this ordinance but the ambassadours of Leo B. of Rome spake against it fearing lest the increasing magnificence of such an Emperiall towne should in ende bring Constantinople to the preheminence of the first seat Supremacie was long agoe the very aple of their eye and they could not abide that afarre off a diminution of this should be once pointed aâ—… Neuerthelesse this ordinance had alowance of the Councill notwithstanding of the contradiction of the Romane ambassadours In codice Romano saith learned Morneus all this action is lest out In the sixt Session of this Councill the Emperour Martianus with Pulcheria the Emprice were both present and craued of the Councill that ordinances should bee made for restraining the filthie Iucre and ambition of Monks and Clergie men who intangled themselues with seculare businesse for desire of gaine and riches whereupon followed this constitution that men who haue addicted themselues either to the Monasticke life or the Clergie they should not bee promoted to other dignities meaning ciuile offices because that is a distraction of them from their calling TREATISES BELONGING TO THE fourth CENTVRIE A TREATISE Of mans Free-will SVCH is the corruption of mans nature that wee seeke without our selues the fountaine of all euill and within our seluâ—…s the fountaine of all good whereas good reason requireth that we should transferre the cause of all iniquitie and infirmitie vpon our selues as the forlorne sonne did who blamed no person of his pouertie nakednes and contemptible estate except himselfe who had in most prodigall maner wasted his fathers goods and on the other part we should seeke the fountaine of all good things in GOD. For like as all waters haue their beginning from the Occan Sea and they powre their waters into the same Euen so all good gifts come from the Father of lighâ—… and they should bee vsed to the aduancement of his glory No heresie in the fift Centurie aduanced the freedome of mans free-will with so excessiue commendations as the herâ—…sie of the Pelagians did attributing vnto it power to fulfâ—…l all the Commandâ—…ments of GOD albert more easily and bettâ—…r beâ—…ing supported by the grace of God than otherwise but in so doing as Augâ—…stine writeth They did nothing els but hindered the worke of their owne saluation for nature beeing wounded sored vexed and the habilitie of it lost it hath more neede of a true confession than of a false defence But to the end that we may be truely reconciled to our GOD let vs fixe our eyes vpon two things First vpon our owne indigence and miserie and next vpon the abundance of the Lords mercies compasâ—…ons for the â—…ense of miserie only reduced not the forlorne son vnto his fathers house but with it was ioyned a consideration of the goodnes of his father In this treatise when I endeuoure to proue the imbecillitie of mans nature to doe good I wish no man to open one of the eyes of his minde and to close the other for the sight of our owne miserie without a consideration of the LORDS mercie can worke nothing in vs but desperation In this question if Philosophie were laid aside and our eares were patent to the instruction contained in GODS holy Scriptures doubtlesse wee should knowe GOD and our selues better than we doe But when both the teacher and likewise the auditours are accurate Philosophers I can finde few of the Craecian bishops who can abstaine from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Signifieth free-will for desire they haue to conquesse Philosophers to the Kingdome of GOD they giue too much to nature but holy Scripture is the true measuring line of the house of GOD whereunto if we firmly adhere and comprehend the right meaning of it we shall not be deceaued Now to keepe some order in this Treatise three things Godâ—…lling shall be entreated first what was the estate of mans will before his fall secondly what is the estate of mans will after his â—…ll thirdly what is the estate of mans will after his regeneratoâ—… As coÌ„cerning the estate of mans free-wil before his fall no man maketh question but ADAM had a free bent inclination to good which inclination to good notwithstanding it was wel set bently to good yet it differeth froÌ„ the free-will whereunto we shall be restored at the blessed appearance of our Lord Iesus Christan this respect because the free-will of man was in the custodie of nature at the first creation but at the second appearance of CHRIT yea and after our regeneration also it is into a surer custodie to wit in the custodie of grace therefore it commeth to passe that albeit a man fall from the first estate of his creation yet at the latter day hee cannot fall because his free will is in a better custodie than it was into before Yea and after our regeneration albeit wee haue an inclination to fall and to wander and to depart from our GOD yet the mightie assistance of CHRIST in whose hands the custodie of our free-will is committed may suffer vs to be moued but not to bee remooued from his eternall trueth and from our sure foundation Now before we leaue speaking of the estate of our first creation let vs remember that remarkable sentence of AUGUSTINE Sed quia nos creavit it a simus grati ut non simus quia sanat ingratâ—… that is because hee hath created vs let vs be so thankfull that we bee not vnthankfull because he hath healed vs. The good estate whereinto GOD first created vs should not impaire the goodnes of GOD in our regeneration but rather amplifie and increase the same Like as when GOD builded vp the Tabernacle of DAVID that was fallen and made it large and ample by the calling of the Gentiles no man had iust occasion to extenuat the glory of the second worke in respect of the glory of the first worke euen so let vs so talke of the estate of mans first creation that wee bee not found vnkinde to CHRIST for the worke of our regeneration The estate of a mans free-will after his fall is not to bee doubted of if so be our eares bee not locked vp from harkning to the voyce of GOD speaking to vs from his holy Sanctuarie for it is said in the booke of the Psalmes that The Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and secke God and in the next verse he saith All are gone out of the way all are corrupt there is not one that doth good no not one In these two verses the corruption of mans nature after the fall is vtterly damned in so much that in our vnderstanding there is nothing but horrible darknes and in our will and affections nothing but an inclination to euill Who dare now stand vp be a procutour for a sinfull nature corrupt in all the faculties thereof according to a definitiue
are iustified by faith onely The Apostle wisely considered that no man could liue spiritually except hee had a fellowshippe with GOD. Againe there is no fellowshippe that mortall and sinfull men can haue with GOD without remission of sinnes Neither is there any remission of sinnes without 〈◊〉 Mediatour and Aduocate And wee can take no holde of this Mediatour except onely by faith so that by faith wee liue and by faith we are made iust in the sight of GOD. Then this place of Scripture teacheth vs that it is faith onely that leadeth vs vnto CHRIST in whome wee finde righteousnesse and life but by a due and competent order to wit by stripping vs naked of all conceate of our owne strength and righteousnesse to the ende wee may haue the greater delite in the saluation that is offered to vs in CHRIST Faith is not like vnto a robber who strippeth a mannaked without any purpose to clothe him with a better garment But faith doth to vs as the father of the forlorue sonne did to him and as the Angell of GOD did to IEHOSVA the high Priest Both these were vnclothed of their beggerly rayments but onely of purpose to clothe them with better apparell so doth faith strippe vs naked of all vaine conceate of our owne righteousnesse to the ende it may leade vs to the wardrope of GOD there to bee cladde with the garment of the righteousnesse of CHRIST which is able to couer our nakednesse and to present vs holy blamelesse and vndefiled before his father Before I leaue the wordes of the Prophet HABACCVK let vs yet againe ponder the Emphaticke worde Behold for by seeing and hearing some good lessons may bee learned Beholde men who haue leaned vpon the staffe of GOD in our owne time how peaceably haue they concluded their dayes with SIMEON reioycing that they had scene the saluation of GOD. And on the other side men who haue leaned to their own righteousnesse albeit only in a part what agonie trouble of conscience haue they found in their last battell vntill they haue forsaken all confidence in their owne merits and leaned onely vnto the merites of the passion of our sweet LORD and Sauiour IESVS CHRIST The Papistes in our COVNTRIE for the most part haue beene like vnto the fishes called Amphbia which can liue both in the Sea and on the Land but when any man approaches neere to doe them harme they trust more to the sca than to the land euen so when the terrors of death beginnes to shake our countrey people then they leaue confidence in their owne merites and betake themselues vnto the deepe Ocean sea of the mercies of GOD in IESVS CHRIST In the second heade I promised to speake of the difference betwixt Iustification Sanctification betwixt the righteousnes of the Law and the Gospell Our Iustification is a free forgiuenes of our sinnes for CHRISTS sake and a free imputation of his righteousnesse to vs. Our Sanctification is an inherent holinesse begunne in vs by the operation of GODS Spirit to bee a testimonie that wee are in CHRIST The not obseruing of the difference betwixt these two hath beene and as yet is the ground of great errours True it is that these two gifts are freely bestowed vpon vs at one and the selfe-same time yet are they distinct in order of causes because Iustification is the ground from whence Sanctification as an effect doth flow And like as the starres called Pleiades or Vergiliae they doe arise and manifest themselues vnto the worlde all at one time yet are they distinct starres and Electra is not Alcinoe nor Alcinoe Celeno nor Celeno Mâ—…ia And the like may bee spoken of the other tâ—…ree whose apparition and disparition albeit it bee inseparable yet are they distinct starres Euen so Iustification and Sanctification are inseparably linked together yet are they two distinct giftes of GOD. I will vse yet another similitude for declaration of the same purpose If a sword be laide into the fire vntill the mettall thereof be firie coloured this sworde at one time hath two powers one to cut and another to burne yet is not cutting burning nor burning cutting but these two distinct powers are at one time inseparably in one subiect Euen so are wee at one and the selfe same time both iustified and sanctified yet are they still two different giftes of GOD. Nowe the doctrine of Iustification rightly taught is our cihefe incouragement to Sanctification and on the other parte the doctrine of Sanctification rightly taught giueth vnto vs the greatest assurance of our Iustification A man who is assured that his sinnes are freely forgiuen that hee is beloued of GOD in CHRIST yea and that hee hath put on CHRIST as the Apostle speaketh he may with courage and gladnesse addresse himselse to lead an holy life being fully perswaded that GOD will accept of his willing obedience albeit it can not be perfect in all points so long as wee dwell into this sinsull tabernacle And on the other side when the spirit of sanctification worketh in our members it is a token that we are incorporated into the stocke of CHRIST by true faith For like as the spirit of man quickneth no member that is cut off from his bodie euen so the spirit of CHRIST worketh not true sanctification in any person who is not made a member of Christes body by true iustifying faith For this cause the Romane Church blames vs vndeseruedly as though by teaching that we are iustified only by faith we had impaired the zeale of the people in doing of good workes To this I answere that more credite is to be giuen to the holy Apost PAVL who was taught in all trueth immediatly by Christ himselfe nor to the calumnies of the aduersaries of the doctrine of grace for the Apostle exhorting the Romanes to agodly conuersation he saith I beseech you brethren sor the mercies of God that yee offer vp your bodies an holy liuely and acceptable sacrifice to God and what mercies are those I pray you whereof the Apostle speaketh but the mercies whereof hee hath intreated in the former parte of that Epistle to wit GOD hath freely elected vs he hath freely instified vs he hath freely sanctified vs and hee shall freely in his appointed time glorifie vs. Nowe in regard of all these mercies let vs endeuoure to leade a holy conuersation as it becommeth them who are partakers of so great mercies This holy exhortation could not haue beene drawne from a more pithie more persuasiue and mouing ground Therefore wee will walke in the footsteps of the holy Apostles and continue still exhorting the people to leade an holy conuersation in regarde of the rich mercies of GOD in CHRIST who hath freely elected them to eternall life and freely iustified them by faith in CHRIST alanerly Whereas they obiect that experience it selfe testifieth that people are not nowe so bent and readie to doe good
of Iudea bestowed by his predecessour CAIVS vpon HEROD AGRIPPA and added thereto all the dominions of HEROD ANTIPAS whom CAIVS had banished Ioseph antiq lib. 19. cap 4. This HEROD AGRIPPA when hee returned from ' Italie to Judea builded the walles of Ierusalem sparing for no cost so high and strong that if the worke had not beene hindered by the procurement of MARSVS gouernour of Syria hee had made them impregnable Hee was not so carefull to build the walles of the spirituall Jerusalem for he beheaded the holy Apostle S. IAMES the brother of IOHN and did cast PETER into prison whome the Lord miraculously deliuered Acts 12. This HEROD and the Iewes made hauocke of the glory of God and blood of his Saintes For hee gratified them by shedding the blood of the Apostles of Christ and againe they gratified him by giuing him the glorie that appertained to God alanerly For which cause he was stricken by the Angel of God and consumed with wormes Acts 12. In this Emperour CLAVDIVS dayes the famine foretolde by the Prophet AGABVS Acts II. afflicted the world One of the causes of this plague doubtlesse was the manifold abuses of the creatures of God in the middes of the aboundance of bread the contempt of the poore which faultes were so vniuersally ouerspread in the worlde that some of the Emperours themselues were not free of the foule spot of intemperancie as the scoffing speaches of the people did witnesse in stead of CLAVDIVS TIBERIVS NERO calling the Emperour CALDIVS BIBERIVS MERO Funct Chron. This is referred to the successour of AVGVSTVS In the yeere of our Lord 48. and in the sixt yeere of the reigne of CLAVDIVS as CHYTRAeVS reckoneth was gathered that famous Councill of Jerusalem described viuely by the Euangelist LVKE Acts 15. whereat were present the Apostles PETER and PAVL and IAMES and BARNABAS a reuerent man of God in whome Apostolike giftes were not inlacking with other worthie men IVDAS surnamed BARSABAS and SILAS notable Prophets and fellow-labourers of the Apostles likewise the Commissioners of Antiochia and Elders of Jerusalem with many others who were beleeuers What was concluded in this Councill I remit to the faithfull narration of the Euangelist LVKE Acts 15. Alwayes if votâ—…s bee pondered rather then numbred this is the Councill of Councils more worthie to be called O Ecomenicke then the Councils of Nice of Constantinople of Ephesus and Chalcedon In the Councill of Nice were worthy Bishops who came from all quarters of the world but in this Councill were holy Apostles who could not erre in matters of faith O Ecomenicke Bishops indeede and any one of the holy Apostles was illuminated with more aboundance of cleare light in things pertaining to the worship of God then all the 300. and 18. Bishops conveened at Nice in Bithynia Many Romaine Deputies were sent in the dayes of CLAVDIVS to keepe Syria and Iudea in subjection to the Romaines such as MARSVS LONGINVS CVSPIVS PHADVS TIBERIVS ALEXANDER CVMANVS and FELIX I leaue MARSVS and LONGINVS for desire to open vp in what Deputies time things mentioned in holy Scripture came to passe When CVSPIVS PHADVS was deputie there arose a deceitful man named THEVDAS to whom resorted a number of men about 400. who were slaine and all who followed him were scattered Acts 5. ver 36 IOSEPHVS writeth that PHADVS sent foorth a troupe of horsemen who suddenly charged the people that followed THEVDAS and slew them and tooke THEVDAS aliue and cutted off his head and brought it to Ierusalem Ioseph antiq lib. 20. cap. 2 Euseb. lib. 2. cap. 11 After this man arose one IVDAS of Galile in the dayes of the tribute and drew away much people after him hee also perished and all that obeyed him were scattered Acts 5 37. If GAMALIEL in that narration keepe the order of time as these words After him would import of necessitie the words of the history of the Actes must be vnderstood of another THEVDAS then that man of whome IOSEPHVS writeth in the place aboue mentioned For IVDAS of Galite liued in the dayes of AVGVSTVS and when CYRENIVS was Deputie of Syria and Iudea Ioseph antiq lib. 18. cap. 2. and likewise antiq lib. 20. cap. 3. But I am not certaine whether or no the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe absolutely import that IVDAS of Galile was posterior in time to THEVDAS When CVMANVS was Deputie who succeded to TIBERIVS ALEXANDER the insolencie of one Romaine souldier was the destruction of twenâ—… 〈◊〉 innocent people hee discouered the secret parts of his body vpon a solemne feast day neere vnto the Temple and in the sight of the Iewes they counted this a contempt done to God in the porch of his owne house CVMANVS drewe the Romaine souldiers to the Castle called Antonia verie neere the Temple and set them in order and the people of the Iewes fearing the inuasion of the souldiers fled and in the narrowe passages ouertro de one another and a great multitude of people were slaine Ioseph antiq lib. 20 cap. 4. After this the people of the Iewes came to Cesarea where CVMANVS was for the time and complained of a Romaine souldier who had casten a booke of holy Scripture into the fire whom CVMANVS beheaded and so pacified the Iewes Ioseph antiq lib. 20. cap. 4. In end CVMANVS through his euill gouernement procured to himselfe the indignation of the Emperour CLAVDIVS he fauoured the wicked cause of the Samaritanes who had stopped the passages of the Galileans and slaine a great number of them They were accustomed yeerely to goe vp to Jerusalem to holy feastes and their way was through the townes and villages of the Samaritanes CVMANVS rather fauoured then punished this wicked fact of the Samaritanes therfore he was remoued from his place and FELIX was sent to be Deputie of Iudea Ioseph antiq lib. 20. cap. 5. Whether CLAVDIVS was impoisoned by AGRIPPINA his wife to prepare an easie passage to NERO her sonne to be Emperour or not I leaue that to be read in authors who haue entreated the lifes of Emperours politickly It contenteth me to write of the estate of the Church in their time Nero. DOMITIVS NERO succeeded to CLAVDIVS hee reigned thirteene yeres and eight months Euseb. lib 3. cap. 5. His mother AGRIPPINA after the death of CNEVS DOMITIVS AENOBARBVS was joyned in mariage with the Emperour CLAVDIVS In the first fiue yeeres of his gouernement he abandoned the insolencie of his wicked disposition so that it was a prouerbe in the mouthes of men Neronis quinquennium in regard of his good cariage for the space of fiue yeeres But a fire long couered in end breaketh out into a mightie flame that no water can sloken it His crueltie against his mother his wife 's OCTAVIA and POPPEA his master SENECA the Poet LVCAN and the vile abuse of his body with persons of his neerest consanguinitie I remit to the reading of learned authors who haue written exactly the
I am the lesse moued with their speaches because it is the custome of lamed creeple men to be mounted vp on horsebacke an euil cause supporteth the own infirmitie by the loude trumpet of rayling wordes yet haue they not cleared to the world that wee maintaine obstinatly any point of doctrine repugnant vnto the articles of true faith and vnto the principall grounds of Christian religion preached by Christ and committed to write by the holy Apostles Let them be as prodigall in their curses as they please crying out against vs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I answere with simplicitie of a humble mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this word written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth a thing hanged vp in the Lordes Temple and dedicat to God Haue we not seene with our owne eyes deepe woundes made in the flesh of man that haue beene needled by skilfull Chirurgians and in end cured and healed and the skinne of man cutted in twaine by the sword vnited againe by the needle medicinable plasters That doctrine which endenoureth to needle the wounded world and to vnite it againe vnto that holy doctrine taught by the Apostles and Euangelistes and professed in the first hundreth yeere of our Lord shall we call it hereticall Shall we be so babish that wee cannot discerne the sword from the needle conjunction from separation healing from hurting welfare from woe If we knew Christ Iesus and the power of God working by his word we had not so rashly condemned the trueth of God The Iewes spake as confidently against Christ as euer the Councill of Trent hath spokeÌ„ against vs We hâ—…ue a law according to our lawe hee ought to de because hee made himselfe the Sonne of God Ioh. 19. ver 7 Vnder pretence of zealous keeping of the Law made against blasphemers Leuit 24. 15. they condemned the holy One of God as a blasphemer But his father by loosing the sorowes of death receiuing him into heauen placing him at his owne right hand annulled ipso facto that rash sentence giuen out in earth against the innocent Lamb of God Euen so the Lord in his owne appointed time by receiuing our soules into those celestiall mansions prepared for his owne Saintes shall vndoe the rash decreetes that are giuen out against vs in the earth In all ages this matter hath bene contrauerted and Heretiques haue obstinatly maintained their bad and reprobat opinions and as obstinatly refused the odious and vile name of Heretiques and this question in our dayes is like to a flame of fire which no aboundance of water can sloken The definition of an heresie we haue alreadie set downe in the 3 chap resteth nowe in this treatise to ponder the name it selfe to consider the ground of heresie the propagation and preuailing power of it at sometimes the greater and more preuailing power of the curse of God making heresie in end to wither as the figge tree did that was cursed by Christ And finally to declare what should be the cariage both of Pastours magistrats and people toward Heretiques 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the Greeke language and very ample in signification for it signifieth a choosing Now it is certaine that it is no fault to a man to take a choise when God doth offer it vnto him as when it was offered to SALOMON to aske what hee liked best he choosed rather to craue wisdome then riches from God 1. Reg. 3. and when DAVID choosed rather to fall into the hands of God then of man 2. Sam. 24 ver 14. DAVID in choosing the pest rather then the sworde or famine tooke a choice which was offered vnto him by God And the pondering of the generalitie of the worde may declare that in things indifferent wherinto God hath granted vnto men a libertie free choice such as eating of flesh or abstinence from it marying or not marying a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON and a man is not to be called an Heretique because he marieth because God hath giuen him libertie to marie or not to marie as a man listeth best prouiding alwayes he seeke counsell of God to dispose him in such indifferent things that way whereby he shall be most meete and able to glorifie God For true it is that the Euangelist writeth No man hath seene God at any time the onely begotten Sonne of God who is in the bosome of his Father he hath reueiled him Ioh. 1 which words plainly doe testifie that in matters of faith God hath not giuen vnto a man a free choice to embrace what opinion he pleaseth but God hath tied bound vs in matters of faith to the mouth of his deare Sonne to the ende we should thinke no other thing of God then Iesus Christ hath reueiled vnto vs. Now anent the ground of heresie I followe the opinion of AVGVSTINE in his booke of exposition of some places of the epistie to the Galathian wherein hee compareth Heretiques to the sonnes of KETVRA whome ABRAHAM maried after the death of SARA Gen. 25. These children were procreated of an old father and of a yong mother euen so Heretiques pretending antiquitie of Scripture but forging vnto them a new yong sense whereinto Scripture was not written they become defenders of a false opinion The words of S. AVGVSTINE are these Ex occasione antiquaeveritatâ—…s in novitio temporalique nati sunt mendacio that is through occasion of antiquitie of the trueth they are borne into the noveltie of a temporall lie so that AVGVSTINE his judgement soundeth to this that Heretiques pretend antiquitie of scripture for their father but they are more like to KETVRA then ABRAHAM following rather the noueltie of error then the antiquitie of veritie In this maner IRENEVS thinkèth that heresies do spring vp of a false vnderstanding of holy Scriptures vsing the comparison of men who breake the golden image of the king after it is molten againe fashion it according to the similitude of a Foxe now it can not be called the kings image any longer albeit it be composed of that selfe same golde whereof the kings image was made euen so when wordes of Scripture are drawen to a new false hereticall sense count that new sense heresie not Scripture Iren adversus Ualent lib. 1. cap. 1. Now these opinions of IRENEVS and AVGVSTINE concerning the originall ground of heresie do well agree with the word of Christ himselfe written in holy Scripture Are ye not therefore deceiued because ye know not the Scriptures neither the power of God Marc 12. 24. The Sadduces knew wel eneugh the wordes of scripture but not the right sense and meaning of them And therfore it is great wisdome to mixe our reading with prayer to the ende that the Lorde who guided the
betwixt Iulius and the Arrians conueened in the Councill of Antiochia are to bee read in the Historie of Socrates Platina in the grandoure of his speeches is inconsiderate as if Iulius had damned the presumption of the Orientall Bisshops who durst conuocate an assemblie without licence before obtained from the Bishop of Rome Noe such thing is contained in the letter of Iulius but onely an expostulation that they did not aduertise him of their Councill to the ende hee might haue sent his Ambassadours and giuen vnto them his best aduise Iulius knewe the Constitutions of the Nicene Councill which gaue power to euery Patriarch within his owne boundes to conuocate Councils To IULIUS succeeded LIBERIUS and continued sixe yeeres some assigne vnto him eighteene yeeres others ninetecne yeeres so vncertaine is the computation of the yeeres of their gouernament Hee gouerned the Church of Rome in the dayes of CONSTANTIUS by whom also hee was banished to Thracia because hee woulde not consent to the depositiâ—…n of ATHANASIUS which point was seriously vrged in the Councill of Millane THEODORETUS giueâ—…h ample testimonie of his constancie and freedome of speaking to the â—…mperour not disagreeing with his name before his banishment In his absence FOELIX the second was chosen to be Bishop of Rome to whome THEODORETUS giueth this praise that hee adhered firmely to the Nicene Councill but blameth him for this that hee receaued his ordination from Arrians Nâ—…twithstanding hee was more hated by the Arrians then was LIBERIUS and was put to death by them after he had gouerned one yeere foure monethes two dayes After two yeeres banishment LIBERIUS returned back again to Rome THEODORETUS is silent in the matter of his praises after his returning Hilarius Bishop of Poitiers affirmeth that hee both consented to the deposition of Athanasius and to the councell of Sirmium There is nothing inlaking now to giue out a determinate sentence whether or no the Bishop of Rome may erre in matters of Faith but onely the compearance of the great Aduocate of all euill causes Onuphrius who will needes find out some old partchment or some vnknown manu-script to free the chaire of Rome from all suspition of errour in matters of faith But Bellarmine giues ouer his cause and can finde no sufficient Apologie for him because his letters written to the Emp. Constantius after his returning from banishment smels of Arrianisme After the death of Libâ—…rius succeeded Damasus and ruled 18. yeeres in time of the reigne of Iulian of Iouinian and of Valentinian his competitor Ursinus had many fauourers in so much that the question who shoulde bee elected Bishop of Rome was tried by the sword rather then by reasons suffrages and votes so that in the Church of Sisinum were slaine to the number of 137. persons Damasus preuailed and had the vpperhand Hee was friendly to Peter Bishop of Alexandria whom Lucius an Arrian Bishop imprisoned but he escaped and fled to Rome as Athanasius had done before in the dayes of Iulius Hee damned the Heresie of Apollinaris in a Councill conucened at Rome His Epistle written to the Oriental Bishops whereinto he intimates vnto theÌ„ the condamnitour sentence pronounced against Apollinaris and his disciple Timotheus is indiâ—…ed with the swelling pride of a lofty mind breathing soueranity and preheminence aboue all other Churches as if the Romane Church were that onely Apostolicke chaire whereunto all other Churches aught homage and reuerence So that Basilius Bishop of Casarea in Cappadocia complaines of the pride of the West because they cared onely for their own preheminence but not for the estate of their persecuted brethren in the East vnder the Arrian Emperour Valenâ—… whose estate they knew not neither sent they mâ—…ssengers to visite them neither woulde they receiue true information concerning the estate of their brethren Yea and Basilius saieth that hee purposed oft times to haue written to the chiefe of them that is to Damasus that hee shoulde not count the splendor of pride to be true dignitie honour Where it is to be marked that wheÌ„ he speakes of Damasus he calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the principal of them to wit of the Châ—…rches of the west but not the supreame gouernor of the uniuersal Church neither the soueraâ—…gn coÌ„mander of the Churches of the East It is ignorance of the Ecclesiastical historie that makes men to imagine that the supremacie of the Bishop of Rome is an ancient thing When Damasus damned the Heresie of Apolbnaris in the Council conueened at Rome it was the yeere of our LORD 379. according to the computation of Ierum and at this time the very aiming to supremacie is counted Splendor Supubiae that is the splendor of pride Damasus wrote concerning the liues of the bishops of Rome preceeding his time was familiarly acquainted with Ierom as Ieroms writings clearly proports To Damasus succeeded Siricius and ministred 15. yee es at what time Gratianus and Valentinian obtained the Emperiall gouernameÌ„t he ordained that maried men who were admitted to Ecclesiastical offices after their ordination should absteine from the company of their wiues as if it were great deuotion to a man to transgresse against the wife of his youth the wife of his couenant and his companion in all his wearisome labours His prohibition of the seconde mariage smelleth of the Heresie of Montanus In his time with pride of the 〈◊〉 at Rome was joined vnsatiable auaritiousnes increasing daily by degrees so that the Emperours Valentintan the II. and Theodoâ—…us were compelled by a law to inhibite widows vnder pretence of deuotion to leaue their houses treasures and house-holde-stuffe to the Church to the vtter impouerishing and vndoing the estate of their children Bishops of Alexandria IN the third CENTURIE wee rested at the name of 〈◊〉 Bishop of Alexandria whose successour was Alexander His accurate disputation anent the unitie in the Tiinitie made Arrius a presbyter in Alexandria to thinke that Alexander was intangled with the erâ—…our of Sabellius Hereof arose contertious dispuâ—…ations new opinions exulcâ—…er te minds open schismes This intestine maladie was not vnknowne to the good Emperour Constantine who sent Hosius Bishop of Corduba a man singularly beloued of the Emperour together with persuasiue letters from the Emperour exhorting both Alexander and Arrius to leaue accurate profounde disputations and keepe inuiolably the peace unitie of the Church But no meanes could auaile vntill this question was desided by the determination of the generall Councill of Nice After the Councill of Nice had damned the opinion of Arrius as Hereticall Alexander continued not aboue 5. monethes aliue In the last period of his life hee called for Athanasius but he was not present Of whom Alexander said Thou hast escaped but shalt not escape fore-prophecying that Athanasius should vndergo that wieghtie charge which he giuing place to nature
are reckoned amongst orders of Monkes yet was their emploiment more in desending Christians from the injurie of Infidels then in reading praying or any other spirituail exercises What became of these Templarii after they were dispersed throughout EUROPE and whether they were justly or vnjustly cut off all at one time by the ordinance of Clemens the fift in the Councill of Vienne I omit to speake but whether they had beene guiltie or innocent it was but small clemencie in Pope Clem. to giue out a sentence of death against so many before they were warned heard and sufficiently conuicted of faults laide vnto their charge The Orders of Carmelâ—…es who dwelt vpon Mount Carmell where Helias prayed and of Camaldinenses Ioannites the Order of white Monkes of the holy Trinitie of S. Clara of Penitentiers and scourgers of themselues of Crosse-bearers and Starrebearers of Minimes and of Bonehomes of Penitent sisters of Saccit of Bethlehemites of the seruantes of Marie of Georgians and many more This multiplication of Orders declareth that there was greater care amongst late Monkes to find out some dissimilitude of habite and ceremonies amongst themselues then to conforme themselues to the similitude of CHRIST The Orders of the Franciscans and Dominicans ouerspred the worlde about the 1200. yeere of our LORD Their number in short time was mightilie increased so that the Francisâ—…ans rejoyced that there were founde of their Order in diuers Nations two thousande one hundreth fourescore and sixe Monasteries And the Dominicans numbred foure thousande one hundreth and fourtie sixe Monasteries in EUROPE all professing their Order as Creccelius sometime an Augustine Monke reckoneth These were like vnto the Frogs of AEGYPT whose number made them to bee fearefull And like vnto the Grasse-hoppâ—…rs of AEGYPT which ate the residue that remained and escaped from the Haile These were like vnto Mothes in a garment like Myce in a barne like Caterpillers amongst corne and roust in mettals so offensiue vnto the world that the people groned for the oppression of begging Friers The Dominicans followed the rules of the Augustine Monks this is the cause wherefore Creccâ—…lius of whom we spake before reckoneth not the Dominicans as one of the principall stockes and rootes from which other Orders as branches did proceed Both these Orders of Franciscans and Dominicans had their allowance and confirmation from Innocentius the third who dreamed that the Church of Laterane was bowing and inclining to fall and that saint Francis and saint Dominicke set to their shoulders to vphold the decaying Church of Laterane What wonder is it that these Orders teach a doctrine of lyes dreames whose confirmation coulde not bee obtained vntill Pope Innocentius the third dreamed that these two did vphold the Church of Laterane In the Sermones of the begging Friers saint Francis is extolled with excessiue praises as if by long fasting earnest prayers and deepe meditations he had beene counted worthie to see Celestiall visions and to bee marked in handes feete and side with the markes of the sufferinges of CHRIST Notwithstanding of all these Hyperbolicke praises in the verie beginning of his deuotion hee beganne at theft and stole money from his father and gaue it to a Priest to helpe the reparation of the Church of saint Damian And for this cause his father tooke him and did beate him with manie stripes In so farre that they who doe pleade saint Francis cause deny not that hee tooke away his fathers money neither doe they deny that for this cause hee was chastised by his father but they call the foresaide chastilement persecution The Monkes and Friers of the Order of Saint DOMINICKE doe attribute vnto him both in his life-time and after his death the working of so manie and so great miracles as if it were their purpose not onely to preferre him vnto saint FRANCIS but also to equali him to CHRIST and to his Apostles Notwithstanding his greatest deuotion was in beating himselfe thrise â—…uerie night with an yron chaine partlie for his owne sinnes partlie for the sinnes of other men who were aliue and partlie for the sinnes of those who were in purgatorie This fact I saie was as foolish and derogatorie to the honour due to CHRIST and to the merites of his sufferinges as anie thing that was done by that notable foole saint FRANCIS The latest Orders such as the Iacobines and Capuscings are but branches of the Francisâ—…ane and Dominicane Orders and are famous as Erostratus was rather for euill then for good The lapuscings are fine Trumpetters to proclaime warre-fare against the Citie of GOD And the Iacobines are souldiours of Sathan to put hande to worke and to fight against the Heauen in not sparing the Anointed of GOD and him who was anointed with that Celestiall oile that came from aboue as they themselues and others of their Religion doe affirme Concerning the Iesuites who may more properlie bee called Layolites then Iesuites because they walke rather in the foote-steps of Layola the author of their sect then in the footesteps of IESUS who neuer taught any man to follow the way of Cain as they doe But Layola was a souldiour and delited in shedding of blood Of them I say I am in doubt whether to call them an Order or not for the old Aenigma is reuiued in them Vir non vir percussit non percussit lapide non lapide avem non avem super arbore non arbore Euen so the Layolites may be called an order and not an ordere because they will not be bound vnto a certaine habite as a distinguishing note separating them from other Orders lest by their habite they shoulde bee discouered and made knowne to Princes against whose estate they trafficke with most treasonable attemptes neither will they conteine themselues within their owne boundes as if they woulde counterfeit the Apostles but with a preposterous counterfeiting called by the Gracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostles were the Ambassadours of CHRIST the Iesuites are the ambassadours of the antichrist the Apostles endeuoured to set vp the Throne of CHRIST by preaching the death of CHRIST the Iesuites endeuour to repaire the losse of the antichrist with the slaughter of Christian Princes O generation of Vipers the broode alreadie conceiued in their venomous breastes will bee their destruction as it is the destruction of the feminine Vipers but I leaue a description of their bloodie attemptes to others who haue better knowledge of the profundities of Sathan more clearely manifested in them then it was of olde in the tenne persecuting Emperours To all these fore-mentioned Orders one thing is common that they are all obliged bound by vowes of chastity pouerty obedience euery one to the atteÌ„dance of his owne order the Layolites haue added the vow of temperancie without which custody it is hard to keepe chastitie the vow of chastitie is good prouiding that Matrimonial chastity be included vnder the generality of the word
professing the true faith in his roome Alwayes Agapetus died at Constantinople after hee had beene chosen B. of Rome 11. moneths 21. dayes and his body was put into a chest of lead and transported to Rome Siluerius the sonne of Hormisda sometime B. of Rome was successor to Agapetus Theodatus King of Gothes compelled the Clergie to subscribe to his election he gouerned the Church of Rome at that time when Iustinian sent Belisarius to fight against Vitiges Theodora the Emperour Iustinians wife sent to Siluerius desiring him that hee would condescend to the restitution of Anthemius an Eutychian heretique and to the deposition of Menas B. of Constantinople Siluersus refused to obey such impious commandements Therefore Theodora sendeth a commandement to Belisarius to banish Siluerius and to appoint Vigilius B. of Rome who had promised to fulfill her desires Thus was Siluerius banished to the Isle of Pontia after hee had ruled the Church of Rome one yeere 5. moneths Vigilius succeeded to Siluerius and ruled 17. yeeres 26. dayes His entrie to this office is inexcusable for by open force secret bribes and promises to performe the impious desires of the Emprice he obtained the chaire of Rome so that Onuphrius cannot finde out an excuse for his vnlawfull entrie Theodora the Emprice vrged him to performe his promise to restore Anthemius But Vigilius as appeared repenting of his great temeritie and rashnes answered that euill promises were not to be keeped for this cause he was led away violently to Constantinople and a cord was fastned about his necke he was drawne through the streetes and cast into prison hee indured all this contempt the more patiently because hee confessed that for his srâ—…nes he had deserued greater punishment at the hands of GOD than this was In end he was deliuered out of prison by the earnest request of Narses captaine of Iustinians armie in Halie but he died by the way and he whom so many cares could not destroy the sicknes of the grauell destroyed him at Sicile his body was transported to Rome and buried there But now let vs consider the ineptitude of Baronius who keepeth no measure in his historie but as the Poet speaketh of a ship tossed with a vehement tempest Tollimur in coelum sublato gurgite iâ—…dem Subducta admanes imos descendimus unda When Baronius speaketh of the entrie of Vigilius he calleth him athiefe a brigand a man who entred not by the doore of the sheepe-fold a false bishop an Antichrist yet soone after he calleth him the Vicar of Christ as though by the crueltie whereby he draue his predecessor Siluerius to death hee was incontinent worthy of the name of the Vicar of Christ. Albeit hee restored not Anthemius according to his impious paction with Theodora yet hee wrote vnto the heretiques Anthemius Theodosius and Severus and confirmed their errour by his secret missiue letters as Morneus in his booke called Misterium iniquitatis Proueth His cariage in the fift generall Councill he beeing present in the towne of Constantinople shall be declared God willing in the owne place the cord that was lapped about his necke and drewe him through the streetes of Constantinople could not draw out of his proud stomacke the conceate of supremacie for he sent his opinion in write to the Councill but would not be present to sit in a lower place than Eutychius B. of Constantinople and moderator of the Council AFTER Vigilius succeeded Pelagius 1 hee ruled the Church of Rome 11. yeeres 10 moneths 28. dayes In a very perilous time this charge was committed to him namely when the nation of the Gothes had chosen Totilas to be their King who was a fierce and cruell man and was called for his fiercenes Flagellum Dei that is the scourge of GOD he led a great armie from Taruisium through Italie destroying and wasting the countrie whithersoeuer he went but he set his face chiefly against Campania By the way hee addressed himselfe in the habite of a simple souldier to mount Cassinates where was S. Benedict the father of Monkes not because he inuented the Monasticke life but because the most part of Monkes adhered to the forme inuented by him he was but lately sprung vp in the dayes of the Emperour Iustinus the elder and of Pope Iohn the first yet was his name in great account so that Totilas in a disguised habite went vnto him and conferred with him Platina writeth that S. Benedict knew him notwithstanding of his deepe dissimulation and with terrifying words disswaded him from vsing cruelty against Christians The Counsell was good but Totilas was not obedient vnto it He was slaine in battell by Nases neere to Brixellum and Teias whome the Gothes choosed in his rocme was slaine in battell at Nuceria so the Kingdome of the Gothes in Italic was vtterly vndone by the valour of Narses After the first comming of Theodoricus into Italie they reigned in Italie 72. yeeres Now their name dominion and all their might is vtterly quenched Pelagius depended much vpon the friendship of Narses And when Macedomus B. of Aquileia died Honoratus B. of Millan ordained Paulinus to be his successour Pelagius B. of Rome grieued at this Neuerthelesse hee complâ—…ineth not to Narses that Paulinus was made bishop of Aquileia without his consent but rather because this was done without the foreknowledge of the most noble Emperour Iustinian who like as he had deliuered Istria and Venice from the grieuous bondage of Totilas so likewise it became them to expect the Emperours answere before they had appointed a bishop in Aquileia Mark the hypocrisy of the bishops of Rome vnder colour of obedience to the ciuile Magistrate secretly creeping to their owne soueraignity the chiefe marke whereat they continually aimed Iohn 3. succeeded to Pelagius gouerned 12. yeres 11 months 26. dayes In the dayes of Iustinus the younger who was successor to the Emp. Iustinian did he minister in the Romane Church at that time when Alboinus King of Longobards came into Italie with a great armie with their wiues children setled their abode in that part of Italie which lieth about the riuer Padus The Emprice Sophia had irritate Narses that valiant captaine with contumelious wordes and he gaue both to her to the estate of the Empire this hard meeting that hee possessed the Longobards in Italie weauing a web vnto her according as he promised which she wâ—…s not able all her time to vndoe againe The Deputie of the Emp. of Constantinople kept a part of Italie which was not conquessed by tâ—…e Lombards this was called Exarchatus Ravenna the B of Rome with assistance of the countrie kept Rome free from the dominion of the Lombards for a short â—…ime At this time did Iohn 3. gouerne the Church of Rome He brought â—…n newe constitutions in the Church that Chorepiscopi otherwise called Vicarâ—… Episcoporum should haue no power at all of
of humane wisdome who chused Patriarches to sâ—…ppresse heresies and yet they are the principal maintainers of it Like wise a multitude of wicked men specially Monks cried out against the decrees of the Council of Chalcedon which was assembled by the authoritie of the Emp. Martianus these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had no principall head vpon whom they depended all these countenanced the heresie of Eutyches whereby it became the more pernicious to the Church It is to be vnderstood that old heresies such as the heresie of the Manicheans and the heresie of the Donatists sprung vp of latter time were in vigour and strength as yet whereby it came to to passe that Augustine is compelled to write in his time against many Manicheans such as Faustus Fortunatus Felix Sâ—…cundinus against Donatists such as Gandentius Parmenianus Emeritus Ticonius so that it is euident that the Church in this Centurie in the former was chiefly perturbed with the multitude and diuersitie of heresies CHAP. IIII. Of Councils COncerning Councils gathered in the dayes of Arcadius and Honorius by Epiphanius in Cyprus and Theophilus in Alexandria vnder pretence of damning the bookes of Origen and in Constantinople first last by the malice of Eudoxia the Emperour Arcadius wife to procure the deposition of Iohn Chrysostome B. of Constantinople I hope I haue not need to make a new declaration of things which are amply declared in the preceeding historie About the yeere of our Lord 419. a great number of bishops were assembled in the towne of Câ—…thage whose names are particularly expressed in their Synodicke letter sent to Innocentins I B. of Rome In this assembly they damned the opinions of Pelagius Coelestius which hath bene aboue rehearled as hereticall The answere that Innocentius returned to the Councill is intermixed with words of swelling pride as if no decreet could bee firme vntill it had allowance of the Romane chaire yet the fift Councill of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius Amongst the canons of this Councill the two last are to bee remarked namely the 14. and 15. canon The one declareth that no Church was consecrated without the reliques of the Martyres the other declareth that adoration of reliques at this time was the custome of Ethnickes supplication is appointed to be made to the Emperours that reliques which are found in Images groues or trees or such other places should be abolished The first Councill of Toledo in Spaine was assembled vnder the reignes of Arcadius and Honorius the yeere of our LORD wherein this Councill was gathered is much contrauerted therefore I ouerpasse it contenting my selfe with some notice of the time of the Emperour in whose time the Councill was gathered It seemeth to haue bene assembled for confirmation of the Nicene Councill and refutation of some errours The canons anent prohibition of marriage to some persons are foolish and the admitting of a man to the communion who wanteth a wife and contenteth himselfe with one concubine allanerly is foolisher so perilous a thing it is in a iot to depart from the certaine rule of the written word of GOD. Mileuitum is a towne of Numidia in it many bishops were assembled vnder the reigne of Arcadius whose names are particularly expressed in the letter sent from the Councill to Innocentius B. of Rome which letter is insert in the Epistles of Augustine together with the answere of Innocentius I. Two principall causes mooued them to assemble together First to finish the worke they had begunne in the fift Councill of Carthage in condemning the heresies of Pelagius and Coelestius by whome as yet many were deceiued and peruerted from the true faith Augustine B. of Hippo was not onely present but also president The opinions of Pelagius and Coelcstius anent the power of mans nature not supported by the grace of GOD and the free will of man to doe good of it selfe is so solidly refuted and that by arguments taken out of holy Scripture alanerly that it is to bee wished that other Councils had followed the example of this Council whereinto Augustine was president The other cause of the meeting of this Councill was to constitute canons anent ecclesiasticall discipline specially that no man should make appellation from his owne bishop to bishops beyond sea but incace his own bishop did him wrong then he should appeale vnto an assembly of African bishops but he who wold needes appeale to bishops beyond sea meaning chiefly of the B. of Rome let him bee secluded from the coÌ„munion of all African bishops The cause of Apiarius his B. Vrbanus Siccensis seemeth already to be wakned the fathers of this Council foresmelled that he was to appeale to the B. of Rome like as hee did indeed to Zosymus the successor of Innocentius therefore likewise men in due time they made this constitution Innocentius receiued the Councils letter froÌ„ a brother named Iulius approued the condemnatorie sentence pronounced against Pelagius Coelestius but marke the words of Innocentius letter Frater Coëpiscopus noster Iulius dilectionis vestrae literas quas ex Milevitano cura fidei propensiore misistis mihi inopinanter suggessit that is to say Our brother and fellow bishop Iulius brought vnto mee vnawares your brotherly letters which yee sent vnto me from the Councill Mileuitanum with a care very bent for the faith The word inopinanter declareth that hee receiued their letter before hee knew that any such Councill was gathered for the bishops of Rome as yet tooke not vpon them that authoritie to be the only appointers of generall and nationall Councills Pâ—…lagius after this Councill compeared before a Councill in Palestina and seemed to renounce his errours but hee spake deceatfully as heretiques are accustomed to doe but he set foorth nothing in writ to destroy the errour hee had builded and to procure the safetie of them whome hee had intanâ—…led with the snares of deceatfull errours as the Epistle of Aurelius Alipius Augustinus Euodius and Posstdius written to Innocentius doth declare Obscure Councils I haue both ouerpassed with silence do mind God-willing to keepe the like order in time to come In the yeere of our LORD 420 and vnder the reignes of Honorius and Theodosius 2. a great nationall Councill was assembled in Carthage two hundreth and seuenteene bishops were present at this Councill and it continued for the space of sixe yeeres Aurelius bishop of Carthage was moderator Three bishops of Rome to wit Zâ—…symus Bonifaecius 1. Coelestinus endeuoured with all their might to perswade the Africane bishops that they were vnder the soueraignitie and iurisdiction of the bishops of Rome but all in vaine as the issue of this Councill will proue The ground of the great controuersie betwixt the bishops of Rome the 6 Councill of Carthage was Apiarius Presbyter
be miserably disioyned if such things be not comported with by the fauourable Reader it will bee hard to abridge this head of Councels to the contentment of a learned Reader This Councell of Bracara by Caranza is called the first Councell of Bracara In it manie olde opinions of the Prisc◅llianistes and Manicheans concerning prohibition of Marriage meats are damned together with the heresies of Samosatenus Photinus Cerdon and Marcion Canons set foorth in this Councell are so coincident with the Canons of other Councels that there is no necessitie to make rehearsall of them In the 30. can of this Councell it is ordained That no poesie shall bee sung in the Church except the psalter of the olde Testament IN the 4. yeere of Bambas king of Gothes 8. bishops were assembled in Braga In the beginning of the Councell for confession of their faith they made a new rehearsall of the summe of the Nicene faith After this they set down 8. ordinances in manner following 1. That all superstitious opinions beeing rejected bread and wine mixed with water onelie should be offered in the Sacrifice and not the liquor of milke nor pure vnmixed wine nor bread dipped in wine H◅ere marke that the giuing of vnmixed wine to the people in the Sacrament or Sacrifice is called superstition such bitter fruites doe ensue vpon magnifying the traditions of men that Christes owne institution is called superstition 2. That vessels dedicated to God bee not abused and employed to seculare and humane vses 3. A Presbyter when hee saieth Masse let him bee clothed with his Orarium on both his shoulders and bee signated on his brest with the signe of the Crosse. 4. Let no person of the Clergie cohabite with women no not with their owne sisters without witnesses of their conuersation 5. Vpon Festiuall dayes reliques enclosed in an arke shall bee borne vpon the shoulders of the Leuites as the Arke of GOD in the olde Testament was accustomed to bee borne 1. Chron. 15. 15. and not about the necke of a bishop and incase the bishop will needes carry them himselfe then shall he walke on foote with the rest of the people not be carried in a coach by his deacons Here marke how mens traditions are equalled to the commandemēt of God 6. Presbyters Abbots and Leuites for the dignity of their calling shall not be punished with stripes by the bishop lest in dispersoning the principall members of his owne body hee bring himselfe into contempt of his subjectes 7. Let no honour bee solde for promise of rewards 8. Let gouernours of Churches haue a greater regarde to the weale of the Church than to their own particular affaires In end thanks is giuē to God to the king for their meeting they subscribe the fore-named ordinances Here marke that in the countrey of Spaine the king still keepeth in his owne hand power of conuocating Councels IN the yeere of our Lord 681. in the 12. yeere of the reigne of Constantinus Pogonatus a generall Councell was assembled at Constantinople by the authority of the Emperour and not by the commandement of Pope Donus nor Agatho his successor nor of Leo 2. the successour of Agatho as the Diuall letter of Constantine directed to Pope Donus and receiued and obeyed by Pope Agatho clearly testifies As for the number of bishops cōuened there is an infinite discrepance betwixt the authors who make rehearsal of their number the least number reckoned is 150. The question discussed in this Assemblie was about the willes and actions of Christ. Macarius patriarch of Antiochia Stephanus his disciple partinaciously defended the errour of the Monoth◅lites confirming also their opinion by the testimony of Honorius sometime bishop of Rome whose letters written to Sergius sometime bishop of Constantinople being read in the opē audience of the Councell made it clearly known that he also was infected with the errour of the Monothelites For this cause Honorius b. of Rome Sergius Pyrrhus and Paulus bishops of Constantinople Cyrus b. of Alexandria and Macarius b. of Antiochia were all excommunicated likewise Polychronius a ridiculous Monke and his complices were excommunicated and with great shame and ignominy rejected from the fellowship of the Church For he offered to proue the opinion of the Monothelites to bee the trueth of God by writing the summe of that opinion in a paper and ouer-spreading it vpon a beere wherein a dead man was laide hee put the Councell in hope that hee shoulde raise the dead man to life againe but after triall hee was founde to bee a lying and a deceitfull fellowe and hee likewise was excommunicated This Councell made no Canons and Constitutions concerning Church discipline as other Councels had done before For this cause Iustinian the second the sonne of Pogonatus gathered these same Fathers who had bene in the preceeding Counc◅ll to perfect the worke which they had begun They made manie Constitutions but two in speciall which displeased the Romane Church First they annulled the doctrine of the Church of Rome concerning prohibition of Marriage to men in spirituall offices Secondly they ordained the Patriarch of Constantinople to bee in equall authoritie with the Pope of Rome These Constitutions and Canons Pope Sergius refused to subscribe albeit his ambassadoures in his name had subscribed them in Constantinople BAmbas King of Gothes resigned the title of his Royall authoritie to Euringius and he was content to bee shauen and enter into a Monasterie In the first yeere of the reigne of Euringius 33. bishops with some abbots 13. noble men of Court conuecned at Toledo The King amongst many other things protested that hee was content that whatsoeuer thing in his lawes seemed repagnant to reason it should be corrected by the prudent aduise of this Councell The Fathers of this Councell for confession of faith adhered vnto the Councell of Nice After this the hand-writinges and seales of Bambas and the nobles of his Court and the testimonie of I◅lianus Arch-bishop of Toledo are presented whereby it was knowne that Bambas had resigned his gouernement in fauour of Euringius willing them to choose him to bee his successour So it came to passe that Euringius was solemnly proclaimed to bee King and the people were assoyled from the oath of alleadgeance made to Bambas and were astricted to the obedience of King Euringius In this Councell it was forbidden that newe bishoprickes should be erected in villages and the bishop of Emerita begged pardon for this that he had ordained a bishop in a certaine village being comp◅lled so to doe by the cōmandement of King Bambas They who stand at the Altar and sacrificeth are commanded to eate of the sacrifice as often as they offer it The actes made in preceeding Councels against the Iewes were renewed and amplified in this Councell and thankes was giuen to God and the King for their meeting Other Councels of Toledo vnder the reignes of Euringius and Egita
Romane Church supposeth that the wordes of Consecration are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Take eat this is my bodie And againe these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Drinke all of this for this is my blood of the New Testament which is shedde for manie for remission of sinnes But the Graecian Church thought that the blessing or consecration was not only made by the words afore-saide but also by prayer as Iustinus Martyr calleth the elements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The foode blessed by the Worde of prayer Let no man separate the thinges that CHRIST hath conjoyned together to wit prayer and the wordes of the holie institution and wee shall easilie accorde about the consecration of the elementes The time in the which the elementes are thought to be consecrated is not the time in the which these wordes This is my bodie c. are begun to bee vttered but rather when they are ended So that the consecration is not an action fashioned by partes but wholly in one minute and at once perfected when the wordes are ended Albeit I agree to this opinion with full consent of my mind yet I could wish that the Romane Church who haue auouched the same would make no exception against their owne doctrine But when they speake of the intention of the consecrating Priest which is continually vnknowne to the people the people are left in a doubt whether they are partakers of Christes bodie or not And this is not the forme of the teaching of Christ to leaue the people in a suspence and doubting but to manifest clearely vnto them the mysterie whereof they doubt if so bee it bee necessarie to bee knowne as Christ manifested to his Disciples the parable of the sower and the seede and of the husbandrie and the tares c. The first word of Consecration is the principall word impugning Transsubstantiation for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a demonstratiue pronowne and it pointeth out something and Scripture conferred with Scripture is the best Commentarie to declare what is pointed out by the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Apostle Paule in his first Epistle to the Corinthians expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This bread and the seconde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is This cuppe So we see that the substance of the elementes in the Sacrament of the Supper are neither changed nor euanished but remaining in their former substaÌ„ce they are honoured with a great honour to bee made Sacramentes of the Lordes blessed bodie and blood but their substance is not changed as saide is The next words of coÌ„secration are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is is my body The bread is the Lordes body because it is the Sacrament of the Lords body like as the Sacrament of faith to wit Baptisme saith August after a maner is faith euen so the Sacrament of the Lordes body after a maner is the Lordes body the wordes secundum quendam modum and quodammodo that is to say after some maner of way so oft repeted by August is forget by papists insomuch that they remember when August saith ferebatur Christus in manibus suis quando commendans ipsum corpus suum ait hoc est corpus meum that is Christ was borne vp in his owne handes when as deliuering his owne bodie hee saieth This is my bodie but they forgette the expositorie wordes in the which Augustine manifesteth his owne meaning namelie these Accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meuâ—… that is Hee tooke into his handes as is knowne to the belieuers and did beare after a maner himselfe in his owne hands when he said This is my body It is better in singlenesse of hart to make a true rehearsall of the words of ancient fathers in that same sense the they spake than with deceitfull speaches to abuse the simplicitie of the Reader who possibly will not take paines to search out in what sense Augustine said that Christ did beare himselfe in his owne hands In like maner Augustine writing against Adimant saieth that the blood is the life euen as Christ was the Rocke Nowe the Apostle saieth not Petra significabat Christum but saieth Pâ—…ra erat Christus quae rursus ne corporaliter acciperetur spiritualâ—…m illam vocat id est spiritualiter intelligi docet that is the Apostle saith not the rocke signified Christ but hee saieth the rocke was Christ which againe lest it should bee taken in a corporall sense hee calleth it a spirituall rocke teaâ—…hing vs that wee should spiritually vnderstand it Then if we fellow the exposition of ancient Fathers it cannot be inferred of these wordes this is my bodie that the bread is transsubstantiated into the substance of Christes bodie for such vaine conceits neuer entered into their mindes Papistes doe grant that after consecration Sainct Paule calleth the elementes bread and wine because they haue the shewe and shape of bread and wine as the brasen Serpent was called a Serpent and Angels in Scripture are called men because they so appeared But this is a friuolous shift because the Apostle when he speaketh of bread and wine after the words of consecration he speaketh expressely of bread that is eaten and of wine that is drunken This cannot bee the shape and accidentes of the elementes but their verie substance The Angels did not appeare only in the shape of men but also had mens bodies indeede so that their feete were washed and they did eate and drinke with Abraham and Lot The brasen Serpent was not in shewe but in substance and altogether of brasse These examples helpe not An euill cause hath more neede of a true confession than of a false defence as August writeth and Chrysost. saith most truely that albeit a bitter roote may sende foorth sweete and pleasant fruites yet a roote of bitternesse can neuer produce sweete and pleasant fruites warning vs thereby to beware of men who disseminate and propagate erroures and obstinately striue against the knowne trueth of God The last wordes of the consecration are these Doe this in remembrance of mee Marke the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for albeit Christ only suffered but once yet it is his will that wee should keepe a continuall remeÌ„brance of his death because the death of Christ is the fountaine of our life Now when we offer the Sacrifice of thankesgiuing vnto God in the holy Supper because hee hath saued vs by the death of our Lord and Sauiour Iesus Christ. This Sacrifice which wee offer differeth from that which Christ offered vpon the Crosse because that Sacrifice was but onely once offered and was receiued into the most holy place as Chrysostome speaketh but this which we offer is 〈◊〉 〈◊〉
blood of Christ. It is hard to bee a prolocutor for an euill cause for it is like vnto a bulge in a wall which falleth and bruiseth him who woulde sustaine it which cannot sustaine it selfe It is certaine that the bread and wine are not types and figures of Christs body before the words of consecration for it is after the words of blessing that the elements receiue this great honour to be called Christs bodie and blood that is signes externall wherewith Christes bodie and blood is spiritually exhibited vnto vs. And therefore Sainct Ambrose calleth the bread before the wordes of consecration panis usitatus that is common bread but it is after the wordes of consecration that they receiue this honour to beare the names of things represented by them as Theodoreius in expresse words writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—…ee hath honoured the visible signes with the appellation of his bodie and blood not changing their nature but adding grace to nature Which place clearly prooueth that the elementes obtaine not that great honour to bee called Christes body or types of his blessed body vntill the time that by diuine grace they bee consecrated to that holy vse Mailrosius Scotus liued vnder the reigne of Charles the Great about the yeere of our Lord 800. and likewise RABANVS Bishop of Mentz these two had so acquainted themselues with the doctrine of Augustine that they could in no manner of way giue allowance to the doctrine of Transsubstantiation And about the yeere of our Lord 840. Carolus the second the sonne of Ludouicus Pius and brother to Lotharius and Ludouicus Germanicus he writ to Bertramus a Presbyter to haue his resolution concerning the mysterie of the Sacrament and after what manner of way the body and blood of Christ was present in the Sacrament To whome hee returned this answere That in the Sacrament of the holy Supper there were some thinges that were perceiued with bodily senses other thinges were taken holde of onelie by faith And the bread and the wine were to vs the body blood of Christ as MANNA and the waters of the spirituall rock were Christs body and blood to the people of the Iewes in the wildernesse This opinion aggreeth well with the doctrine of Paul that the Fathers in the wildernesse ate that same spirituall food which we eat which they could not doe by corporall manducation of Christs flesh because as yet the word was not made flesh So this opinion of Transsubstantiation did no sooner put out its head but assoone also contradiction was made vnto it About the yeere of our Lord 1020. Berengarius maintained the opinion of Augustine and other auncient Fathers hee was a presbyter of Angiers in Fraunce and denied the doctrine of Transsubstantiation and the Romane Bishops were coÌ„mooued with great indignation as appeareth by the number of Councels assembled against one poore man who durst presume to speake against the opinion once embraced by the Romane Church Leo the ninth gathered a Councel at Rome in the which he condemned the opinion of Berengarius and excommunicated him euen before he was warned to be present at the Councell and before hee was heard Hee assembled also another Councell in Vercellis about the yeere of our Lord 1051. in the which Borengarius was not present but Messengers who came to pleade his cause were imprisoned and casten into bands and the booke of Ioannes Scotus Mailrosius De Eucharistia was condemned By the way if any equitie had beene kept in these Councels looke by what reason they condemned Ioannes Scotus whose opinion Berengarius followed by the like reason they shoulde haue condemned Augustine Bishop of Hippo whose opinion Ioannes Mailrosius followed But the Romane Church cannot erre ' Another Councell was assembled by Pope Victor the successor of Leo the ninth in the which the Decree of the CouÌ„cell of Vercellis was allowed Yet all this coulde worke no contentment in their heâ—…rtes because the people of Angiers and Towrs in Fraunce liked the doctrine of Augustine Mailrosius and Berengarius about the Sacrament of the Supper Therefore another Councell was assembled at Rome by Pope Nicolaus the seconde anno 1058. in the which Berengarius yeelded to the opinion of the Pope and his Councell and his weaknesse strengthened the errour already receiued in the Romane Church mightily But the number of them who abhorred this newe found out doctrine was exceeding great therefore the Romane Church after the yeere of our Lord 1079 and after the dayes of pope Gregorie the seuenth put hand to worke And being now mightie strong they stirred vp Kings and Princes to persecute with fire and sword and all kind of hostilitie as heretiques all those that spake against worshipping of Images corporall presence and manducation of the body of Christ in the Sacrament of the holy Supper So it is manifest that this doctrine of Transsubstantiation was mightily contradicted vntill the dayes of pope Innocentius the third who in the Councell of Laterane anno 1215. gaue full allowance thereunto But when all this is done râ—…member that the vniuersall Catholicke Church dwelleth not in one countrey or city When the Romane Church was miserably infected with this miserable scabbe of pestilent errour what consent gaue the Churches of Asia and all the Grieke Churches They euer disâ—…ssented from this doctrine vntill this daye as appeareth by the last Sessions of the Councell of Florence anno 1439. Therefore let the Romane Church bragge of Antiquitie as they please the doctrine of Transsubstantiation shall neuer be found an ancient doctrine but a doctrine newe false absurd and borne out more by might of the preuailing authoritie of men than power of argumentes grounded vpon holy Scripture God teach them to returne to the ancient trueth from which they haue sliden To whom be praise and glory for euer Amen A TREATISE Of the Sacrament of Pennance IN this CENTVRIE it was a receiued custome to men to confesse their sinnes secretly to Presbyters and to receiue from them such forme of injunctions as they counted satisfactions for their faultes as appeareth clearly by the Councell gathered in Fraunce anno 742. in the which Bonifacius bishop of Mentz was Moderator In the first Canon of that Councell it was statuted and ordained That no man of the Clergie should put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance vnto them who should happen to confesse their sinnes By this it is euident that the custome of secret confession of sinnes to presbyter poenitentiarius which was excluded out of the Church in the dayes of Nectarius Bishop of Constantinople yet it returned againe and it was in vse in the VIII CENTVRIE Now in the inseription of this TREATISE I call it a SacrameÌ„t as the Romane church in our dayes call it not as though I were in the opinion that in this age the number of seuen Sacramentes
foure dayes About the yeere of our Lord 854. being Pope she played the Harlot and by the prouidence of God this viilanie of the Romane Church which cannot erre was manifested to the whole worlde For in the time of a solemne Procession as she was going to the Church of Latcraâ—… she trauelled in birth and died and was buried without honour Onuphrius the Aduocate of all euill causes cannot ouer-passe this matter with silence but hee bringeth an argument from the authoritie of Anastatius a writer of Chronologie to infringe the credite of this historie in this manner Anastatius saith hee liued about this time and knew best who succeeded to Leo the fourth and hee maketh no mention of Ioannes the eight but of Benedictus the thirde as successour of Leo the fourth To this Philip Morney answereth That an argument taken from authoritie negatiuely hath no force Anastatius maketh no mention thereof ergo it was not done It followeth not for hee bringeth in the restimonie of Ranulphus declaring the cause wherefore Anastatius omitted the name of the foeminine Pope to wit Propter deformitatem facti that is For the deformitie of the fact The nature of a short Compend permitteth me not to insist but let them who are desirous accurately to trie out the veritie of this matter reade that worthie Booke of Philip Morney called Mysterium iniquitatis Then followed Benedictus the third and ruled two yeeres six monethes and nine dayes A man in honouring the Funeralles of the Clergie with his presence readie at all times and desirous likewise that the Funerall of the Bishop shoulde bee honoured with the presence of the whole Clergie To Benedict the thirde succeeded Nicolaus the first and gouerned seuen yeeres nine monethes and thirteene dayes Hee subdued the Bishop of Rauenna to his obedience He suffered the Emperour Ludouicke the seconde to light from his horse and to leade his bridle vntill hee came to the Campe which was the space of a mile Hee permitted diuorcement betwixt married persons for Religions cause without consent of partie And that persons in spirituall offices shoulde not bee subject to the justice seates of ciuill Magistrates He ordained also that no man shouâ—…de receiue the holy Sacrament from a married Priest And that the Emperour should not be present at Ecclesiasticall Conuentions except when questions concerning Faith shoulde bee entraited Likewise hee ordamed That the seruice of GOD in all countreyes should bee celebrated in Latine dispensing in the meane time with the Sclauonians and the Polonians to haue the seruice of GOD in their owne Vulgare Language Hee added vnto the Liturgie of the MASSE GLORIA IN EXCELSIS Hadrianus the second succeeded to Nicolaus the first and ruled fiue yeeres nine monethes and twelue dayes He vsed Antichristian authoritie not onely against Hincmarus Bishop of Rhemes but also against Carolus Caluus king of Fraunce whome hee commanded imperiously to present one Hincmarus Bishop of Laudunum and nephewe to Hincmarus Bishop of Rhemes to the ende that his cause might bee judged by the Apostolicke seate The King tooke these letters in a very euill part and writ vnto the Pope That the Kings of Fraunce had euer beene Soueraigne lordes in their owne countreye and not vice-gerentes and vassalles to Bishops and That hee woulde not permitte any man who had bene damned in a lawfull Councell in his owne countrey to wit in the Councell of Acciniacum to make appellation to Rome In this Popes time the eight generall Councell was assembled whereof I shall speake in its owne time GOD willing Ioannes the ninth succeeded to Adrianus the seconde and gouerned ten yeeres and two dayes This is hee who for rewardes crowned Carolus Caluus to bee Emperour and was casten into prison because hee was more affectionated to Ludouicus Balbus sonne to Carolus Caluus and king of Fraunce than to Carolus Crassus king of Germanie Neuerthelesse hee escaped out of prison and fledde to Ludouicke king of Fraunce whome also hee crowned to bee Emperour But Balbus after his coronation incontinent died and Pope Ihon the ninth must seeke newe acquaintance because his olde friendes were gone therefore hee crowned Carolus Crassus to bee Emperour This was the first Pope who in time of his Popedome crowned three Emperours Martinus the seconde rulâ—…d one yeere and fiue monethes Hadrianus the thirde succeeded to Martinus the time of his gouernement was also short for hee continued not aboue one yeere and two monethes yet neuerthelesse men who are busie may make much stirre in short time Hee perfected that worke which his predecessours had beene busied in bringing to passe many yeeres preceeding namely That the Clergie and people of Rome should not attend vpon the allowance of the Emperour but they shoulde freely choose whome they thought meetest to bee Pope Hee tooke the greater boldnesse to doe this because the Emperour Carolus was occupied in warre-fare The Nation of the Normandes were now so sauadge and mightie and molested Fraunce with an hudge Armie that the Emperour was compelled to transact with them in manner as is aboue rehearsed in the Historie of the life of Caralus Crassus Another constitution was made by Pope Hadrian to wit That after the death of Carolus Crassus who died without succession the Emperiall Title together with the gouernement of Italie shoulde belong to one of the Princes of Italie This was the grounde of vnsupportable debate and of factions in Italie euery man according to the greatnesse of his power contending to bee King and Emperour But chiefely Albertus Marques of TVSCIA Bâ—…rengarius Duke of FOROVILIVM and Guido Duke of SPOLETO This seditious plotte also perturbed the Ecclesiasticall estate For after this euery one of the Princes of ITALIE stroue with all their might to haue such a man seated in the Popedome as coulde best aduance his faction as will clearelie appeare in the election of Pope Formosus To Hadrian the thirde succeeded Stephanus the fifth and ruled sixe yeeres and eleuen dayes The lesse Holinesse Learning and Vertue that hee had the greater audacitie and boldnesse was founde in him for hee made a constitution whereof GRATIAN recordeth Distinct. 19. Cap. Enimvero Quicquid ECCLESIA ROMANA statâ—…ie quicquid ordirat perpetuo quidem irre-fragibiliter obseruandum est that is Whatsoeuer the ROMANE CHVRCH doeth statute and ordaine it 〈◊〉 perpetuallie and without all contradiction to bee obserued After STEPHANVS the fifth whome others doe call the sixth succeeded FORMOSVS and continued fiue yeeres and sixe monethes Hee obtained the Popedome not without strife For one SERGIVS a Deacon was his competitor supported with the TVSCVLAN faction Alwayes FORMOSVS preuailed It was supposed that hee was one of them who conspired against Pope IHONNE the ninth and cast him into bandes After this hee seared the authoritie of Pope IHONNE and fledde into FRAVNCE but Pope IHONNE denuded him of all Ecclesiasticall office and put vpon him the habite of a Laicke