the deuill for it is an easie thing to fall but a difficill thing to rise againe The Christians who liued in the dayes of ADRIAN were glad to be refreshed with the crums of outward comfort which are denied to no accused persō in the whol world viz. that Christians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them except it be proued that they haue transgressed the Law and haue committed some fact worthie of death Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia Euseb eccl hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ voide of images because such was the custome of Christians was impeded and hindered by some of his familiar friendes who said that if he so did all men would for sake the temples of the gods of the Gentiles and become Christians Bucolc citing the testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS In this point good reader marke what Church is like vnto the ancient primitiue and Apostolicke Church whether the Church decked with images or the Church voide of images Antoninus Pius TO ADRIAN succeeded ANTONINVS PIVS his adopted sonne reigned 23. yeeres Chytr Chron. Hee was so carefull to preserue the liues of his subjects that he counted it greater honour to saue the life of one subject then to destroy the liues of a thousand enemies Carion lib. 3. Monarch 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apologie for the Christians which were presented and reade in the Senate of Rome and mollified the Emperours minde toward Christians as clearely appeareth by his edicts proclaimed at Ephesus in time of most solemne conuentions of all Asia Euseb. eccl hist. lib. 4. cap. 13 Antoninus Philosophus L. Uerus AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MARCVS AVRELIVS with his brother L. AVRELIVS VERVS This is the first time whereinto the Romaine empire was gouerned by two Augusti Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement yet was not DOMITIAN counted or called AVGVSTVS vntill the death of his brother TITVS But nowe at one and the selfe same time two Emperours doe reigne ANTONINVS Philosophus reigned 19. yeeres LVCIVS VERVS his brother 9. yeeres And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly Euseb. eccl hist. lib. 5. cap. 9. Bucolc He was called a Philosopher not onely in regard of his knowledge but also in respect of the practise of Philosophie Hee was neither greatly puft vp by prosperitie nor greatly casten downe by aduersitie yet he was a cruell persecuter of innocent Christians Now is the fuell added to the fornace the fourth time and the flame is great and the arme of wicked men who hated
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
of his Gospell and CYPRIAN a sorcerer to bee a worthy preacher and martyre this same gratious Lord I say in the multitude of his vnspeakable compassions drewe AVGVSTINE out of this filthie mire of abominable heresie and made him like vnto a bright starre sending foorth the beames of light to the comfort of Gods house The opinion of MANES anent the creation of the world and the creation of man the manifestation of Christ in our nature rather in shewe and appearance then in veritie and the horrible abomination of their vile Eucharist no man can be ignorant of these things who hath read but a litle of the bookes of AVGVSTINE written against the Manicheans In ende like as MANES exceeded all the rest of the Heretiques in madnesse of foolish opinions euen so the Lorde pointed him out among all the rest to be a a spectacle of his wrath and vengeance For the king of Persia hearing of the fame of MANES sent for him to cure his sonne who was deadly diseased but when he sawe that his sonne died in his hands he cast him into prison and was purposed to put him to death but hee escaped out of prison and fled to Mesopotamia Neuerthelesse the king of Persia vnderstanding in what place MANES did lurke sent men who pursued him tooke him and excoriated his body and stopped his skinne full of chaffe and set it vp before the entrie of a certaine citie of Mesopotamia Socrat. eccles hist. lib. 1. cap. 22. If any man bee desirous to haue greater knowledge of this remarkable Heretique both in respect of his life and death he may reade the fore mentioned chapter of the ecclesiasticall historie of SOCRATES and hee shall finde that the first man called MANICHEVS who renued the errour of two beginnings was a man of Scythia He had a disciple first called BVDDAS afterward TEREBYNTHVS who dwelt in Babylon This man TEREBYNTHVS was the composer of these bookes which MANES gaue out vnder his owne name MANES was but a slauish boy bought with money by a woman of Babylon in whose house TEREBYNTHVS had lodged and shee brought vp the boy at schoole his name was CVRBICVS when he was bought but when this woman died she left in legacie to CVRBICVS the money and bookes of TEREBYNTHVS and he went from Babylon to Persia changed his name and called himselfe MANES and set forth the bookes of TEREBYNTHVS as if they had beene composed by himselfe so that hee added vnto the rest of his villanies this fault also that he was from his very youth a dissembled and deceitfull fellow Reade the historie of Socrat lib. 1. cap. 22. After MANES sprang vp HIERAX who spake of the Father and the Sonne as of two lights different in substance He damned mariage denied the resurrection of the body excluded infants from the kingdome of God Epiph. contrahaeres Hist Magd. Marke in this Catalogue of the heresies of the first three hundreth yeres how many of the deuils trumpeters sounded the doctrine of the prohibition of mariage The Nicolaitans Gnostici Encratitae Montanistae Apostolici Origeniani called Turpes Manichei and Hieracitae Satan hateth mariage to the end that his kingdome might be aduanced by fornication and all kinde of vncleannesse CENT 3. A Treatise of Purgatorie and prayer for the dead IN this Centurie also the opinion of ORIGEN anent purgatory paines before a man can enter into the kingdome of heauen giueth me manifest occasion to speak of Purgatorie In the beginning of this treatise I protest that I detest the worshipping of reliques and the conceit of Purgatorie fire as two heades of doctrine borrowed from Ethnickes and Pagans The bones of THESEVS saith PLVTARCH being transported placed in the middle part of the towne of Athens they honoured his ashes as if hee himselfe had beene returned to the towne and gaue vnto him all these diuine honours calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he who diuerteth euill from them also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a patron a helper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who receiueth the supplications of the humble What was this else but to honour THESEVS with diuine honours And the excessiue honours attributed to the reliques of saints in the Popish church with confidence to be helped and better heard of God because they were prostrate before the reliques of saints what was it else but a counterfaiting of the superstition of the Pagans In like maner the opinion of Purgatorie is but an Ethnicke inuention PLATO seemeth to be the first authour of it except any man of greater reading can reduce it to a more ancient beginning for PLATO in his dialogue called Phedo vel de anima hath three opinions concerning the soules of men First hee thinketh that the soules of men who haue liued a very honest and vnreproouable life when they depart out of their bodies they goe to a place of vnspeakable happinesse Secondly he thinketh that the soules of men who haue continued into incorrigible wickednesse they goe to a place called Tartarus there to be punished with endlesse paines These two foresaide opinions PLATO by his trauelling to Egypt where the people of the Iewes had remained a long time might haue learned to wit that the soules of good men goe to heauen and the soules of euill men goe to hell But PLATO thought by Philosophie to mend the want that was in ancient Theologie and he deuised a third place whereinto soules should be both tried and purged and after suffering of paines should be set at libertie namely the soules of men who had heauily grieued their parents afterward repented or had committed filthie murthers and afterward repented these mens soules I say according to the opinion of PLATO behooued to goe through infernall floods specially through Acheron Câ—…ytus and Phlegeton to be tried purged in end to be set at libertie prouiding they had fully satisfied the persons whom they had offended These beginnings of PLATOES conceites had neuer hurt Christian religion if CLEMENS ALEXANDRINVS and after him ORIGEN had not mingled prophane Philosophie with Theologie But when the question is riped vp to the very ground the defenders of Purgatorie fire worshipping of reliques haue cause to be ashamed as disciples of Pagans and not of the holy Apostles in these two points of doctrine The foolishnes of CLEMENS and ORIGEN hath beene very pernicious to the Church of God because they borrowed not from PLATO siluer and golde as the Iowes borrowed from the Egyptians by warrant of Gods commandement Exod. 11. but they borrowed chaffe and doung lies and fables which some time spreading sometime growing sometime altering the first similitude fashioned in the combes of PLATO in end became an article of Popish faith and was so straitly vrged that they who would not beleeue the fained fire of Purgatorie were burned as Heretiques with true flammes of tormenting fire AMBROSE and HILARIVS as foolishly
Angels is damned as horrible idolatry and a forsaking of CHRIST And the bookes of holy Canonicke Scripture which are to be read in time of holy Conuocations of people are particularly reckoned out both of olde and new Testament And in this catalogue of Canonicke bookes no mention is made of the bookes of the Machabees of Ecclesiasticus and other Apocreeph bookes Vnder the reigne of the Emperours Valentinian Valens and about the yeere of our LORD 370. With aduice of both the Emperours a Councill was gathered in Illyricum wherein the Nicene Faith had confirmation and allowance The Emp. Valens was not as yet infected with the poison of the Arrian heresie Lampsacum is a towne situated about the narrow passages of Hellesp◅ntus The Macedonian Heretiques sought libertie from the Emp. Valens to meete in this towne who granted their petition the more willingly because hee supposed that they had accorded in opinion with Acacius and Eudoxius but they ratified the Councill set foorth at Seleucia and damned the Councill holden at Constantinople by the Acacians The Emp. Valens being d◅ceiued of his expectation commanded them to be banished their Churches to be giuē to the fauourers of the opinion of Eudoxius This dash constrained the Macedonians to take a newe course and to aggree with Liberi◅s b. of Rome But these Chame◅ions when they had changed many colours they coulde neuer be white that is sincere and vpright in Religion Vnder the Emp. Valentinian in the West Damasus b. of Rome gathered a Councill in Rome wherein he confirmed the Nicene Faith and damned Auxentius b. of Millan with Ursatius Valens and Caius Likewise hee damned Apollinaris and his disciple Timotheus In the yeere of our LORD 383. or as Bullinger reckoneth 385. in the thirde yeere of the reigne of THEODOSIUS a Generall Councill was gathered at Constantinople consisting of 150. Bishops of whom 36. were entangled with the Heresie of Macedonius who called the Holy Spirit a creature a minister and seruant but not consubstantiall with the Father and the Sonne In this Council the Macedonian Heretiques were louinglie admonished to forsake their errour and to embrace the true Faith that so much the more because they had once already sent messengers to Liberius and professed the true Faith But they continued obstinately in their errour and departed from the Councill The Heresie of Macedonius was damned the Ni◅en Faith confirmed with amplification of that part of the Symbole which concerned the Holy Spirit in this manner I beleeue in the Holie Spirit our LORD giuer of lise who proceedeth from the Father and with the Father and the Sonne is to bee worshipped and glorisied They ordeined Nectarius b. of Constantinople and that Constantinople shoulde haue the prerogatiue of honour next to Rome Great care was had of Prouinces that they shoulde not of new againe be infected with Heresies For this cause the name of Patriarches in the Councill of Nice appropriated to a fewe in this Generall Councill is communicated to manie To Nectarius Megapolis and Thracia was alloted ◅ontus to Helledius Cappadocia to Gregorius Nyssenus Meletina and Armenia to Otreius Amphilochius attended vpon Iconium and Lycaonia Optimus vpon An◅iochia and Pisidia Timotheus vpon the Churches of Aegyt Laodicea was recommended to Pelagius Tarsus to Di◅dorus and Antiochia to Meletius who was present at the Councill and ended his life in Constantinople To other Bishops a care and sollicitude of their owne boundes was committed with this caueat that no man should inuade the bounds belonging to another but if necessitie so required Synodes should be assembled and euery one beeing desired shoulde mutuallie assist his neighbour The great affaires of the Church and the care of their brethren in the West compelled them to meete againe in Constantinople where they wrote a Synodicke letter to Damasus bishop of Rome to Ambrose B◅itto Valerianus Acholius Anemius Basilius and to the rest of the Bishops conueened at Rome Wherein they declare the manifolde troubles they had sustained by Heretiques and now alb◅it in the mercie of GOD they were ejected out of the sheepe-folds yet like vnto rauening wolues they were lurking in woods seeking oportunitie to de◅our the sheepe of CHRIST They excuse their absence because the infirmitie of their Churches newly recouered from the handes of Heretiques coulde not permit manie of their number to journey to Rome Alwayes they sent their beloued brethren Cyriacus Eusebius and Priscianus to countenance the assembly at Rome In matters of Discipline they recommended vnto them the Canons of the Councill of Nice namely that Ecclesiasticall honoures shoulde bee conferred to persons worthie and that with the speciall aduice and consent of the Bisshops of that same Prouince with assistance of their confining neighbours if neede required After this maner was Nectarius Bishop of CONSTANTINOPLE Flavianus Bishop of ANTIOCHIA and Cyrillus Bishop of HIERUSALEM ordained Heere marke that the consent of the Bishop of Rome was not necessarie to the ordination of the Bishops of the East And the usurped authoritie of the Bishop of Rome smelleth of Noueltie and not of Antiquitie This Synodicke letter sent from Constantinople woulde seeme to import that the Councill which Damasus gathered at Rome was assembled in the dayes of Theodosius or els that hee had gathered two assemblies in Rome at diuers times and yet for one purpose Godly Emperours and Kinge◅ such as Constantine Theodofius and Dauid were very carefull of the unitie of the Church that it might bee like vnto a compact Citie as Hierusal◅m was when the toure of Iebus was conquised then the people worshipped one GOD were obedient to one Law and subject only to one Sou◅reigne Theodosius in the fifth yeere of his reigne c◅ring for the peace of the Church conueened a great Nationall Councill at Constantinople not only of H◅mousians but also of Arrians Eunomians and Macedonians hoping that by mutuall conference possibly they might in end accord The good Emp. consulted with Nectarius Bishop of CONSTANTINOPLE N◅ctarius with Agelius a Bishop of the Novatians Agelius with Sis◅nius an eloquent man and a mightie Teacher and a reader in his Church This man considering that by contentious disputations schismes were increased but not quenched gaue this aduice to Nectarius that hee shoulde counsell the Emperour to demande of Heretiques in what account they had the holie Fathers who preceeded their time The Heretiques at the first spake reuerently of the Fathers but when they were demanded if in matters of Faith they woulde giue credite to the testimonie of the Fathers the Her◅tiques were diuided amongst themselues Therefore the Emperour rent in pieces the summes of the Arrian Eunomian and Mac◅donian faith and ordained the Homousian Faith onely to haue place The seconde Councill of Carthage was assembled vnder the reigne of Theodosius neere vnto the time of the Generall Councill holden in CONSTANTINOPLE In it first
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
called Circulatores who after long abstinence from all kinde of delicate pleasures they left the wildâ—…rnesse and came to townes sate in tabernes resorted to stoue-hoâ—…ses and yet were not intangled with any kind of desire of earthly pleasures as dead men to the world but when occasion of prayer was offered vnto them the â—…ldest and weakest of them did plucke vp his heart and with vigore and courage did performe that Holy sâ—…ruice Euagrius commending these Circulatores with excesâ—…iue praises borroweth a similitude from Plato whereby hee would declare that as a man who hath vnclothed himselfe of his vpper garmentes and in ende hath cast off his shirt also this man is naked indeede euen so these Circulatores after they had forsaken all carnall delites in ende they forsooke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vaine glorie which is like vnto the shirt of a man and the last of all garmentes casten off The similitude is very good if it had bene rightly applied but I cannot see howe it can bee rightly applied to these Circulatores who needed not to haue come to townes as to stages and theaters to make oftentation of their abstinence if they had not beene couetous of vaine glorie The orders of Monkes that sprang vp after the three hundreth yeere of our LORD were like vnto rootes planted in an Orchard which spreade out in many branches such as the Basilidians Ambrâ—…sians the Augustine Monkes Hieronymianâ—… Grâ—…gorians and Benedictines But the Augustines and Benedictines were beyond the rest The order called Grandimontenses the Orders of Premonstratenses in the low countreys of Germanie neere to Leâ—…dium of Guilelmitae in Aquitania Milites D. Jacobi and Calatrinenses in Spaine All these followed the rules of the Augustine Monkes But the Orders of the Cluniacenses in France of the shadowed valley who dwelt in Italie and vpon the Apenneine of Cistertienses in Burgundie of Bernardâ—…ines Coelestines of Iustinians of Mount Oliueâ—… of Humiliati and diuers others all these were branches of the order of S. Benedict And this diuersitie of names was imposed to Monkes liuing vnder the rules of Augustine and Benedict partly to declare the places wherein and partly the persons by whom the dissolute conuersation of the Monkes of these two orders was reduced to the strickt abstinence of their first institution Many other Orders I haue of purpose ouer-passed with silence because the number is exceeding great onely of the Charterous Monkes of the Franciscans and Dominicans and of the vnhappie order of the Layolites and a few more wee shall speake hereafter GOD willing Now to keepe some order in this Treatise I shall fiâ—…st declare GOD willing the meanes whereby the Monasticke forme of liuing was increased magnified and admired euen beyond all measure Secondly of the degrees of the decay of their fame which insued soone after the excessiue commendation of that state And thirdly the vild and vnsufferable abuses of the Monâ—…sticke life of late dayes whereby Monkes are become a heauie and loath some burthen ouer-charging the world and like vnto the offensiue Locustes who euen when they haue flowne away they leaue behind them such detriment and losse to parts whereinto they haue beene that of a long time they cannot be forgotten againe First the Monastries of olde were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or places of honestie whereinto all lasciuiousnesse wantonnesse and riote was abhorred as it was wont to be detested iâ—… Selga a towne of Pisidia in so farre that the Apostle Paul himselfe abhorreth not from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby hee betokeneth wantonnesse Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their solitarie liuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their meditation and continuall holy exercises In these places men were well brought vp and were furnished with knowledge were meete to stop the mouthes of Heretiques who in the fourth CENTURIE did abound In these places were continuall exercises of Prayer Reading Meditation and abstinence from all kind of delicate pleasures And men brought vp in Monasteries were meete to vndertake the weighty charge of Pastors and Bishops Epiphanius from his youth was brought vp in the Monastries both of Palestina and Aegypt And Nazianzenus drew with him Basilius Magnus to the Wildernesse where they laide aside all the bookes of Gracian Philosophers and searched out the mysteries of the Kingdome of GOD out of the bookes of Holie Scripture and very diligently read the bookes of ancient Fathers who before their time had written Commentaries vpon diuine Scripture so were they both well prepared for great emploimentes by thirteene yeeres continuall exercise of reading in the Wildernesse Barses Eulogius Lazarus Leo and Prapidius of Monkes in Syria and Persia were made Bishops And this was the first honour of Monastries that in them as it were in Colleges of Learning men were well exercised and prepared for the Pastorall office Secondly the great giftes of GOD that appeared in some of them who professed the Monasticke life brought this kind of liuing in wonderfull great admiration amongst the people especially the gift of working of miraculous workes In this point like as I am not altogether incredulous to doubt of euerie miracle which GOD wrought by the hands of Monkes so likewise will I not bee so childish credulous as to beleeue euery thing that Ecclesiasticall Writers doe record of them as namelie the thirtie yeeres silence of THEONAS conjoined with a Propheticall gift GOD suffered not ZACHARIAS the father of IOHN BAPTIST albeit justly punished with dumnesse for his incrudelitie to bee so long silent seeing the talentes of GOD are giuen to bee occupied and not to be hidden in the ground The miracle of Apelles an Aegyptian Monke who brunt the Deuill in the face with an hote yron who appeared vnto him in the similitude of a beautifull woman and tempted him to vngodly lust is it not a childish fable and repugnant also to Scripture wherein the weapons are described wherewith wee shoulde fight against spirituall wickednesse and all are pieces of spirituall armour onely The miraculous transporting of Ammus ouer a broocke to the ende hee shoulde not drawe off his owne hose and see his owne naked legges is not agreeable to the ende that GOD hath in working of miracles namely to confirme the weakenesse of Faith but not to foster vaine conceites in mens hearts Was it a fault of CHRISTES Disciples to see their owne naked legges when our LORD IESUS washed them The superstition of the Monke Dorotheus hating sleepe as hee hated the Deuill when as our Maister IESUS CHRIST abhorred not from refreshing his owne bodie with naturall rest The multiplied number of prayers which PAULUS in Pherma as a dayly taske offered to GOD numbring his prayers by the like number of three hundreth stones put in his bosome and after euery prayer casting out a stone vntill his bosome was emptied of all
Italie with all their might and besieged Rome two yeeres and tooke it in the yeere of our LORD 410 or as some reckone 412. In the mids of burning slaying robbing militare outrage some fauour was showne by the expresse commandement of Alaricus to such as fled to Christian Churches for safetie of their liues Alaricus led his armie from Rome and was purposed to saile to Africke there to settle his abode but beeing driuen backe with tempestuous windes hee wintred in Consentia where hee ended his life Alaricus in his lifetime had giuen in marriage Placidia the sister of Honorius to Ataulphus his neerest kinsman and Ataulphus after the death of Alaricus reigned ouer the Gothes The Gothes vnder the conduct of Ataulphus retarned backe againe to Rome Placidia through her intercession purchased great well to the towne of Rome the Gothes abstained from burning and shedding of blood and addressed themselues toward France and Spaine Theodosius 2. and Valentinian 3. AFter Arcadius reigned his sonne Theodosius the second 42. yeeres His vncle Honorius gouerned in the West After whose death the whole gouernment perteined to Yheodosius who associated vnto himselfe Valentinian the third the sonne of Placidia his fathers sister Theodosius in godlines was like vnto his grandfather in collecting a great labrarie of good bookes nothing inferiour to Ptolemaus Philadelphus In collecting in one short summe the lawes of kings princes he tread a path whereinto Iustinian walked following Theodosius example and benefited all men desirous of learning His house was like vnto a sanctuarie for exercises of reading of holy Scripture and deuote prayers He was of a meeke and tractable nature almost beyond measure his facilitie in subscribing vnread letters was corrected by the prudent aduise of his sister Pulcheria In these two Emperours time the estate was mightily crossed and troubled by strangers By the procurement of Bonifacius deputie of Africke the Vandales vnder the cōduct of Gensericus their King came into Africke tooke the towne of Carthage other principall townes and settled their abode in that countrie Valentinian 3. Emperour of the West was compelled to bind vp a couenant with the Vandales and to assigne vnto them a limited bounds in Africke for their dwelling place The Vandales were partly Pagans and partly Arrians whereby it came to passe that the true Church in Africke was persecuted with no lesse inhumanitie and barbarous crueltie by Gensericus King of the Vandales than it was in the dayes of the Emperour Dioclesiane Attila King of the Hunnes encombred the Romane empire with greater troubles Theodosius Emperour of the East bought peace with payment of a yeerely tribute of gold to Attila Valentinian the third by the meanes of Aëtius his chiefe Counseller allured Theodoricus King of the Westerne Gothes to take his part The parties fought in the fieldes called Catalaunici a great fight whereinto a hundreth and fourescore thousand men were slaine And Theodoricus King of the Gothes in this battell lost his life Attila was compelled to flee Thrasimundus the sonne of Theodoricus was very willing to pursue Attila for desire hee had to reuenge his fathers slaughter but hee was stayed by Aëtius This counsell seemes to bee the occasion of his death for Valentinian commanded to cutt off Aëtius Attila finding that the Romane armie was destitute of the conduct of so wise a gouernour as Aëtius was hee tooke courage againe and in great rage set himselfe against Italie tooke the townes of Aquileia Ticinum and Millane sacked and ruined them and set himselfe directly against Rome of intention to haue vsed the like crueltie also against it But Leo bishop of Rome went foorth and with gentle words so mitigated his mind that he left sieging of the towne of Rome Soone after this Attila died the terrour of the world and the whip wherewith GOD scourged many nations Valentinian the thirde after he had reigned in whole 30. yeeres was cut off for the slaughter of Aetius Maximus vsurped the Kingdome and violently tooke vnto himselfe Endoxia the relict of Valentinian but she was relieued againe by Gensericus King of Vandales who led an armie to Rome and spoyled the towne relieued Eudoxia and caried her and her daughters to Africke and gaue Honoricus his sonne in marriage vnto her eldest daughter Maximus was cut in pieces by the people and his body was cast into Tyber From this time foorth the Empire vtterly decayed in the West vntill the dayes of Carolus Magnus so that Auitus Richimex Maioranus Severus Anthemius Olybrius Glycerius Nepos Orestes and his sonne Augustulus they continued so shorte time and gouerned so vnprosperously that their names may bee left out of the rolle of Emperours Nowe to returne againe to Theodosius Emperour in the East a King beloued of GOD in so much that by praier he obtained of GOD a wonderfull deliuerance to Ardaburius captaine of his armie When his vncle had ended his life Ardaburius was sent against a tyrant Iohn who did vsurpe the Kingdome in the West The ship whereinto Ardaburius sailed by tempest of weather was driuen to Rauenna where the tyrant Iohn tooke him prisoner Aspar the captaines sonne beeing conducted by an Angell of GOD as Socrates writtteth entred into Rauenna by the passage of the loch which was neuer found dried vp before that time the portes of the towne were patent so that Aspar and his armie entred into the towne slew the tyrant Iohn and relieued Ardaburius his father This miraculous deliuerance is thought to bee the fruite of the effectuall prayers of the godly Emperour His death was procured by a fall from his horse after which hee was diseased and died an Emperour worthie of euerlasting remembrance Martianus MARTIANVS by the meanes of Pulcheria the sister of Theodosius was aduanced to the Kingdome with whome Valentinian the thirde of whome I haue already spoken reigned 4. yeeres Martianus albeit he obtained the gouernment in a time most troublesome when the Gothes Vandales Hunnes and Herulis had disquieted the estate of the Romane empire out of measure yet by the prouidence of GOD the short time of his gouernment was peaceable for he reigned not fully 7. yeere and he left behind him great griefe in the hearts of the people because a gouernement so good and godly endured so short time Anent the councell of Chalcedon assembled by him it is to be referred vnto the owne place Leo. AFTER Martianus succeeded Leo and gouerned 17. yeeres He was godly and peaceable not vnlike to Martianus his predecessor Hee interponed his authoritie to suppresse those who proudly despised the councell of Chalcedon and obstinatly maintained the heresie of Eutyches Notwithstanding the madnes and rage of Eutychian heretiques began in his time immediatly after the report of the death of Martianus Procerius B. of Alexandria was cruelly slaine by them in the Church harled through the streets and with beastly cruelty they chewed the intrals of his body hauing before ordained
yeeee of our LORD 585. Vnder the reigne of Mauritius a Councill was assembled at Constantinople for trying of the cause of Gregorius B of Antiochia whom Asterius Deputie in the East had accused of incest but Gregorius was declared to bee innocent his accuser was scourged with roddes and was banished In this Councill the name of Oecumenick bishop was attributed to Iohn Patriarch of Constantinople The first Councill of Matiscon was assembled about the time of Pelagius 2 as the second Tome of Councills recordeth In it commandement was giuen that no man of the Clergie should cite another man hauing a spirituall office before a seculare iudge And that a bishop or Presbyter should not intangle himselfe with carnall lust after hee is promoted to so high dignitie but the woman who before was his wife nowe let her bee his sister and let the husband bee changed into a brother Marke how subtilly Sathan vnder pretence of lothing matrimoniall chastitie is bringing in all kinde of vncleannesse into the Church The second Councill of Matiscon was conueened in the 24. yere of the reigne of Gunthrannus king of France In it complaint was made that Baptisme was ministred vsually vpon â—…ry holy day insomuch that vpon Pasche day scarce were two or three found to be presented to Baptisme This they ordeined to bee amended and that no man except vpon occasion of infirmitie presume to present his child to Baptisme but to attend vpon the festiuall dayes prescribed of olde that is Pasche and Whitsonday Also it was statute and ordeined that the Sacrament of the altar should be ministred before any communicant person had tasted of meat or drinke That no person who fleeth to the Church as to a citie of refuge be drawne backe againe by violence from the bosome of the Chuch or be harmed into that holy place That a bishop must not bee attached before a secular iudge That the houses of bishops shall be kept holy with exercises of prayers and singing of Psalmes and shall not bee defiled with the barking of dogges and muting of hankes That seculare men shall doe reucrence to those who are of the Clergie euen vnto the lowest degree of them in such sort that if the secular man doe meete any of the Clergie walking on foot he shall honour him by vncouering his head but if the seculare man be riding on horsebacke and the Clergie man on foote then the secular man shall light downe from his horse and shall doe reuerence to the Church man this age smelleth of Antichristian pride In the third Council at Matiscon there is nothing to be read but a contentious disputation betwixt two bishops Palladius Bertramus foolish questions scarse worthy to bee disputed in GraÌ„mer schooles Whether or no a woman may be called homo In the yeere of our Lord 595 in the 13. yeere of the reigne of the Emp. Mauritius Gregorius 1. bishop of Rome assembled a Council at Rome of 24. bishops 34. presbyters whereinto first of all he confirmed the first foure generall Councills He ordeined that at the celebration of the Masse there should be lesse singing more reading of Psalmes and Gospel because weake people transported with the delite of a sweet delicate voyce marked not how men of a lewd life drew neere vnto the Altar of GOD. He ordeined also that laicke boyes should not be cubiculars to the bishops of Rome but that Presbyters Deacons or Monks should be witnesses of the honestie of their secret conuersation And that the beare whereinto the body of the B. of Rome is brought forth to bee buried shall not bee oue spred with any coueâ—…ing aboue the beare That for ordination of men in spirituall offices no reward shall be craued For like as the bishop should not sell the imposition of his hands euen so the minister or notare should not sell his voyce and pen. If hee who is ordeined voluntarlly giueth any thing as a testimonie of his thankfulnesse this is not forbidden to be receiued Gregorius standing before the place where the body of S. PETER is buried pronounced many Anathems whereinto the rest of the assemblie with vniforme consent saide Amen Amongst the rest the Presbyter or Deacon who marrieth a wise is deliuered to the deuill and a man who marieth his owne spirâ—…tuall sister whome in our language we call his gossope hee is likewise deliuered to an euill Heard to bee kept Albeit Gregorius bee not counted the worst amongst the bishoppes of Rome yet when hee followeth not the certaine rule of the written worde of GOD hee is wandering in the mist as boldly as others did before him The Councills which I haue ouerpassed with silence such as Gradense Bracearense Lateranense Lugdunense Pictaviense Metense lest I should ouer charge a litle booke with an vnnecessarie burthen or trouble the reader with reading of superstitious rites damning of old heresies and of euery contentious disputation more duely belonging to ciuile iudges than to spirituall conuentions I reserre mine excuse in this to the wisdome of the iudicious Reader TREATISES BELONGING TO THE sixt CENTVRIE A TREATISE Of the worshipping of Images IN the first 300. yeere of our LORD Images were not admitted into places of adoration In the fourth fifth and sixt Centurie they are admitted into temples yet for the most part without opinion that they should be worshipped as the letter of Gregorius the first written to Serenus bishop of Marseill cleaâ—…ely declareth Nowe it is time to contend against Images when they are come in such credite that they are set vp in temples and places of adoration And first Godwilling I shall intreat of the wordes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what difference is betwuixt them and the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what differences are betwixt these three wordes lest Idolaters should bee left lurking vnder the sconses of words when they are denuded of all other ouerlapping couerings then will they lurke vnder the shadow of an ambiguous word as a Foxe straitly persued will lurke vnder the shadow of a fairne In the second roome I intend to speake of the Images of the Gentils In the third roome of the Images of the Iewes and last of all of the Images of them who beare the name of Christians First concerning the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I affirme that the principall defenders of worshipping of Images of old put no difference betwixt these two wordes for Damascene comparing Images to musicke instruments he sayeth That like as the captiue Iewes had instruments of musicke to praise GOD so in like maner the Babylonians had instruments of musicke to praise their gods In like maner saith he the Pagans had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they honoured their gods and Christians also haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they doe honour to the
he was banished Seuerus a notable Eutychian heretique was placed in his roome this is he of whom I haue mentioned diuers times that Alamundarus prince of Saracens deluded his messengers and sent them backe ashamed and confounded The next attempt was against Helias B. of Ierusalem against whom this quarrell was forged that he would not subscribe the Synodicke letters of Seuerus and damne the Council of Chalcedone and by the Emperours commandement Olympius his captaine came to Ierusalem expelled Helias and placed Iohn a familiar friend of Seuerus in his roome This Iohn by the perswasion of Sabas a Monke of Palestina forsooke the fellowship of Severus was cast into prison by Anastatius the Emperours captaine but when he was brought foorth out of prison againe he disappointed the expectation of Anastatius the captaine for hee openly auouched the foure generall Councills and anathematised the followers of Arrius Macedonius Nestorius and Eutyches In doing whereof he was mightily assisted both by the people and the Monks so that Anastatius the Emperours captaine fearing popular commotion fled and returned againe to the Emperour but Severus B. of Antiochia moued with wrath against the Monks of Syria set vpon them slew 300. of them gaue their carcases to the foules of the heauen and the beastes of the earth such mercie was and is to bee found in headstrong heretiques In all this desolation the courage of Cosmas B. of Epiphania and Severianus Bishop of Arethusa is to be admired who wrote a booke conteining a sentence of deposition of Severus B. of Antiochia which booke Aurelianus a deacon of Epiphania clad in a womans apparrell deliuered vnto him in Antiochia and afterward conueyed himselfe away secretly The Emperour was highly offended against Cosmas and Severianus and he wrote to Asiaticus gouernour of Phoenitia that he should eiect them out of their places but when answere was returned to the Emperour that it could not be done without blood the Emperour left off further pursuing of them Many counted Anastatius a peaceable Emperour because he would haue setled controuersies in the Church as ciuile controuersies at some times are settled namely by a lawe of obliuion but there is no capitulation betwixt darknes light but darknes must yeelde vnto the light of GOD. In Africke moe than 900. were crowned with martyrdome vnder the reigne of Anastatius as the Magd. historie recordeth out of the first booke of Regino de Anastatio Platina writteth that he was slaine with thunder Justinus the elder AFTER Anastatius succeeded Iustinus a godly Emperour and gouerned nine yeeres 3. dayes Hee restored the Bishoppes whome Anastatius had banished Hee banished also Arrian bishoppes who were found within his dominions Severus bishop of Antiochia a vilde Eutychian heretique and a bloody Foxe hee displaced and caused him to be punished by cutting out his tongue as some affirme Theodoricus King of Gothes obtaining dominion in Italie persecuted true Christians with great hostilitie and sent ambassadours to the Emperour Justinus to restore the Arrian bishoppes whome hee had banished else hee would persue the bishoppes who were in Italâ—…e with all kinde of rigour And because the ambassadours returned not backe againe with such expedition as he expected hee put hand to worke and slewe two noble Senatours Symmachus and Boâ—…tius Likewise when the ambassadours were returned he cast in prison Ivannes Tuscus Bishop of Rome and his companions whom he had before imployed to goe in message to the Emperour Iustinus The bishop of Rome died in prison for lacke of sustentation but the LORD suffered not this barbarous cruelty of Theodoricus to be long vnpunished for the LORD strake him with madnesse of minde so that when he was sitting at table and the head of a great fish was set before him he imagined it was the head of Symmachus whome hee had slaine and was so stupified with feare that incontinent after he died In the dayes of this Emperour Iustinus was a terrible earthquake the like whereof hath not bene heard at any time before wherewith the towne of Antiochia was shaken vtterly ruined With the earthquake fire was mixed consuming resoluing into ashes the remnant of the towne which the earthquake had not cast downe In this calamitie Euphrasius B. of Antiochia perished The good Emperour mourned for the desolation of Aâ—…tiochia put on sackcloth on his body was in great heauinesse whereof it is supponed that hee contracted that disease whereof he died When hee found his disease dayly increasing he made choose of Iustinian his sisters sonne to bee his collegue who gouerned foure moneth in coniunct authoritie with his vncle and then Iuslinus ended his course Justinianus AFTER the death of Iustinus Iustinianus his sisters sonne gouerned 38. yeeres He would suffer no faith to be openly prosessed except the faith alowed in the foure general Councills Notwithstanding the Emprice Theodora his wife was a fauourer of Eutyches heresie This Emperour was bent to recouer all that was lost by his predecessours in Asia Africke Europe he had a good successe through the vertue valour of his captaines especially Belisarius Narses Belisarius first sought against the Persians who had ouercome not onely Mesopotamia but also many parts of Syria Antrochena Caua He ouercame them in battell compelled them to go backe beyond Euphrates Next he was employed to fight against the Uandales in Africke who possessed a great boundes of the Romane dominion euer since the dayes of Gensericus King of Vandales And it is to be marked that the time is now come whereinto the LORD will declare that the blood of his Sainctes is precious in his eyes For since the daies of Dioclesian that bloody persecuting Emperour no race of people persecuted GODS Saincts with so barbarous crueltie as the Vandales did for zeale they had to the Arrian heresie wherewith they were infected After Gensericus Hunericus and Amalaricus and Trasimundus who closed the doores of the Temples of Christians and banished their bishops to Sardinia Childericus would haue shewed some fauour to Christians reduced their bishops from banishment for this cause the Vandales did slay him gaue his Kingdome to Gillimer Now the LORD remembred the grones of his own prisoners wold not suffer the rod of the wicked perpetually to lye vpon the lot of the righteous Belisarius fought against the Vandales prosperously recouered Carthage al the bounds pertaining to the Romane Empire possessed by the Vandales Also he tooke Gillimer their King caried him captiue to Constantinople It is worthy of remembrance that Iustinian would not receiue into his treasure the vessels of golde which the Emp. Titus when hee burnt the Temple of Ierusalem transported to Rome These same vessels Gensericus King of Vandales when hee spoyled Rome transported to Carthage Belisarius after he had conquessed Carthage againe he brought them to Constantinople but Iustinian sent them to
Ierusalem to be disponed vpon according to the wisdome of Christian bishops in those bounds The third warfare against the Gothes for recouering Italie out of their handes was greatest of all the rest and indured longest time to wit 18. yeeres whereinto Belisarius and Mundus and after them Narses all valiant captaines were imployed It was brought on vpon this occasiō as Evagrius following Procopius in whose time this warfare was intended doth record Amalasunta the daughter of Theodoricus had the gouernement of Italie Astalarichus her sonne before he came to perfect age died Theodatus a kinseman of Theodoricus had the gouernment by the mariage of Amalasunta but he rendered vnto her euill for good and thrust her into prison slew her In Theodatus time came Belisarius to Italie to fight against the Gothes but seeing Theodatus was more meet for philosophie than for warfare hee gaue place to Vitiges to haue the gouernment Belisarius recouered the Isle of Sicile hee came to Rome and the ports were opened to him and he was gladly receiued hee tooke Vitiges King of the Gothes and caried him captiue to Canstantinople Mundus another captaine ouercame the Gothes in Dalmatia recouered the countrie to the Romanes but in the mids of his victorie he was slaine through too hastie furious persuing of his enemies who had slaine his sonne In absence of Belisarius for the Emperour had sent for him to fight against the Persians the Gothes choosed Theudebaldus and after him Attaricus who continued but short time Finally Totilas was chosen to bee their King who recouered againe the towne of Rome the most part of all the principall townes of Italie Belisarius albeit he was sent backe againe to Italie recouered Rome the second time yet the Persian warre continually was the cause of reducing him backe againe from Italie In end Narses a valiant man was sent to Italie who ouercame the Gothes draue them out of Italie brought it again vnder the soueraignity of the Romans What good recompense for great seruice was rendered to Belisarius Narses many writers haue recorded I passe it ouer with silence Narses mooued with indignation against the Emprice Sophia the wise of Iustinus the younger the successor of Iustinian hee sent for the Longobards who came out of Pannonia and possessed themselues in that part of Italie which is vnto this day called Lombardie It is one of Iustinians chiefe praises that he caused the great Ocean sea of the Romane lawes to bee abridged into a short compend to bee comprised within the compasse of 50. books vulgarly called Pandectis or digestis hauing short titles prefixed vnto them rather than prolixe and tedious commentaries subioyned vnto them Also he gathered a generall Councill in Constantinople about the 14. yeere of his reigne to pacifie if possible were the contentious disputations that were moued anent the writings of Origen T◅eodorus and Ibas but this I referre to the owne place Iustinus the younger IVSTINVS was nephew to Iustinian He gouerned 16. yeeres He gouerned himselfe alone 12. yeres and with Tiberius whom he associated 3. yeeres 11. months All things succeeded vnprosperously in his time Alboinus King of the Longobards possessed himselfe and his people in Italie Cosroes King of Persia with his captaine Adaarmanes tooke the towne of Apamia and burnt it with fire the towne of Circesium and put garisons into it and miserably wasted the bounds of the Romane dominions When these things were reported to Iustinus hee who would credite no true information before now he is stricken with madnes astonishment of mind being grieued for this that the estate of the Romane Empire should haue decayed in his time through his default For remedie whereof Tiberius a wise valiant man by the aduise of Sophia was associate to Iustinus to gouerne the affaires of the Kingdome Evagrius describeth at length the oration of Iustinus to Tiberius when hee clothed him with all Emperiall ornaments how hee exhorted him not to bewitched with the splendore of those garments as he had bene but with vigilancy wisdome to gouerne the estate of the Kingdome This hee spake after he was recouered of his disease in presence of all the noble men of his Court so that they were compelled to shed aboundance of teares when they heard at one time so cleare a confession of his owne miscariage and so prudent a counsell giuen to his associate Tiberius TIBERIVS reigned 3. yeeres 11. moneths in coniunct authoritie with IVSTINVS and after his death hee reigned foure yeeres himselfe alone so all the time of his gouernment was seuen yeere eleuen moneths In his time COSROES King of Persia was puft vp with such insolencie in regarde of his former victories that he would not admit the ambassadours of TIBERIVS to his presence but commanded them to followe him to Caesarea of Cappadocia there to receaue their answere for he had taken Daras a towne of Mesopotamia in the borders of the Romane Empire builded by the Emperour Anastatius and called Daras because about this place Darius had his last ouerthrow by Alexander of Macedonia After the taking of Daras hee marched toward Armenia in the Summer time and from thence intended to addresse toward Caesarea Cappadocie expecting none encounter or resistance of the Romane armie But Tiberius had prepared a well appointed armie consisting of moe than an hundreth and fiftie thousand men to resist Cosroes whose forces when Cosroes could not match hee fled and for very heart griefe hee died and gaue aduise to the Persians not to make warre against the Romane Empire in any time to come The estate of the Church was the more peaceable vnder his reigne because the Vandales in Africke and the Gothes in Italie were alreadie vtterly subdued The Longobards whom Narses brought out of Ponnonia to Italie were the more insolent to afflict Christians because Tiberius was occupied in the Persian warfare against Cosroes The nation of the Gothes had as yet full swey in Spaine they were miserably addicted to the Arrian heresie insomuch that Lemugildus King of Gothes caused his own naturall sonne Elmingildus to be slaine because he forsooke the Arrian faith Also their number was augmented by returning of many Vandales to Spaine who had escaped the hands of Belisarius Mauritius MAVRITIVS was captaine of the armie of TIBERIVS to whome Tiberius gaue his daughter in marriage with his kingdome for he found himselfe sicke vnto the death He reigned 20. yeeres hee fought against the Persians prospered in that warfare and after that peace was bound vp amongst them Chaianus King of Auares Hunnes and Slauonians fought against him and caried away many captiues and prisoners In redeeming of the captiues Mauritius was too niggard wherby it came to passe that Chaianus slew 12. thousand prisoners which might haue bene ransomed for a small summe of money This ouersight of the Emperour
proued the consequent will not follow For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ yet a good intention is not eneugh to proue that we are honourers of Christ but our actions also must bee ruled according to the commandements of Christ and therefore they who haue only an intention to honour Christ but in the meane time violateth his commandements by worshipping him into an Image shall neuer be counted honourers of Christ. The fourth rancke of argumentes is taken from miracles wrought by Images This argument is weake and faultie in all sides The antecedent is false as shall be declared hereafter But suppone that miracles had beene wrought in Images or by images it followeth not that they should be worshipped In the wildernesse God cured his people miraculously by looking to the brasen Serpent yet it was not lawfull to worship the brasen Serpent and when the people worshipped it HEZEKIAS brake it in pieces and called it Nebustan In like maner GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Lystra yet would they not suffer the people to worship them and the comming of the Antichrist is foretold to be mighty by lying wonders yet is not the Antichrist to bee worshipped Therefore this argument is of no force albeit it were true that miracles had beene wrought by Images But let vs examine the antecedent of this argument they say that miracles haue beene wrought by Image For confirmation of this they bring in the viue similitude of Christes face printed into a cloth and by Christ his application of the cloth to his blessed face with his owne handes which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him because the painter dazled with the splendore of CHRISTES face could not paint his similitude Now say they the very effigie of CHRISTS face miraculously by touching only stamped in the clothe declareth that GOD worketh miracles both in Images and by Images I answere this fable of Agbarus painter was not heard before the 700 yeere of our LORD that Damascene maketh mention of it The Apostles and Euangelists make no mention of any such thing neither yet Eusebius who had conuenient time to write of this miracle of the Painter if any such thing had beene true when hee writeth of the letter of King Agbarus sent to CHRIST and CHRISTS answere returned againe to him The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria out of the pierced side whereof flowed blood and water in great abundance and this blood mixed with water had a medicinall vertue to cure all diseases The writing of this miracle is ascribed to Athanasius but the very stile ditement and phrase of writing declareth that it is a booke supposicitious and not belonging to Athanasius Like as many other bookes giuen out vnder the name 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 prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say enough of accornes meaning that hee might spend the time better than in reading vnprofitable 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 sable 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 iourneyed Onely the writer of this miracle is said to be Dionysius Ascalonita pres byter some obscure fellow doubelesse or the fained name of some author for his name is voknowne to the learned The second Councill of Nice which gaue such full allowance to adoration 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 Sâ—…than forbade 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 were 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 kneeling vnto them saying of prayers before them censing lighting of candles vowes offerings festuall dayes salutations building of Churches and altars All these honours were done both to the image and to the 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 Censing was a part of the ceremoniall law verie badly transferred from the liuing GOD to senslesse images Candles lighted before images declare that the Saints represented by those images 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 〈◊〉 and festuall dayes to the honour of images it is too great honour donevnto 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
MOST NOBLE VERTVOVS AND ELECT LADIE LADIE MARIE COVNTESSE OF MARRE P. S. wisheth grace mercie and eternall felicitie WHatsoeuer thing I haue hitherto written Most noble Ladie concerning controuersies of Religion it is of that nature that incase no further were added it would bee the more easilie comported with for manie of the Romane Church condiscende vnto this that worshipping of Images is not necessarily required nor an essential point of Christian Religion Neither can they find one example in all the Booke of God of Inuocation of Saincts Purgatorie is an opinion whereinto they themselues much differ and they talke of it sometimes with derision and mocking words Reade the History of Thuanus what was thought of the soule of Francis the first P. Castellanus was in one opinion the Doctors of Sorbone in another Mendosa as a courtesant in the third opinion assuring himselfe that if king Francis soule went to Purgatory it stayed not long there because it was neuer his custome in his life time to stay long in one place But now Madam the course of the History hath led me so far forward that I must touch the very apple of their eye and enter into their most holy place and declare that their seruice which they count most holy is but vile abomination in the sight of GOD And their doctrine concerning the Vicar of Christ the successour of Peter and the holinesse of the Masse and the plurality of their Sacraments added to Baptisme and the Lordes Supper is but like wind And wee are warned by the Apostle Paul that wee should no more bee children wauering and carrie◅ about with euery winde of doctrine for false doctrine is justly compared to winde in the baddest quality of it Sometimes it is easterne cold stormy withering so that the eares of corne blasted with the easterne wind are counted thinne and empty eares Euen so false doctrine exicateth dryeth vp that appearance of sap grace that seemed to be amongst people The Romane Church in our dayes bring vp their disciples as the harlots of Heliopolis in Phaenitia brought vp their children before the dayes of the good Emperour Constantine These children afore-saide knewe not their Fathers for they were strangers and the Harlots of Heliopolis had liberty to prostitute themselues to the lust of strangers so it came to passe if children had bene procreated in this libidinus copulation the stranger was gone and the procreated child depended onely vpon the mother for hee knewe not his father Euen so in the subsequent Centuries the Romane Church disacquaint their children with the voyce of God sounding in Holy Scripture It is now enough to beleeue as the Romane Church the mother of all Churches beleeueth and the chaire of Rome in matters of Faith it cannot erre But wee must depende vpon the voyce of God our Heauenly Father who hath begotten vs by the vncorruptible seede of His word who hath also fostered vs with the sincere reasonable milke of His word who hath anointed vs with the Balme of Gilead who maketh glad His owne citie euen with the waters of His own Sanctuarie The lowde sounding trumpet of vaine and railing wordes wee leaue to the aduersaries of the trueth for that is their armour wherewith they fight against the Gospell of Christ. Yet let them vnderstand that God hath hanged vp a thousand shields in the towre of Dauid euē all the targats of the strong men Thus leaning vpon the strength of the armour of God I set forward to the Historie and Treatises beseeching the Lord of His vnspekeable fauour and grace to blesse your Ladiship and all your Noble house for euer Amen Your Lad. humble seruant PAT SIMSON A CATALOGUE OF ALL THE TREATISES contained in the nine CENTVRIES CENTVRIE I. Of Antiquitie Heresie The foundation of the Church CENT II. Of Scripture and Tradition The doctrine of Deuils Succession CENT III. Of Purgatorie and prayer for the dead The reliquikes of Saincts The supremacie of the Bishop of Rome CENT IIII. Of Inuocation of Saincts The authoritie of Councels The Monasticke Life CENT V. Of Mans free will Originall sinne Iustification onely by faith CENTVRIE VI. Of Worshipping of Images Pardons and indulgences Diuers errours that crept in in this Centurie CENT VII Of The vniuersall Bishop The Antichrist The Sacrifice of the Masse CENT VIII Of Trans-substantiation The Sacrament of Pennance The Sacrament of Confirmation CENT IX Of The Sacrament of extreamevnction The Sacrament of orders The Sacrament of Matrimonie TO THE READER LIke as in the Tabernacle of GOD all things were holy and that thing that was within the vaile and hidden from the eyes of the people was moste holy In the Court there was an Altar of brasse in the Sanctuary there was an altar of gold but in the most holy place there was an holy Oracle sounding the blessed will of God from aboue the propitiatorie To the which Oracle neither the brasen Altar nor the golden Altar could bee compared yea both heauen and earth is not worthie to bee compared vnto the Oracle and word of the Lord. Euen so good Christian Reader vnderstand that when the history leadeth you to a consideration of the mystery of iniquity then you shall see a beginning and a progresse of vngodlinesse vntill in end the Antichrist is permitted to sit in the temple of God and to extoll himselfe against all that is called God or is worshipped And when ye reade this horrible defection of the visible Church let not your heart bee troubled this was fore-spoken by the Apostle and this be◅ued to come to passe So that thou mayest see the great power of the wrath of God punishing the contempt of His trueth His holy Couenant Albeit we be filthy beasts nothing regarding that precious treasure of the L◅es Couenant yet the Lord is vnchangeable and like vnto Himselfe and Hee counteth more of the worthinesse of His holie Couenant than of the pompe and glorie of all the kingdomes of the world Whom like as He destroyed in the dayes of Noah with a flood of waters because they prefirred the concupiscence of their flesh to the religion of God Euen so in the last age of the world Hee suffered the hearts of men to bee ouer-whelmed with the floods of horrible ignorance because they reuerenced not as became them the holie Couenant of the Almightie God Let vs learne to reuerence our God euen when Hee is clothed with His red garments when He casteth all Nations like grapes into the Wine-presse of His wrath The Lord vouchsafe vpon vs such measure of grace out of His rich treasure as may teach vs to reuerence not onelie the workes of His mercie but also the workes of His justice at the Angels did who cryed Holie holie holie Lord God of Hostes euen at that time when a sentence of induration and reprobation was going foorth from the Tribunall of God against the vnthankefull Iewes God
person which indignitie done vnto him hee tooke it so grieuouslie that hee bounde himselfe by an oath That hee shoulde neuer see the Towne of ROME nor returne againe to his Bishopricke for hee was Episcopus PORTVENSIS But Pope MARTINVS absolued him from his oath and repossessed him into his Bishopricke againe and in ende hee was made Pope as saide is Neuerthelesse the faction of his competitor SERGIVS ceassed not to vexe and molest FORMOSVS so that hee sent secrete aduertisement vnto ARNVLPHVS the Nephewe of Carolus Crassus to come to ROME who came with an Armie and was crowned Emperour by Formosus as hath beene alreadie declared To Formosus succeeded Bonifacius the sixt who concluded his course after he had continued twentie and sixe dayes After Bonifacius the sixt succeeded Stephanus the sixt and ruled one yeere and three monethes Hee not onely annulled all the Decrees of his Predecessor Formosus but also caused his dead bodie to bee taken out of his graue and cutte off his three fingers wherewith hee was wont to consecrate persons admitted to spirituall offices and threwe them into Tyber and caused all them who had receiued ordination by Formosus to receiue newe ordination This fact of Stephanus the sixt is so full of vncouth and vnnaturall inhumanitie that Onuphrius denieth that any such thing was done whose impudencie Morneus discouereth by the testimonie of Luitprandus who liued at that same time and was a Deacon of the Church of Ticinum and maketh mention of this vile fact not without horrour and detestation thereof Baronius is not so impudent as Onuphrius and will not denie the fact but extenuateth the atrocitie and vilenesse thereof for hee saieth Non fuit error in side sed violenta tyrannis in facto that is to saye It was no errour in the faith but a violent tyrannie in the fact And like wise hee annulled the inauguration of the EMPEROVR ARNVLPHVS and annointed ALBERT or Lambert Marques of Tuscia who followed the Popes course to bee Emperour Nowe is the Popedome encreased to the measure of a full strength when they dare authorise and disauthorise place and displace Emperoures at their owne pleasure So that there remaineth nothing but to enter into grippes with the Emperour to throwe him downe to the grounde and to treade vpon the excellent honour of his Soueraignitie which in the next CENTVRIE will follow To Stephanus succeded Romanus and continued onely three monethes Hee abrogated the Decrees of Stephanus his predecessour Theodorus the successour of Romanus continued in his Popedome twentie dayes onely In this short time hee allowed the Decrees of Formosus Patriarches of Constantinople PAtriarches of Constantinople in this Centurie were changed according to the disposition of Emperoures fauouring or disliking the worshipping of Images Nicephorus was a defender of adoration of Images and was banished by the Emperour Leo. Theodotus againe Antonius and Syngelus who had beene Schoole-masters to the Emperour Theophilus were haters of Images But after the death of Theophilus Theodora his Wife aduaunced Methodius a superstitious man and an obstinate defender of adoration of Images and intercession of Sainctes Concerning Ignatius and Photius and the great troubles that arose about placing and displacing of them occasion will bee offered to speake of these thinges in the head of Councels Of other Pastors and Doctors IN this corrupt and backe-sliding age wherein the Romane Antichrist had so great vpper-hande the head of Councels will compell mee to make mention of the names of a number of Learned men At this time the name of Claudius Taurinensis putteth a great number of the rest out of my remembrance because hee was a faithfull witnesse vnto the trueth of God in a difficill time Hee was a man borne in Spaine and vnder the reigne of Ludouicus Pius hee was made Bishop of Thurin in P◅emont At his first entrie to his Bishopricke hee threwe the Images out of his Church affirming that the Sainctes who in their lifetime were not content to bee worshipped much lesse coulde they bee content to haue their pictures worshipped after their death In speciall hee condemned the worshipping of the Crosse. affirming that if it shoulde bee worshipped because Iesus died vpon it then the Shippe in the which Christ sailed the Asle whereupon Christ did ride into Hierusalem and infinite other thinges which Christ touched by the like reason behoued also to bee worshipped Concerning the Bishop of Rome he said that hee was not to bee counted an Apostolicke Bishop who sate in the Apostolicke Chaire but hee who fulfilled an Apostolicke office Hincmarus bishop of Rhemes liued vnder Carolus Magnus and continued in office almost vntill the reigne of the Em. Arnulph He had great strife with his nephew Hincmarus b. of Laudunum who refused to be vnder his Diosie and appealed from him vnto the b. of Rome Likewise in the cause of Rhotardus b. of Soission whom Hincmarus deposed and remoued from his office Nicolaus the first b. of Rome absolued him Hadrian 2. gaue him commandement to excommunicate C. Caluus k. of Fraunce his soueraigne lord but hee refused to performe such an vnlawfull commandement and writ vnto the Pope to be circumspect and not precipitate rashly his sentences of excommunication The question wherunto Hadr. 2. was so serious was about diuision of lāds betwixt C. Caluus his brother Lotharius C. Caluus denied that hee did vnjustly inuade any of his brothers landes but landes duely belonging vnto himselfe by paction and couenant And the Nobles of the countrey saide that it was a strange and an vnaccustomed thing that the Pope would take vpon him to be judge in a controuersie concerning the Titles and Rights of Kingdomes because hee coulde not bee both a Bishop and a King CHAP. III. Of Heretiques THEY who of olde were accustomed to condemne Heresies nowe they are become the chiefe Patrones and maintainers of adoration of Images a notable heresie whose pusillanimitie argueth the weaknesse of their cause for vnder the reigne of Ludouicus Pius Claudius Taurinensis wrote bookes against the adoration of Images and the Emperour by a publicke edict commanded them who were disposed to answere to his bookes to answere whilest Claudius was aliue But Ionas bishop of Orleans concealed and obscured his bookes during Claudius lifetime But after his death with impotencie of railing wordes rather than with power of solide arguments he endeuoureth to refute Claudius Taurinensis But I entrait the judicious Reader without partialitie to reade the bookes of Ionas bishop of Orliens the very stinking breath of the adversary of the trueth shall giue great allowance to the trueth of God Godescalcus a man of the Lowe Countreyes is reckoned in the number of Heretiques of this age about the yeere of our Lord 849. because hee spake of Predestination perilously to wit that these who were predestinated to life by the decree of Gods predestination were forced to doe well and those who were predestinated to
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
vpon the Church and in their bounds they found no man who did complaine Alwayes in that matter if any thing was done amisse they humbly submitte themselues to be corrected by their Soueraigne lord and king THE Councell of Chalons was the fourth Councell conuened in the yeere of our Lord 813. by the commandement of Charles the Great for the reformation of the Ecclesiasticall estate Manie of the Canons of this Councell are coincident with the Canons of the former therefore I shall bee the shorter in the commemoration thereof 1. That Bishops acquaint themselues diligently with reading the Bookes of holy Scripture and the Bookes of auncient Fathers together with the Pastorall booke of Gregorius 2. Let Bishops practise in their workes the knowledge which they haue attained vnto by reading 3. Let them also constitute schooles wherein learning maye bee encreassed and men brought vp in them maye bee like to the sault of the earth to season thecorrupt manners of the people and to stoppe the mouthes of heretiques according as it is saide to the commendation of the Church A thousande Targâ—… are hung vp in it euen all the Armour of the strong Cantiel cap. 4. vers 4. 4. Let Church men shew humilitie in worde deede countenance and habite 5. Let Priestes bee vnreprooueable adorned with good manners and not giuen to filthie lucre 6. The blame of filthy lucre where with many Church men were charged for this that they allured secular men to renounce the worlde and to bring their goods to the Church they endeuour with multiplied number of wordes to remoue 7. Bishops and Abbots who with deceitful speaches haue circumuened simple men and shauen their heads by such meanes doe possesse their goods in respect of their couetous desire of filthie lucre let them bee subject to Canonicall or Regulare repentance But let those simple men who haue laide downe their haire as men destitute of vnderstanding who cannot gouerne their owne affaires let them remaine in that estate which they haue once vndertaken but let the goods giuen by negligent parentes and receiued or rather reaued by auaritious Church men bee restored againe to their children and heires 8. If Church men lay vp prouision of Cornes in Victuall houses let it not bee to keepe them to a dearth but to support the poore in time of neede therewith 9. Hunting and halking and the insolencie of foolishe and filthie jests are to bee forsaken of Church men 10. Gluttonie drunkennesse is forbidden 11. The Bishop or Abbot must not resort to ciuill judicators to pleade their owne cause except it bee to support the poore and the oppressed Presbyters Deacons and Monkes hauing obtained licence from the Bishop maye compeare in Ciuill judgement seates accompanied with their Aduocate 12. Let not Presbyters Deacons or Monks bee fermers or labourers of the ground 13. It is reported of some brethren that they compell the persons who are to bee admitted in time of their ordination to sweare that they are worthie and that they shall doe nothing repugnant to the Canons and that they shall bee obedient to the Bishop who ordaineth them and to the Church in thewhich they are ordained which oath in regarde it is perilous wee all inhibite and discharge it 14. Bishops in visiting of their parishioners let them not be chargeable vnto them but rather comfortable by preaching the word and by correcting things that are disordered 15. It is reported that some Arch-deacons vse domination ouer the Presbyters and take tribute from them which smelleth rather of tyrannie than of due order For if the Bishop should not vse domination ouer the Clergy but by examplares to the flocke as the Apostle Peter writeth Much lesse shoulde these presume to doe any such like thing 16. Like as in dedication of Churches and for receiuing of orders no money is receiued euen so for buying of Baulme to make Chrisme the Presbyters keepers of Chrisme shall bestowe no money but Bishops of their owne rent shall furnish Baulme for the making of Chrisme and Lightes to the Church 17. It hath beene found in some places that Presbyters haue payed 12. or 14. pennies in yeerely tribute to the Bishop which custome wee haue ordained altogether to bee abolished 18. The receiuing of paunds from incestuous persons from men who pay not their Tythes and from negligent Presbyters is forbidden as a thing which openeth a doore to auarice but rather let Ecclesiasticall discipline strike vpon transgressours 19. Let people giue their Tythes to those Churches wherein their children are baptized and whereunto they resort all the yeere long to heare Church seruice 20. Let peace bee kept amongst all men but in speciall betwixt Bishops and Countes whereby cuery one of them maye mutually support another 21. Ciuill Iudges ought to judge righteously without exception of persons and without receiuing of rewardes and let their Officiars Vicars and Centenaries bee righteous men lest by their auarice and griedinesse the people bee grieued and impouerished And let the witnesses bee of vnsuspect credite for by false witnesses the Countreye is greatly damnified 22. The Abbots and Monkes in this part of the Countreye seeing they haue addicted themselues to the Order of Sainct BENEDICT let them endeuoure to conforme themselues vnto his institution and rules 23. The ordination of Presbyters Deacons and other inferioures is to bee made at a certaine prescribed time 24. Concerning Bishops Presbyters Deacons and Monkes who shall happen to bee slaine let the Emperour giue determination to whome the satisfaction of blood shall belong 25. In manie places the auncient custome of publicke repentance hath ceasted neither is the auncient custome of excommunication and reconciliation in vse Therefore the Emperour is to bee entraited that the auncient discipline maye bee restored againe and they who sinne publikely may be brought to publike repentance and euery man according as hee deserueth maye either be excommunicated or reconciled 26. It is reported that in some Churches there is contention strife for diuiding of Church rentes It is ordained therefore That no Masse shall bee saide in those Churches vntill they who are at variance be reconciled againe 27. Neither the Sacrament of Baptisme nor the Sacrament of Confirmation should bee reiterated 28. Concerning the decrees of affinitie and in what degree Marriage may bee bounde vp euery man is sent to the Canons of the Church to seeke resolution 29. Seeing that the man and the woman are counted in SCRIPTVRE as one fleshe their Parentage is to bee reckoned by like degrees in the matter of Marriage 30. The Marriage of seruantes is not to bee dissolued which is bounde vp with consent of both their masters euerie seruant remaining obedient to his owne master 31. It is rumoured that some women by negligence and others fraudulently doe present their owne children to the Sacrament of Confirmation to the ende they may bee separated from the companie of their husbandes Therefore wee statute and
doe the like Example in ABRAHAM who had a warrant to kill his owne sonâ—…e The people of Israel had a warrant to borrow from the Aegyptians vessels of siluer gold and costly rayment and Moses had a warrant to make Cherubimes and a brasen Serpent but those thinges are not lawfull to others who want the like warrant The next Argument borrowed from Scripture is this IACOB worshipped the top of IOSEPHS staffe therefore it is lawfull to worship Images The Councill of Francford answereth to this Argument that like as there is no such wordes in the Hebrew text 〈◊〉 〈◊〉 the words of the Apost in the Epistle to the 〈◊〉 cap 〈◊〉 vers 21 conteineth no such thing where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hee worshipped leaningaboue the top of his scepter but he worshipped not his Scepter And Augustine in his questions vpon Genesis affirmeth that he worshipped GOD and not the staffe of IOSEPH The third Argument taken out of Scripture is out of the booke of the Psalmes O Lord I haue loued the beautie of thy house Of this they concluded that images should be loued worshipped seeing they are the beautie and ornament of GODS house To this argument it is answered by the Councill of Francford that this argument is grounded vpon a wrong interpretation of Scâ—…ipture for by the house of GOD is not meant a materiall Temple and the ornament of GODS house is not Images but spirituall vertues Many other places of Scripture are filthily abused but I will haue some regarde to the Readeâ—… that he be not wearâ—…ed in reading an heape of friuolous arguments Many arguments are taken out of the writings of Fathers to proue the adoration of Images but these following are the chiefe and principall First they say that Basilius Mag us affirmeth that the honour done to the Image redoundeth to him whose image it is This he peaketh of Christ who is the Image of the inuisible God Coloss. 1. vers 5. And who is the brightnesse of his glory and the ingrauen forme of his person Heb. 1. vers 3. buth e is not speaking of Images formed by the hands of men The testimonie of Gregorius Nyssâ—…nus is cited who writeth that when he passed by the image of Abraham viuely pictured with the knife drawne readie to kill his sonne he could not abstaine from shedding of teares This argument is counted friuolous albeir Gregorius Nysserus wept yeâ—… he bowed not his knee to worship the imâ—…ge of Ab aâ—…an Moreouer the Councill of Franckford alleadged that the bookes of Gregorius Nyssenus were not extant Amongst argumentes taken from naturall reason to prooue adoration of Images this is the chiefe The Emperours Image is honoured therefore the Image of Christ should be honoured To this argument the Council of Francford 〈◊〉 this answere that GOD is not like vnto a morteli King locally circumscribed so that wheÌ„ he is in one place he cannot be at that same selfe time in another place Therefore to intertaine a 〈◊〉 rence in the peoples hearts towards their Prince this Custome of honouring the Kings image was found out But God who is euery where present whom no place can conteine he is not to bee sought in Images neither was that forme of worshipping either commanded or allowed by GOD. The argument inuented of later dayes to prooue adoration of Images is sophisticall the dishonour done to the Image of CHRIST redoundeth to himsâ—…lfe 〈◊〉 the honour done to the Image of Christ redoundeth also to Christ is an honouring of Christ himselfe The antecedent is prooued by the fact of Iulian the apostate in breaking in pieces the Image of Christ in Caesarea Philippi To this it may bee answered that the breaking downe of the brasen Image in Casarea Philippi was not a dishonouring of Christ in respect of the fact that Iulian did but in respect of the intention of the doer but when this is proued the consequent will not follow For albeit an euill intention be eneugh to bring a man within the compasse of such as dishonour Christ yet a good intention is not eneugh to proue that we are honourers of Christ but our actions also must bee ruled according to the commandements of Christ and therefore they who haue only an intention to honour Christ but in the meane time violateth his commandements by worshipping him into an Image shall neuer be counted honourers of Christ. The fourth rancke of argumentes is taken from miracles wrought by Images This argument is weake and faultie in all sides The antecedent is false as shall be declared hereafter But suppone that miracles had beene wrought in Images or by images it followeth not that they should be worshipped In the wildernesse God cured his people miraculously by looking to the brasen Serpent yet it was not lawfull to worship the brasen Serpent and when the people worshipped it HEZEKIAS brake it in pieces and called it Nâ—…hustan In like maner GOD wrought a notable miracle by the ministrie of PAVL and BARNABAS at Lystra yet would they not suffer the people to worship them and the comming of the Antichrist is foretold to be mighty by lying wonders yet is not the Antichrist to bee worshipped Therefore this argument is of no force albeit it were true that miracles had beene wrought by Images But let vs examine the antecedent of this argument they say that miracles haue beene wrought by Images For confirmation of this they bring in the viue similitude of Christes face printed into a cloth and by Christ his application of the cloth to his blessed face with his owne handes which portrature of his face he deliuered to the painter of King Agbarus to bee caried to him because the painter dazled with the splendore of CHRISTES face could not paint his similitude Now say they the very effigie of CHRISTS face miraculously by touching only stamped in the clothe declareth that GOD worketh miracles both in Images and by Images I answere this fable of Agbarus painter was not heard before the 700. yeere of our LORD that Damascene maketh mention of it The Apostles and Euangelists make no mention of any such thing neither yet Eusebius who had conuenient time to write of this miracle of the Painter if any such thing had beene true when hee writeth of the letter of King Agbarus sent to CHRIST and CHRISTS answere returned againe to him The miracle of the Image of CHRIST crucified by the Iewes in Berythus a towne of Syria out of the pierced side whereof flowed blood and water in great abundance and this blood mixed with water had a medicinall vertue to cure all diseases The writing of this miracle is ascribed to Athanasius but the very stile ditement and phrase of writing declareth that it is a booke supposicitious and not belonging to Athanasius Like as many other bookes giuen out vnder the name
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.