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 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 raigne of the Emperours Valentinian and Valens and about the yeere of our Lord 370. With aduice of both the Emperours a Councell was gathered in Illyricum wherein the Nicene Faith had confirmation and allowance The Emperour Valens was not as yet infected with the poison of the Arrian heresie LAmpsacum is a towne situated about the narrow passages of Hellespontus The Macedoniā heretikes sought liberty from the Emp. Valens to meete in this towne who granted their petition the more willingly because he supposed that they had accorded in opinion with Acacius Eudoxius but they ratified the Coūcel set foorth at Seleucia damned the Councel holden at Constantinople by the Acacians The Emp. Valens being deceiued of his expectation commanded them to be banished and their Churches to be giuen to the fauourers of the opinion of Eudoxius This dash constrained the Macedonians to take a new course and to aggree with Laberius Bishop of Rome But these Camelions when they had changed many colours they could neuer be white that is sincere and vpright in Religion VNder the Emperour Valentinian in the West Damasus bishop of Rome gathered a Councel in Rome wherein he confirmed the Nicene Faith and damned Auxentius Bishop of Millan with Vrsatius Valens and Caius Likewise hee damned Apollinaris and his disciple Timotheus IN the yeere of our Lord 38.3 or as Bullinger reckoneth 385 in the third yeere of the raigne of Theodosius a Generall Councell 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 seruant but not consubstantiall with the Father and the Son In this Councel the Macedoniā heretikes were louingly admonished to forsake their errour to embrace the true faith and 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 departed from the Councell The heresie of Macedonius was dāned the Nicen faith confirmed with amplification of that part of the Symbole which concerned the holy Spirit in this manner I beleeue in the holy Spirit our Lord giuer of life who proceedeth from the Father with the Father and the Son is to be worshipped glorified They ordained Nectarius B. of Cōstantinople that Constātinople shuld haue the prerogatiue of honour next to Rome Great care was had of Prouinces that they should not of new againe be infected with Heresies For this cause the name of Patriarches in the Councell of Nice appropriated to a few in this Generall Councell is communicated to manie To Nectarius Megapolis and Thracia was allotted Pontus to Hellodius Cappadocia to Gregorius Nyssenus Meletina and Armenia to Otreius Amphilochius attended vpon Iconium and Lycaonia Optimus vpon Antiochia and Pisidia Timotheus vpon the Churches of Aegypt Laodicea was recommended to Pelagius Tarsus to Diodorus and Antiochia to Meletius who was present at the Councell 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 Synods should be assembled and euery one being desired should mutuallie assist his neighbour THe great affaires of the Church the care of their brethren in the West compelled them to meete againe in Constantinople where they wrote a Synodicke letter to Damasus B. of Rome to Ambrose Britto Valeriāus Acholius Anemius Basilius to the rest of the Bishops cōueened at Rome Wherin they declare the māifold troubles they had sustained by heretikes now albeit in the mercie of God they were ejected out of the sheepe-folds yet like vnto rauening wolues they were lurking in woods seeking oportūity to deuour the sheepe of Christ. They excuse their absence because the infirmitie of their Churches newly recouered from the hands of heretikes could not permit many of their number to journey to Rome Alwayes they sent their beloued brethren Cyriacus Eusebius Priscianus to countenance the assembly at Rome In matters of Discipline they recommended vnto them the Canons of the Councell of Nice namely that Ecclesiasticall honours should be conferred to persons worthy that with the speciall aduice and consent of the Bishops of that same Prouince with assistance of their confining neighbours if neede required After this manner was Nectarius B. of Constantinople Flauianus B. of Antiochia Cyrillus B. of Ierusalem 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 vsurped authoritie of the Bishop of Rome smelleth of Noueltie and not of Antiquitie This Synodicke letter sent from Constantinople would seeme to import that the Councell 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 owne purpose GOdly Emperours and Kings such as Constantine Theodosius and Dauid were very carefull of the vnitie of the Church that it might be like vnto a compact Citie as Ierusalem was when the tower of Iebus was conquised then the people worshipped one God were obedient to one Law and subject onely to one Soueraigne Theodosius in the fifth yeere of his raigne caring for the peace of the Church conueened a great Nationáll Councell at Constantinople not onely of Homousians but also of Arrians Eunomians and Macedonians hoping that by mutuall conference possibly they might in end accord The good Emperour consulted with Nectarius Bishop of Constantinople Nectarius with Agelius a Bishop of the Novatians Agelius with Sisinius 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 should counsell the Emperour to demande of Heretikes in what account they had the holy Fathers who preceeded their time The Heretikes at the first spake reuerently of the Fathers but when they were demaunded if in matters of Faith they would giue credit to the testimonie of the Fathers the Heretikes were diuided amongst themselues Therefore the Emperour rent in pieces the summes of the Arrian Eunomian and Macedonian faith and ordained the Homousian Faith onely to haue place THe second Councell of Carthage was assēbled vnder the raigne of Theodosius neere vnto the time of the Generall Councell holden in Constantinople In it first the summe of the Nicene Faith is confirmed The continencie of
messengers to visite them neither would they receiue true information concerning the estate of their brethren Yea and Basilius saith that hee purposed oft times to haue written to the chiefe of them that is to Damasus that he should not count the splendor of pride to be true dignitie and honour Where it is to be marked that when hee speakes of Damasu◠hee called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the principall of them to wit of the Churches of the West but not the supreame gouernour of the vniuersall Church neither the soueraigne commander of the Churches of the East It is ignorance of the Ecclesiasticall historie that makes men to imagine that the supremacie of the Bishop of Rome is an ancient thing When Damasus damned the heresie of Apollinaris in the councel conueened at Rome it was the yeere of our Lord 379. according to the computation of Ierom and at this time the very aiming to supremacie is counted Splendor superbiae that is the splendor of pride Damasus wrote concerning the liues of the Bishops of Rome preceding his time and was familiarly acquainted with Ierom as Ieroms writings clearly declare To Damasus succeeded Siricius and ministred 15. yeeres at what time Gratianus and Valentinian obtained the Emperiall gouernment he ordained that married men who were admitted to Ecclesiasticall offices after their ordination should abstaine 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 second marriage smelleth of the Heresie of Montanus In his time with pride of the Cleargie at Rome was joyned vnsatiable auaritiousnesse increasing daily by degrees so that the Emperours Valentinian the 11. and Theodosius were compelled by a law to inhibite widows vnder pretence of deuotion to leaue their houses treasures and house-hold-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 Achillas Bishop of Alexandria whose successour was Alexander His accurate disputation concerning the vnitie in the Trinitie made Arrius a presbyter in Alexandria to thinke that Alexander was intangled with the errour of Sabellius Hereof arose contentious disputations new opinions exulcerate minds and 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 perswasiue letters from the Emp. exhorting both Alexander Arrius to leaue accurate and profound disputations and keepe inuiolably the peace and vnitie of the Church But no meanes could auaile vntil this question was decided by the determination of the generall Councell of Nice After the Councell of Nice had damned the opinion of Arrius as Hereticall Alexander continued not aboue fiue months 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 vndergoe the weightie charge which hee giuing place to nature and to the calling of God was leauing Athanasius in his young yeeres and childish playes was counterfeiting diuine mysteries and baptizing children yet after such due forme of interrogatories and answeres preceeding Baptisme that Alexander the Bishop durst not presume to rebaptize those who apparently in childish simplicitie had beene made partakers of diuine grace He began no sooner to accept the waightie charge of the Church of Alexandria Anno 333 but the Arrians began to fret and offend knowing how diligent he attended vpon Alexander his predecessor at the councell of Nice and how vigilantly and wisely hee had detected the lurking absurdities of the vilde Heresie of Arrius And they thought the preferment of Athanasius was the vtter vndoing of their opinion Therefore they conspired against him and by a multiplied number of false accusations preuailed somewhat against him euen in the dayes of the Emperour Constantine But in the dayes of Constantius and Iulian almost the whole world conspired against him so that except hee had beene vpholden by that grace that commeth from aboue it was not possible that hee could haue borne out such vnsupportable hatred Iustly did Nazianzene compare him in time of aduersitie to the Adamant and in time of prosperitie to the Magnes In time of aduersitie no trouble ouercame him in time of prosperitie hee allured the hearts of men more intractable then yron to embrace the truth of God Now seeing Athanasius liued sixe and fourtie yeeres gouernour of the Church of Alexandria his great troubles cannot be comprised in better order then by declaring shortly what troubles he sustained first in Constantines dayes next vnder the raigne of Constantius thirdly vnder the raigne of Iulian last to speake of his peaceable end vnder the raigne of the Emperour Valens albeit he was an Arrian Persecuter In the dayes of Constantine first he was accused by an effronted harlot whom the Arrians had suborned to beare false witnesse against him but Athan. guided the matter with wisedome and suffered Timotheus a worthy Presbyter to speake whom hee had brought in with him to the Councell but he was silent himselfe The impudent woman pointing out Timotheus by the finger as if hee had beene Athanasius with clamours voyde of all womanly modestie affirmed that he had abused her in whoredome so that all who were present were ashamed of her impudencie This was done in the Councell of Tyrus to the perpetuall shame of the Arrians who subborned an harlot to accuse the faithfull servant of Christ without a cause Secondly they accused him for this that hee had cut off the hand of Arsenius sometime his owne servant and for greater evidence they produced in the Councell of Tyrus before the Iudges the hand of a man inclosed in a case which hand they affirmed that Athanasius had cut off from Arsenius This they spake the more confidently because they supposed that Arsenius remayned still kept in their own custodie but by the providence of God hee escaped came to Tyrus and was presented before the Councell having both his hands perfect sound and vnmutilated After this the Councell was full of confusion for the Arrians cryed that Athanasius by magicke arts deluded the senses of men and they were purposed by violence and force to lay hands vpon him and to teare him in pieces but he fled by a ship and came to Constantinople where the Emperour was as shall bee declared God willing The rest of his accusations and how they dealt against him most vniustly and falsely and gaue out a sentence of deposition against him in his absence I remit vnto its owne place Vnder the raigne of Constantius Athanasius was compelled to flie at two diuers times First while the Emperour Constans was yet aliue who procured a Councell to
be gathered in Sardica wherein the cause of Athanasius was tryed and he found innocent and was sent backe againe and restoâ—ed to his place For Constantius feared the menacing letters of his brother Constans who threatned to leade an army to the East and to possesse Athanasius in his place againe if his brother lingred in doing of it After the death of Constans Sabinianus was sent to kill Athanasius but hee escaped miraculously as hath beene declared Againe hee was compelled first to flie and afterward to lurke in the dayes of Iulian. Hee was restored againe by the good Emperour Iovinian and he continued in his ministration vntill the dayes of Valentinian and Valens and although Valens was a cruell persecuter yet hee abstained from persecuting of Athanasius for honour of his gray haires and for that hee was reverently regarded of all men Thus Athanasius full of dayes died in peace after he had governed the Church of Alexandria 46. yeeres To worthy Athanasius succeeded Peter whom the Emperour Valens caused to be imprisoned and Lucius an Arrian Bishop to be seated in his roome Lucius was made Bishop of Alexandria against all kinde of Ecclesiasticall order neither did the people craue him nor the clergie of Alexandria approue him nor any Orthodox Bishoppe giue him ordination Peter escaped out of prison and fledde to Damasus Bishoppe of Rome Lucius like vnto a ravening wolfe not onely banished the Homousians out of Alexandria and Egypt but also that which was more insolent and never attempted before hee persecuted the Monkes who dwelt in solitary places of the wildernesse and banished them who had already banished themselues from all the delicate pleasures of the world But marke To what place could men be banished who inhabited the desert places of barren wildernesses Hee caused them especially Macarius and Isidorus to bee transported to an Isle wherein no Christians were to be found but onely Pagans and worshippers of divels When these prisoners of Christ approached neere vnto the Isle the divell left his old habitation to wit the mouth of the Image from whence he was accustomed to speake and hee possessed the Priestes daughter who ran vnâ—â— the shoare and cryed words not vnlike to those which were spoken to Paul and Silas in Philippi by the maide who had the spirit of divination and after this the divell left her lying vpon the ground as though shee had beene dead But the men of God by their supplications to God restored the young woman to health and delivered her to her father The Inhabitants of the Isle who saw the wonderfull works of God received the faith and were baptized in the Name of Christ. Lucius was so dashed with the fame of this wonderfull work and with the crying out of people against him that hee permitted the foresayd Monkes to returne backe againe to their owne places After Peter succeeded Timotheus for one cause worthie to be blamed because hee favoured the vsurpation of Maximus Cynicus who presumed without a lawfull calling to be Bishop of Constantinople And after him Theophilus succeeded whose attempts against Chrysostom I remit to the next Centurie Bishops of Antiochia IN Antiochia after Tyrannus succeeded Vitalius about the time that the rage of the tenth Persecution began to bee asswaged therefore hee re-edified a Church in Antiochia which had beene demolished in the time of the persecution of Dioclesian and his successor Philogonius perfected the building To whom succeeded Eustatius who was present at the Councell of Nice and was Moderator and mouth to all the rest Eusebius sometime Bishoppe of Berytus afterward Bishop of Nicodemia and last of all Bishop of Constantinople did insinuate himselfe in favour with the Emperour Constantine and obtained from him liberty to goe to Ierusalem and to visite the Temples that Constantine had lately builded in Bethlehem Ierusalem and vpon Mount Olivet To him resorted a number of Arrian Bishops who had all secretly conspired against Eustatius and subborned a vile woman to accuse him of whoredome The Arrians vpon the simple deposition of a woman subborned by themselues contrary to all kinde of order deposed Eustatius and perswaded the Emperour to banish him as a man convict both of adultery and of tyranny But the Lord layde his correcting hand vpon the woman whom the Arrians had suborned so that she dyed sore tormented with a grieuous sicknesse and confessed that money was given vnto her to accuse Eustatius and that shee had sworne deceitfully because the childe procreated with her was begotten by Eustatius a Smith of that name but not by Eustatius Bishop of Antiochia The Arrians in the dayes of Constantine had no great vpper hand except onely in the matter of Athanasius his banishment to Triere and in the deposition and banishment of Eustatius to Illyricum But in the dayes of Constantius they tooke boldnesse and planted Arrian Bishops in all principall places so that in Antiochia after Eustatius Eulalius Euphronius Placitus Leontius Eudoxiâ—s all these were Arrian Bishoppes placed by them in Antiochia In the end Meletius was ordained Bishop of Antiochia a man of great gifts whom the Arrians transported out of Sebastia in Armenia and placed him in Antiochia supposing that by his excellent learning many should be allured to their opinion but it fell out farre otherwise for Meletius professed the true faith Onely the reproueable forme of his entrie by receiving ordination from Arrian Bishops was the ground of remedilesse schismes in the Church of Antiochia There had been already two factions in the towne to wit Arrians and Eustatians now the third faction is added of them who were called Meletians with whom Eustatians did not communicate but abhorred them as they did the Arrians This schisme indured after the death of Meletius for the space of fourscore and fiue yeeres Meletius was banished in the dayes of Constantius and Euzoius an Arrian Bishoppe placed in his roome Hee was restored againe by Iulian onely for desire he had to vndoe things done by Constantius and to bring his name to disgrace Likewise vnder the raigne of the Emperour Valens hee was banished the second time Hee governed the Church of Antiochia fiue and twenty yeeres and dyed in Constantinople immediatly after the second generall Councell and was carryed to Antiochia to be buried there The ordination of Paulinus to be Bishoppe of Antiochia Meletius being yet aliue was the foolish fact of Lucifer Bishop of Calaris in the Isle of Sardinia Hee was restored from banishment in the dayes of Iulian. and tooke purpose accompanied with Eusebius Bishop of Vercellis in Liguria who was likewise restored at that same time to visit the estate of their brethren Eusebius addresseth himselfe to Alexandria and conferred with Athanasius But Lucifer went to Antiochia where he found miserable distractions euen amongst those who professed one and the selfe same Faith When exhortation to vnity could prevaile
weaknesse was found in him At the councell of Syrmium he was compelled to be present in that assembly of Arrian Bishops to whose wicked constitutions fearing torture and banishment from which he was lately reduced he subscribed Ierom was borne in a towne of Dalmatia called Stridon and was instructed in the Rudiments of Learning at Rome From Rome he went to France of purpose to increase his knowledge and to diuerse other places and he returned againe to Rome where he acquainted himselfe with honourable women such as Marcella Sophronia Principia Paula and Eustochium to whom he expounded places of holy Scripture for he was admitted presbyter He was counted worthie to succeed Damasus B. of Rome his gifts were enuied at Rome therefore he left Rome and tooke his voiage toward Palestina By the way he acquainted himselfe with Epiphanius B. of Cyprus with Nazianzenus B. in Constantinople with Didymus Doctor in the Schoole of Alexandria and sundry other men of Note and Marke In the end he came to Iudea and made choise of the place of the Lords Natiuitie to be the place of his death At Bethlehem Paula a Noble woman who accompanied Ierom and his brother Paulinianus from Rome vpon her owne charges builded foure Monasteries Ierom guided one Monasterie wherein were a number of Monkes The other three wherein there were companies of holy Virgines she guided her selfe Ierom was a man of sterne disposition and more inclinable to a solitary and Monkish life then to fellowship and societie Neither Heliodorus in the Wildernesse nor Ruffinus out of the Wildernesse could keepe inuiolable friendship with him The Letters that passed betwixt August and Ierom declare that Ierom knew not how great a victory it was in loue in humilitie and friendship to ouer-come them who seemed to contend against him Ierom wanted not his owne grosse errours Concerning the creation hee thought that Angels Thrones Dominations were existent before the world was created In his Bookes written against Iouinian he writeth not reuerently of Mariage and he seemeth to condemne the second Mariage He ended his life about the twelfth yeere of the raigne of Honorius in the yeere of his age 91. Ecclesiasticall Writers haue filled their Bookes with excessiue commendations of Heremites and Monks of whom God willing I shall write in a particular Treatise of Monasticall life CENTVRIE V. Patriarches of Rome AFter Stricius succeeded Anastatius and gouerned the Church of Rome three yeeres About the yeere of our Lord 401. hee entred into his office vnder the raigne of Honorius Hee made a constitution that men should not sit but stand when the Gospell was read After him succeeded Innocentius and continued in his office fifteene yeeres hee was an aduersarie to the Novatians and Pelagians and was friendly to Iohn Chrysostome whose deposition Eudoxia the Emperours wife had procured Innocentius sent to Honorius and Arcadius fiue Bishops and two Presbiters to procure the appointment of a Councell wherein the cause of Chrysostome might be examined for hee counted the gathering of an Ae cumenicke Councell the only remedy whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome could be settled but the aduersaries of Chrysostome procured the messengers of Innocentius to be ignominiously entreated and sent backe againe Heere let the iudicious Reader marke that the power of conuocating generall Councells appertained to the Emperour and not vnto the Bishop of Rome In this mans time according to mine opinion the Roman Church began to swell in pride and to vsurpe iurisdiction ouer other Churches hauing no better ground than a personall and temporall act of the councel of Sardica Zosimus the successor of Innocentius continued not aboue the space of a yeere and 5. months in office or 2. yeeres as Socrates writeth To him Platina ascribeth this constitution that no seruant should be assumed into the clergie but he lamenteth that not onely seruants but also the sons of strange women and flagitious persons were admitted to spirituall offices to great detriment of the Church He sent Faustinus a Bishop to the Councell of Carthage with 2. Presbyters of the Romane Church to craue that no matter of moment and importance should be done without aduise of the Roman Bishop He pretended an act of the councell of Nice allotting this dignitie to the Romane chaire but after diligent search of the principall register no such act was found I expected that Onuphrius now should haue compeared in so maine a point said something to the cause which with tooth naile he defendeth but in his annotations I see nothing except a diuersity of couÌ„ting of yeres for in his reckoning Zosimus continued 3. yeeres 4-months To Zosimus succeeded Bonifacius 1. and gouerned 3. yeeres At his election there was a schisme in Rome Some elected Bonifacius others Eulalius to be their bishop The Emperour Honorius baÌ„ished them both from Rome but after 7 months Bonifacius was restored and was Bishop of Rome at this time they were bishops of Rome to whom the Emperour gaue allowance but they were not Emperours to whom the Bishop of Rome gaue allowance After Bonifacius Coelestinus gouerned the Church of Rome eight yeeres ten months and seuenteene dayes He was an aduersary to the Novatians Pelagians and to Nestorius and his adherents Socrates taketh him vp right that hee was bitter against the Novatians for desire of preheminence In Constantinople they who professed the true faith had libertie to meete together â—albeit in matters of discipline their opinion was not found but Coelestinus silenced Rusticola the Bishop of the Novatians For desire to haue all Bishoppes stouping vnder his soueraignitie Marke the words of Socrates in the Latine translation bearing these words Romano Episcopatus iam â—dim periâ—de atque Alexandrinâ— ultra sacredâ—â—â— luâ—â—tes aâ—d exterum dominatum progrâ—ssâ— that is the bishoprick of Rome euen of old hauing stepped beyond the limites of Priesthood to an externall domination as the Bishopricke of Alexandria had done before Pelagius had propagated his heresie in the Isle of Britaine But Coelestinus hindred the propagation of a wicked heresie by sending Germanus to the Brittaines and Palladius to the Scots Coelestinus more impudently than his predecessours Innocentius Zosimus and Bonifacius vrged a submission of the Churches of Carthage vnto the Romane chaire and that they should accept in fauour Appiarius whom they excommunicated for his appellation from his owne Bishop to the Bishop of Rome but the fathers of the sixt Councell of Carthage would neither absolue Appiarius before his repentance were knowne neither would they stoup vnder the iurisdiction of the Roman Church To Coelestinus succeeded Sixtus the third and continued in office eight yeeres ninteene dayes Hee was accused of the crime of Adultery by Bassus but Sixtus was found innocent and Bassus was found a calumniator and a false accuser
second or third day after his soule shall not be blessed but polluted Therefore the Gibeonites because they brought old bread to the children of Israel it was ioyned them to hew wood and beare water In this age also are found some learned men who detested the pride of the Bishop of Rome such as Hildebertus Archbishop of Towrs a disciple of Berengarius and an excellent Poet who made this distinchon of the towne of Rome Vrbs foelix si vel dominis vrbs illa careret Vel dominis esset turpe carere fide Bernard Abbot of Claravall borne in Burgundie was respected in his countrey aboue others who although hee lived in a most corupt age yet he was found in the doctrine of iustification as may appeare by the words which hee vttered on a time being diseased after this manner I grant saith he I am vnworthy and that I cannot obtaine the kingdome of heaven by mine owne merits neverthelesse my Lord hath a double right to it First by this right that he is his fathers heire Secondly by right of the merit of his suffering With the first right he contenteth himselfe The second he bestoweth on vs by whose free gift I claime a right thereto and am not confounded Hee detested the corruption of manners which abounded in his time as may bee knowne by the words of Hugo Cardinalis It seemeth saith he good Iesus that the whole vniuersitie of Christian people haue conspired against thee and these are the chiefe persecutors who haue the principall roomes in thy Church Hee admonished Count Theobald who bestowed great cost in building of Abbies and Churches that he would rather support them who were of the houshold of faith and that he would be carefull to build the immortall and everlasting tabernacles of God Hee subdued his body by fasting beyond all measure whereby his stomacke became so diseased that oftentimes it rendered againe the small portion of food which it had received Hee was very superstitious in receiving the reliques of the Saints In so much that when hee came to Rome and the head of the Martyr Casarius was offered to him to take of it what part hee pleased hee was content to take one tooth onely And when his associates could not draw out the tooth it was so fast fastened vnto the Iawbone Bernard counselled them to pray that the Martyr would willingly conferre vnto them one of his teeth Many visions and miracles are attributed to him but they smell so much of superstition as it is easily knowne that the most part of them are invented and forged by the deceiving teachers of this age He died in the 64. yeere of his age leaving them that were about him three testamentall lessons 1. That they should offend no man 2. That they should giue lesse credite to their owne opinion then to the iudgement of other men 3. That they should not be vindictiue nor desirous of revenge for wrongs done vnto themselues He esteemed much of the prophecies of Hildegardis a Prophetesse in France whose wordes Bernard thought to be indyted by divine inspiration In this age also flourished Anselmus Bishop of Havelburg whom the Emperour Lotharius 2. sent to Calowannes Emp. of Constantinople Hee disputed with Nichetes Bishop of Nicomedia in the temple of Sophia about the old error of the Grecians who affirmed that the holy Spirit proceeded onely from the Father and not from the Sonne Hee refuted very learnedly the obiections of Nichetes who obiected that two fountaines and beginnings were set vp in the Godhead if the holy Spirit proceeded both from the Father and the Sonne Wherevnto Anselmus answered that when the Councell of Nice sayd Deus de Deo lumen de lumine They established not two Gods nor two lights in the Trinitie Euen so when it is sayd Principium de principio there is not brought in two beginnings but one only And whosoever saith he denyeth that the holy Spirit proceedeth from the Son denyeth also that he proceedeth from the Father For the Scripture saith I and the Father are one I am in the Father and the Father in me and againe Hee that seeth mee seeth the Father From this argument they went to another concerning the supremacie of the Bishop of Rome Anselmus prooved the supremacie of the Bishop of Rome by three arguments 1. Because the Councell of Nice had preferred the chaire of Rome to all other chaires 2. Because Christ assigned superiority to Peter when hee sayd Thou art Peter and vppon this Rocke will I build my Church and the gates of hell shall not prevaile against it And I will giue vnto thee the keyes of the kingdome of heaven and whatsoever thou shalt binde on earth is bound in heauen and whatsoever thou shalt loose on earth shall be loosed in heaven 3. The chaire of Rome was free of heresies when Constantinople and other Churches of the East were defiled with heresie To the first argument Nichetes answered that the Councell of Nice called the Bishop of Rome the Bishop of the principall chaire but not the principall Bishop for that dignitie hee received from the Emperour Phocas but not from the Councell of Nice To the second argument he answered that the power of binding and loosing was not given to Peter onely but also to all the rest of the Apostles And like as they were all partakers of that same heavenly grace whereof Peter was partaker in the day of Pentecost so likewise they all received that selfe same power of binding and loosing And Peter alone received not the power like as he received not the grace alone Thirdly whereas it was alledged that the Romane Church remained vnspotted with heresie when as other Churches were defiled with it Nichetes answered that it was true that Arrius Macedonius Nestorius and Eutiches did spring vp among the Grecians and they likewise were chiefly refuted and suppressed by the the Grecians And the fountaine of all heresies being humane Philosophie it was no marvell that greatest heresies sprung vp where men of greatest learning and vnderstanding were found and it is likely that the fewer heresies sprung vp in the West because they were men of lesse learning and not of so deepe vnderstanding as the people of the East CENTVRIE XIII Popes of Rome AFter Caelestinus succeeded Innocentius the third and ruled eighteene yeeres he excommunicated Iohn king of England for not receiuing of Stephen Langtowne Archbishop of Canterbury being approued by the Pope he brought the said king so low that he was in the ende constrained to resigne his crowne of England and Ireland to the Pope and to receiue the same backe againe from the Pope to him and his heires for yeerely payment of a thousand marks He confirmed the order of the Dominike or blacke friers and the order of Franciscans or begging Friers To him Henry the sixt when hee departed this life left the tuition and
Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wiser then God But in the twelfth Canon of the third Councell of Carthage it may bee perceiued that this constitution as disagreeable from Gods word was not regarded because Bishops in Africa married and had sonnes and daughters and these are inhibite to marrie with Infidels and Heretikes in the Canons a fore-saide The making of Chrisme and consecrating of holie Virgins is ordained onely to belong to Bishops The Canons of this Councell for the most part tend to this to aduance the authoritie of their Bishops fore-smelling as appeares the vsurpation of preheminence in the Bishops beyond sea THe third Councell of Carthage was assembled in the yeere of the Lord 399. Aurelius Bishop of Carthage seemeth to haue bin Moderatour of the Councell Augustine Bishop of Hippo was present Many good constitutions were accorded vpon in this Councell as namely that the Sacramentes should not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices should not be giuen in marriage to Pagans Heretikes or Schismatikes The men in spirituall offices should not be intangled with secular businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargy should practise no kind of vsury That no man shall be 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 Eucharistike nothing should bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome should 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 be read in the Churches vnder the name of holy bookes ABout the yeere of our Lord 401. vnder the raigne of Honorius was assembled againe a great nationall Councell in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councell Manie Canons were set downe in this Councell almost equall with the number of conueened Bishops That persons married for reuerence of the blessing pronounced to the marriage should not companie together the first night after their marriage That the Bishop should haue his dwelling place neere vnto the Church his house-holde-stuffe should be vncostly his fare should be course and vndelicate and that hee should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spend time in reading the bookes of Pagans the bookes of Heretikes if necessitie required he might reade That a Bishop entangle not himselfe deepely with houshold 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 Clergie 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 assembly of Heretikes conueened together shall not be called Concilium but Conciliabulum That hee who communicateth with an Heretike shall be excommunicate whether he 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 Defunctorum not soul-masses said for the defunct but the charitie which they haue in testamentall legacy to the poore That no woman shal presume to baptize CENTVRIE V. COncerning Councels gathered in the daies of Arcadius and Honorius by Epiphanius in Cyprus and Theophilus in Alexandria vnder pretence of damning the bookes of Origen and in Constantinople first and last by the malice of Eudoxia the Emperour Arcadius wife to the deposition of Iohn Chrysostome Bishop of Constantinople I hope I haue not need to make a new declaration of things which are amply declared in the preceding history ABout the yeere of our Lord 419. a great number of Bishops were assembled in the Towne of Carthage whose names are particularly expressed in their Synodicke letters sent to Innocentius the first Bishop of Rome In this assemblie they damned the opinions of Pelagius and Coelestius which hath been aboue rehearsed as hereticall The answer that Innocentius returned to the Councell is intermixed with words of swelling pride as if no Decree could be firme vntill it had allowance of the Romane chaire yet the fift Councell of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius Amongst the canons of this Councell the two last are to be remarked namely the fourteenth and fifteenth canon The one declareth that no Church was consecrated without the reliques of the Martyrs the other declareth that adoration of reliques at this time was the custome of Ethnickes supplication is appointed to be made to the Emperors that reliques which are found in Images groues or trees or such other places should bee abolished THe first Councell of Toledo in Spaine was assembled vnder the raignes of Arcadius and Honorius The yeere of our Lord wherein this Councell was gathered is much contraverted therefore I overpasse it contenting my selfe with some notice of the time of the Emperour in whose time the Councell was gathered It seemeth to haue beene assembled for confirmation of the Nicene Councell and refutation of some errours The canons concerning prohibibition 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 onely is foolisher so perilous a thing it is in a iot to depart from the certaine rule of the written Word of God MIlevitum is a towne of Numidia in it many Bishops were assembled vnder the raigne of Arcadius whose names are particularly expressed in the letter sent from the Councell to Innocentius Bishop of Rome which letter is inserted in the Epistles of Augustine together with the answer of Innocentius the first Two principall causes mooved them to assemble together First to finish the work they had begun in the fift Councell of Carthage in condemning the heresies of Pelagius and Coelestius by whom as yet many were deceiued and perverted from the true faith Augustine Bishop of Hippo was not onely present but also President The opinions of Pelagius and Coelestius concerning the power of mans nature not supported by the grace of God and free-will of man to doe good of it selfe is so solidly refuted and that by arguments taken out
precept concerning prohibition of marriage than to all the ten Commandements of Gods law Let not a servant be accepted to serue in the Ministery of the Church before he be first set at liberty When servants are set at liberty let the supputation of time begin at the death of him who set them at liberty and not at the time when the charter was made Servants set at liberty shall neither marry a woman of the Romane nor of the Gothes blood and they shall be subiect to the Church that set them at liberty and if necessity compell them to sell lands let the land be first offered for a competent price to one Minister in that Church from which their liberty did arise Iewes who are baptized shall in time of solemne feastes attend vpon the Bishop of the parts where their dwelling is to the end that hee may beare testimony of the integrity of their faith If this cōmmandement be◠ansgresed the Bishop shall ordaine the Iew either to be scourged or to be subiect to such abstinence as he thinketh most fit In the end thanks being rendered to God for their meeting and for the vnitie of their iudgements and supplications being made to God for the weale of the King Recesuvindus in soule and body the Councell was dissolved IN the eight yeere of the raigne of Recesuvindus King of Gothes assembled in Toledo one and twenty Bishops They decerned concerning the Feasts of the nativity of our Lord and of the Lords mother at what times they should be kept Punishments are appointed for men of the Clergy and Monkes who are not found dutifull to the King and the Countrey That men vnmeet for spirituall offices should not bee intruded into the Church neither for propinquity of blood nor for hope of lucre and gaine That widowes professing a religious order shall receiue an habit convenient for that order And that women who depart againe from their professed order shall be punished That Parents shall not render their children to religious orders before they be eighteene yeeres of age Finally Protamius Bishop of Bracara being convict of adultery was removed from his office and Fructuosus was placed in his roome IN the seventh yeere of the raigne of Bamba King of the Gothes ninteene Bishops and seven Abbots were assembled in Toledo by the Kings Commandement Quiricus Bishop of Toledo being President In the beginning after a protestation of a decent order to be kept in their Assembly that no tumult nor contentious disputation nor indecent laughter should disturb the comely modesty of their Assembly they set downe a prolixe confession of Faith and Canons belonging to Ecclesiasticall discipline in the forme following 1. That Bishops should bee well acquainted with Scriptures and apt to teach 2. That Metropolitan Bishoppes should try how the Pastors of their Dioces increase in knowledge◠That the forme of singing vsed in the Metropolitane Church shal be likewise vsed in other inferiour Churches 4. That persons who haue discorded shall not stand at the Altar vntill the time they bee reconciled againe 5. That Church-men shall not judge in actions of blood 6. That Bishops should not giue sentence before a sufficient triall of the cause 7. Bishops who commit adulterie or murther shall be deposed and excommunicated beside the punishment to be inflicted by the secular Iudge 8. No reward shall be taken for ministration of the Sacramentes 9. Bishops before their ordination shall giue their oath that they haue not acquired that dignitie by rewards either giuen or to be giuen 10. He who is to be preferred to any Ecclesiasticall office let him first sweare that hee shall continue constantly in that true Catholicke faith and that hee shall be obedient to Ecclesiasticall Canons 11. Let no man refuse to receiue the Sacrament of the Supper when it is offered by him who hath a lawfull calling to ministrate it 12. Absolution should bee pronounced when perill of death impendeth albeit complet satisfaction be not made 13. The holy Sacrifice shall not be ministered by persons possessed with deuils or transported with the passions of madnesse 14. He who ministreth at the Altar shall haue other concurring with him to the end that if he be suddenly oppressed with any infirmitie the other assistant brother may supply his place 15. Councels are ordained yeerely to bee kept IF order of time be not precisely kept in commemoration of the Councels of Bracara and Toledo let no man maruell some regard must be had to the memorie of the Reader and it is not meet◠that the Councels of Toledo being many in number and so frequently conueened following vpon the necke of another except the eleuenth Councell conueened twelue yeeres after the 10 should be miserably disioyned if such things be not comported with by the fauorable 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 many old opinions of the Priscillianists and Manicheans concerning prohibition of marriage and meates are condemned together with the heresies of Samosatenus Photinus Cerdon and Marcion Canons set forth in this Councell are so coincident with the Canons of other Councels that there is no necessity to make rehearsall of them In the 30. Canon of this Councell it is ordained That no poesie shall be sung in the Church except the Psalter of the old Testament IN the 4 yeere of Bambas King of Gothes eight 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 downe eight ordinances in manner following 1. That all superstitious opinions being reiected bread and wine mixed with water onely should be offered in the Sacrifice and not the liquor of milke nor pure vnmixed wine nor bread dipped in wine Here marke that the giving of vnmixed wine to the people in the Sacrament or Sacrifice is called superstition such bitter fruits do ensue vpon magnifying the traditions of men that Christs owne institution is called superstition 2. That vessels dedicated to God bee not abused and imployed to secular and humane vses 3. A Presbyter when he sayeth masse let him bee cloathed with his Orarium on both his shoulders and be signated on his brest with the signe of the Crosse. 4. Let no person of the Clergy cohabit with women no not with their owne sisters without witnesses of their conversation 5. Vpon Festivall dayes reliques enclosed in an Arke shal be borne vpon the shoulders of the Levites as the Arke of God in the old Testament was accustomed to bee borne 1 Chron. 15.15 and not about the necke of a Bishop and in case the Bishop will needs carry them himselfe then shall he walke on foot with the rest of the people and not be carryed in a coach by his Deacons Here marke
a forme of receiuing of confessions and prescribing of penance according to the Canonicall institutions 13. They reasoned about the eight principall vices to the end their diuersitie being distinguished every man might know what vices he should eschew and teach others to beware of the same 14. That Bishops should take heed of the reading of the bookes of the Canonicke Scripture and the bookes of Fathers and should attend vpon the preaching of the Word of God 15. That Bishops should preach the Sermons and Homilies of holy Fathers in such sort as all the people might vnderstand them The 16. Canon is coincident with the 12. 17. That Bishops and Abbots permit no man to solace the company with filthy gesting in their presence but let poore and indigent people be refreshed at their tables with lectures of divine Scripture and praising of God according to the Precept of the Apostle that whether wee eate or drinke let all things be done to the glory of God 18. Gluttony and Drunkennesse forbidden to Bishops and the Ministers of God 19. Let not Bishops bee rash to iudge in things secret which are to bee referred to the iudgement of God who can manifest things hid vp in darknesse and discouer the secrets of the heart 20. Presbyters shall not transport themselues from a low place to a greater 21. Whosoever by paying money procureth a preferment in the Church shall be deposed 22. No Church-man shall cohabite with a woman except it be with his mother or sister or such like persons by whose company no suspition of vncleannesse can arise Precepts given to Monkes and Nunnes I passe by as I did in the former Councell Canon 35. The Sabbath day shall be kept holy and in it no servile worke shall bee 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 with-draw any thing duly belonging 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 and oblations be made for the Emperour and his noble race that it would please God to preserue them in all happines in this present life and vouchsafe vnto them celestiall ioyes in company 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 memory which they wish the Emperour Charles Pipinus sonne should not alter nor transferre into another summe in respect that by so doing many periuries and false testimonies might ensue 42. And that no man should be remoued from his mansion to whom the Emperours 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 and end 44. And that the statute made in Bononia concerning false witnesses may be ratified and confirmed with augmentation if neede require for eschewing of periuries false testimonies and many other inconueniences IN the yeere of our Lord 813. and at the commandement of the Emperour Carolus Magnus a Councell of many Bishops and Abbots was assembled about establishing of Ecclesiasticall discipline in the towne of Towers In the first Canon all men are admonished to be obedient to the Emperour Charles the Great and to keepe the oath of allegeance made vnto him and to make prayers and supplications for his prosperity and wel-fare 2. All Bishoppes shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangels and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to bee ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which every man as in a liuely mirrour might see himselfe 4. Let every Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of good conversation 5. A Bishop must not be giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heed that your hearts be not surfeited with gluttony or drunkennesse but let holy lecture be at his table rather then the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whom they may refresh both with corporall and spirituall repast 7. The delicate pleasure of the eare and eyes are to bee eschewed left by such pleasures the minde be effeminate and inchanted 8. Let not the Lords servants delight in vaine gesting nor in hunting nor hawking 9. Let Presbyters and Deacons follow the foot-steps of their Bishops assuring themselues that the good conuersation enioyned vnto their Bishops is also enioyned 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 filthy lucre 11. It is lawfull for Bishops with consent of Presbyters and Deacons to bestow out of the Church treasure to support indigent people of that same Church 12. A Presbyter is not to be ordained vntill hee bee thirtie yeere old 13. Let the Bishop make diligent inquisition in his owne parish Church that no Presbyter comming from any other parts make seruice in his Church without letters of recommendation 14. Let a Presbyter leaving a low place and presuming to an higher incurre that same punishment which a Bishop deprehended in the like fault should incurre 15. A Presbyter who attaineth to a Church by giving money for it let him bee deposed 16. Let tythes bestowed vpon Churches by advice of Bishops be faithfully distributed to the poore by the Presbyters 17. The families of Bishops shall be instructed in the summe of the true faith In the knowledge of the retribution to be given to good men and the condemnation of people and of the resurrection and last iudgement and by what kinde of workes eternall life may be promerited and that the Homilies containing these instructions shall bee translated into Rusticke-Latine-language to the end that every person may vnderstand them Marke in what estimation the Latine language hath beene at this time that instructions in Rusticke and barbarous Latine are counted better then instructions in good French language 18. It is the dutie of the Bishop to instruct his Presbyter concerning the Sacrament of Baptisme what it is that they should desire the people baptized to renounce namely that they should renounce the divell and all his workes and his pomps Now the workes of the Diuell are murther fornication adulterie drunkennesse and other such like faults But the pompes of the Divell are pride ostentation swelling conceits vaine-glory loftinesse and such other faults as spring vp from such grounds 19. Presbyters are precisely to be admonished that when they say the masse and do communicate they doe
THE HISTORIE OF THE CHVRCH SINCE THE DAYES OF Our Saviour IESVS CHRIST vntill this present Age. Devided into foure Bookes 1. The first containeth the whole proceedings and practises of the Emperours both of the West and East for or against the Church as also the wonderfull loue of God towards it by whom it was so preserved that neither by Tyranny it could be subdued nor by policie circumvented 2. The second containeth a breefe Catalogue of the beginnings and proceedings of all the Bishops Popes Patriarchs Doctors Pastors and other learned men in Europe Asia and Affrica with or against the Church together with their deaths 3. The third containeth a short summe of all the Heretiques which haue beene in the Church the time when and the place where they lived as also the persons by whom they were subdued 4. The fourth containeth a short compend of all the Councels Generall Nationall and Provinciall together with their severall Canons which haue beene established either with or against the Church Devided into 16. Centuries By all which is clearely shevved and proved the Antiquitie Visibilitie and Perpetuitie of our Church euer since Christs dayes vntill this present Age. Collected out of sundry Authors both ancient and moderne by the famous and worthy Preacher of Gods vvord Master PATRICK SYMSON late Minister at Striueling in Scotland LONDON Printed by I.D. for Iohn Bellamie and are to be sold at his Shop at the three Golden Lions in Corne-hill neere the Royall Exchange and for William Sheffard at the entering in of Popes-head Alley out of Lumbard streete 1624. TO THE RIGHT GRATIOVS PRINCE LODOWICK Duke of Richmond and Lenox Baron of Settrington Darnley Teâ—banten and Methuen Lord great Chamberlane and Admirall of Scotland Lord Steward of the Kings household Knight of the most noble order of the Garter and one of his Maiesties most honorable privie Councell ALthough it may seeme both to your Grace and others great presumption in me a stranger to trouble your Grace either with the view of these vnpolished lines or this ensuing Historie yet I hope the latter shal be a sufficient excuse for the former For having received it from your Noble Sister the Countesse of Marre at her Ladiships commaundement and especiall direction I revised it put it to the Presse hastened the Printing and now also craue your Graces Patronage thereto not so much respecting the greatnesse of your authoritie as the goodnes of your nature and disposition whereof much might be sayd but that I hold it needlesse to shew the Sunne with a candle Thus humbly commending it to your Graces favourable acceptation and heartily committing you to the Almighties gracious protection I humbly take my leaue resting Your Graces humble servant A. Symson TO THE RIGHT NOBLE VERTVOVS and elect Ladie Marie Countesse of Marre P.S. wisheth grace mercie and eternall felicitie THE estate of the Church of Christ NOBLE LADIE whereof wee reioyce to be accounted feeling members hath beene subject vnto manifold afflictions even from the beginning of the world not like vnto the estate of Moab setled vpon her dregs and not poured out from vessell to vessell yet the more afflicted the more beloved of God whose face watred with teares is faire and whose mourning voyce is pleasant in the sight of God and as doing of good willingly hath a great recompence of reward from God even so patient suffering of evill for righteousnesse sake as it is highly commended in Scripture so it shall be richly rewarded in heaven yea the very heathnick Philosopher Plato to whom the glory of the sufferings for Christ was vnknowne affirmeth that men who suffer scourging binding tormenting boring out of eyes and finally strangling of their breath for righteousnesse sake are exceeding happy are as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth thrice happy although the superlatiue degree of suffering which can be found amongst the heathnicks could never equall the glorie of the sufferings of Christians They who were initiated in the mysteries of Mittera which word in the Persian language signifieth the Sunne could not bee admitted to that honour before they had beene tried by suffering fourscore divers sorts of punishments such as long abstinence from meate and drinke solitarie living in the wildernes a long time tryall of suffering the fervent heate of fire and the coldnes of water and many other torments vntill the number of fourescore had beene completed These voluntarie sufferings like as in the beginning they wanted the warrant of Gods calling so likewise in the end they wanted the hope of Gods reward but the mouth of God himselfe pronounceth Christians to be blessed who die in the Lord for they rest from their labours and their works follow them The manifold persecutions of the Church may be devided into three rankes some were fierce and bloodie some were craftie the third was and is both craftie and cruell The ten heathnicke Emperours Nero Domitian Traian c. were so prodigall of the blood of the Lords Saints that they poured it out like water vpon the ground The Arrian Emperors were subdolous and craftie but the persecution of Antichrist which is the third goeth beyond the rest both in crueltie and craft yea the experience which we haue had in our owne dayes of the cruelty of Antichrists supposts and their craftie convey of their malicious enterprises intended against our Soveraigne Lord His Royall race and Noble Counsellers doth cleerely proue that the malice and craft of Antichrist goeth as farre beyond the craft and malice of all Emperours as the flood of Noah exceedeth the inundation of Nilus In the first second and third Centuries the faith and patience of Christians was tried by the yoake of ten bloody persecutions For first the Apostles who had heard with their eares the words of the great shepheard of our soules and seene with their eyes God manifested in the flesh were chosen to be faithfull to the world of the doings sufferings and doctrine of Iesus Christ and next to the Apostles their Disciples and true successours sealed vp with rivers of blood that faith which they receiued from the Apostles The fire wherewith they were burnt the water wherein they were drowned the ayre wherein their bodies were hanged the mountaines and wildernesses through which they wandered the darke prisons wherein they were enclosed as people vnworthy of libertie yea all the elements the very light of heauen from whence by most vnrighteous violence they the righteous heires thereof were excluded all these I say were witnesses of their glorious sufferings In the fourth fift and sixt Centuries the knowledge of the Church was tryed by Heretiques who by the mistie clowds of error endeavoured to blindfold the eyes of men and to leade them captiue from the simplicity of the truth of God at which time also the power of the light of God was manifested in discipating the darknesse of errours as the Sun-rising doth the darknesse
yet when the Electors of Germanie condescended to make Frederike the sonne of Henry Emperour the Pope agreed thereto because hee had a more deadly hatred at those who touched the apple of his eye that is S. Peters patrimonio as they call it then at any other sort of people In the East Alexius Ducas otherwise called Murzulfus raigned a short time for hee was taken by the Venetians and Frenchmen who had restored againe Isacius to his kingdome and they threw him headlong ouer a steepe place because hee had murthered his Master for ambitious desire of his kingdome These Venetians and Frenchmen set vp Baldwine Count of Flanders to bee Emperour of the East Thus was the Empire of the East translated to the French nation for a time as the Empire of the west had beene before in the dayes of Charles de maine After him raigned Henry his brother 2 yeeres who hauing no male children left the kingdome to Petrus Antisiodorensis his sonne in law who was cut off by the fraud of Lascharis after hee had raigned two yeeres After him his sonne Robert raigned 7 yeeres hee was crowned Emperour by the Bishop of Rome as the Germane Emperours were accustomed to be To him succeeded his young sonne Baldwine in whose time the Empire returned againe to the Grecians And Theodorus Lascaris sonne in Law to Alexius Commenus who plucked out the eyes of Isacius was saluted Emperour and raigned eight yeeres after whom Ioannes Ducas his sonne in Law raigned 33. yeeres Fredericus Secundus AFter the death of Otto Frederike the second sonne to Henry the sixt obtained the Empire and râ—igned 38. yeeres Hee was by inheritance king of Naples Apulia Calabria and Sicilia His father obtained shortlie after he was borne of the Princes Electors that they should choose his sonne Frederike Emperour after his death which they did crowning him Emperour at Aquisgraue when he was about 20. yeere old From thence hee passed with his nobles and Princes to Rome and there with great solemnitie was consecrated called Augustus by Pope Honorius the third After his consecration he gaue by his charter to the Church of Rome the Dukedome of Fundanuus for by the insatiable couetousnesse of the Roman Bishops this wicked vse and custome grew that except the Emperours Elected and crowned would giue vnto them such great and large gifts they could not obtaine of them their consecration and confirmation which for that intent they deuised Furthermore the said Emperour willing to shew himselfe more bountiful towards the Church of Rome gaue and admitted those constitutions which the Pope himselfe would desire by which doing he gaue a sword in their hands to cut his owne throat for hee did grant to the Canon of proscription devised by the Pope and his adherents that whosoever were excommunicate for diminution of the liberties of the Church and so continued a yeeres space that this person should be within the danger of his proscript and should not bee relaxed before hee had made satisfaction and was admitted by the Pope to the Church and Congregation of good men againe But this liberty of Fredericke was well required by Hononorius for soone after his returning to Germany hee heard of certaine who begun to raise and make new factions against him amongst whom were found Thomas Richard the brethren of Innocentius the third Earles of Anaquinos that held certaine Castles in the kingdome of Naples against him by force which Castles hee besieged and beat downe Richard also hee tooke and sent him prisoner to Sicilia But Thomas escaped and came speedily to Rome where hee was not onely received by Honorius but also when the Emperor began to expostulate with him for the vnseemlinesse of this deed the Pope was so chased that without further delay he thundred out against him like a tyrant his cursings and excommunications After this fell out a ground of a new debate between the Emperour and the Pope For the Christians that were in Asia were so weakened that Iohn surnamed Brennus King of Ierusalem came himselfe to the Emperour and to the Pope to seeke helpe for the distressed Christians who were in Asia This Iohn gaue his daughter Ioel in mariage to the Emperour with the title of the Kingdome of Ierusalem in dowrie with her The Emperour on the other part promised that with all possible expedition hee would leade an armie into Asia against the Turkes wherevpon and by the meanes of Iohn King of Ierusalem the Emperour and the Pope were reconciled againe But before the Emperour tooke his iourney to Asia Honorius died in whose roome succeeded Gregorius the ninth who excommunicated the Emperour a new againe because hee was compelled by sicknesse to come backe from his iourney to Asia and to remaine a space in Europe for the recouering of his health againe The next yeere after to stop the mouth of the slanderous and cruell Pope and to declare to the world that the last yeere hee did not leave off his iourney by his owne voluntary will but by necessity hee set forward with a great army and arrived at Ioppa The Saracens were so troubled with his arrivall that they were content to render to Fredericke the towne of Ierusalem with all the possessions that were scituate betweene it and Ptolemaide and the greatest part of Palestina and the Cities of Tyrus and Sydon which were in Syria and all other territories which Baldwin the fourth at any time had occupied there Also they were content to set at liberty all the prisoners who were in their hands and finally to conclude peace for the space of ten yeeres In the meanetime while the Emperour is thus occupied in Asia Pope Gregory the ninth in the Emperours absence made it knowne to the whole world for what cause he was so earnest to chase him away to the East not that he cared for the welfare of the distressed Christians in Asia but to the end hee might worke him some trouble in his absence as appeared by all these subsequent practices For hee invaded the kingdome of Naples and the rest of the dominions which pertained to the Emperors inheritage and subdued a great part of these dominions to himselfe Likewise he had a secret dealing with Henry the Emperours son to stirre him vp against his father and prevailed so farre in this divellish treason that by the Popes counsell hee put from him his trustie Counceller Ludovicus Duke of Boioria whom his father had ordained to be guider of his sonne in his absence Likewise when the Emperour sent letters out of Asia declaring the good successe that God had given him and therewith desiring the Pope and Christian Princes and people to give thanks to God for the same These letters so grieved the Popes minde that hee rent them in peeces cast them vpon the ground and trode them vnder his feet to the great admiration of the Emperours Legats Againe to colour the rage of his impotent minde with some
hee was innocent of his slaughter Notwithstanding seeing his indignation against the foresaid Bishop was the occasion of his slaughter It was inioyned to the king of England that hee should hinder no man in his kingdome from appealing to the chaire of Rome And that in time to come no man should be declared king of England without the Popes consent Thus are the neckes kingdomes honours and liues of the mightie Monarchs of the world troden vnder the feete of the Roman Antichrist After this proud Prelat had tyrannized 21. yeeres and 29 dayes hee ended his course After Alexander the 3. succeeded Lucius the 3. and gouerned foure yeeres two months and eighteene dayes Hee was no lesse desirous to abolish the consults of Rome then his predecessours were but his attempts succeeded not so well For hee was driuen out of Rome with his complices and a number of his fauorits were punished by thrusting out their eyes Others were carried thorow the streets vpon Asses hauing their Miters vpon their heades and their faces toward the hinder part of the Asse The Pope fled to Verona where he Lurked vntill he died To him succeeded Vrbanus the third and continued one yeere ten months and twentie fiue dayes In his daies was Ierusalem recouered by Saladin a Prince of the Turkes and commander of Aegypt which tidinges so pierced the Popes heart with griefe that hee ended his life at Ferrara Gregorie the eight followed who continued not in his Popedome aboue the space of fiftie dayes To him succeeded Clemens the third and ruled three yeeres and fiue months In this time died William King of Sicilie without children and the people of the Isle elected Tancredus a bastard sonne of Rogerius to rule ouer them After Clemens succeeded Pope Celestinus the third and continued six yeeres seuen months and eleuen dayes In his time died Saladin a mighty Prince of the Turkes And Pope Celestinus thinking it was a meete time to fight against the Turkes for the recouering of the holie Land incited the Emperour Henry the sixt and the King of France to vndertake the ieopardous warfare against the Turks wherein many had spent their blood and seldome with good successe The Emperour Henry sent the Duke of Saxonie and the Bishop of Mentz with a well appointed armie to the foresaid warrefare but went not himselfe The King of France was willing to haue vndertaken a iourney toward the East but was stayed by the irruption of the Saracens who dwelt in Mauritania They had passed the straites and invaded that part of Spaine which was called Betica and conquered it The king of Fraunce then fearing left the Saracens should be puft vp in pride for their late victorie and that they should invade his dominions kept his armie at home in France for safegarde of his owne countrey The Germane armie returned againe within short time as hath beene declared in Henry the sixts life Patriarchs of Constantinople TO Nicolaus succeeded Leo Styppiota and Michael and Theodosius and Basilius Nicetas and Leontius and Dositheus of whom I thinke not expedient to write any further except simplie to insert their names Patriarchs of Alexandria IN this age the armie of Christians which went to fight against the Turkes conquered out of their hands not onely Ierusalem but also Antiochia and the region round about it Whereupon it followed that the Patriarchs were established of new againe after long intermission in Antiochia and Ierusalem Not such as were accustomed to be of olde hauing equall power with other Patriarchs within their owne bounds but rather vassals and slaues to the Bishoppes of Rome as may appeare by the Catalogue following The first of these Latine Patriarchs was Bernardus who ruled that church thirtie sixe yeeres After him succeeded Radulphus who would not be subiect to the Bishop of Rome but affirmed that both Antiochia and Rome were the chaires of S. Peter Antiochia was before and a more ancient chaire and therefore should haue the prerogatiue aboue Rome Notwithstanding of all this hee was cited by his Aduersaries to appeare before the Bishoppe of Rome and to answere to the faults that should be obiected against him Namely for violent vsurpation of iurisdiction ouer churches belonging to the Archbishop of Tyrus as Biblus Tripolis and Aradus This citation Raymond Prince of Antiochia compelled him to obey He was sent backe againe to Antiochia but the people and Clergie receiued him not Therefore hee lurked in Monasteries and in the ende was deposed from his office by a councell assembled in Antiochia After him succeeded Raimericus and ruled twelue yeeres Hee was hated of Raynoldus gouernour of Antiochia because hee disallowed his marriage bound vp with Constantia Likewise hee was misvsed by him and the balde part of his heade was ouerlaied with honey and he was compelled to sit in the time of the feruent heat of the sommer day to be molested with the flies and waspes The king of Ierusalem hearing of this pitifull demeanour of the Patriarch of Antiochia sent Ambassadors to Raynold and so the Patriarch was set at libertie who dwelt at Ierusalem forsaking Antiochia all the rest of his life-time After him Sotericus was Patriarch who continued in office short time To him succeeded Theodorus Balsamus a very ambitious man whom Isacius Angelus Emperour of Constantinople put in hope that he would promote him to be Patriarch of Constantinople if the Canons of Church did not hinder When all was done the ambitious Prelat staied stil at home for the Emperour did not sollicit him seriously but was onely trying him to see if for hope of further preheminencie he would violate the Canons of the Church To whom succeeded Almericus Patriarchs of Ierusalem THe first Latin Patriarch of Ierusalem after it was conquered from the Turkes was Dabertus sometime Bishop of Pisa. He crowned Godfrey the first King of Ierusalem with a crowne of thornes To him succeeded Gibelinus sometime Bishop of Arls. Hee was sent to Ierusalem to decide the question that fell out betweene Dabertus and Ebremarus but it happened that Dabertus about the same time dyed and Ebremarus was remooved because hee had intruded himselfe in office Therefore with vniforme consent Gibelinus was made Patriarch of Ierusalem To whom succeeded Arnulphus who for his vicious life was called Mala corona Pope Pascalis the second hearing of his bad conversation sent to Ierusalem the Bishop of Aurange who deposed him from his office Notwithstanding hereof this vitious Prelat tooke iourney to Rome and with flattering speeches and largition of mony prevailed so much at Rome that he obtained his office againe After him followed Guarimundus a man more expert in warfare then in his owne calling For hee supplyed the place of King Baldwin who was detained captiue by the Turkes And hee was a couragious Warriour at the siege of Tyrus To him continued Stephanus who continued not
of Munster assisted with the Princes of Germany besieged the town very strictly and in the end prevailed and tooke this new made King Cniperdolingus his false Prophet aliue and adiudged them not onely to be hanged in chaines of iron but before their hanging to haue their flesh seared with hot iron pincers Thus came the authors of this most vnhappy sect vnto a most miserable and shamefull destruction Of this Sect of Anabaptists sprang vp in Holland an impudent fellow David Georgius who affirmed that hee was Christ the Messias and Saviour of the world yet for feare of punishment hee fled out of the Low Countries and came to Basile where he remained vntill the day of his death all which time hee not only obscured his blasphemous errors but also behaved himselfe in outward show so humbly and modestly that hee was in good account and became wealthy also Yet after his death it was knowne that he had seduced many with his blasphemous errours Therefore the Councell of Basile commanded that his body should bee raised out of the graue and burnt with fire in token of their detestation of his abhominable errors About the same time also sprang vp Michael Servetus a Spaniard who renewed the blasphemous doctrine of Arrius affirming that God the Father is onely the true God and that neither the Sonne nor the holy Spirit is eternall God but that the Sonne is a creature and had the beginning of existence when God created the world He was taken in the towne of Geneva cast in prison but he would not be reclaimed from his blasphemous errors Therefore the Councell of the towne thought meet with flames of fire to stoppe the breath of this blasphemous man who durst set his mouth against the heauen to blaspheme the Sonne of God After his death many were found who maintained his errors as namely Valentinus Gentilis Gregorius Blandrata a Physitian in Italy Matheus Gribaldus a Lawyer and Paulus Alciatus with many others Amongst whom Valentinus Gentilis was bold to put in print his blasphemies and he called the summe of faith set forth by Athanasius Symbolum Satanasi calling Athanasius himselfe Satanasius but after hee had blasphemed the Sonne of God a while both by word and writ in the end hee was taken in the towne of Berne where hee suffered the iust deserved punishment of death Many other sprang vp in this age who were teachers of false and hereticall doctrine but because they had few followers so that the errour died with the author thereof wee haue no great need to enroll their names and errors in this booke at large but shortly to poynt them out Gasper Suenkefeldius a man borne in Silesia maintained this errour that the outward ministerie of the Word and Sacraments was not necessarie to eternall life because that by the illumination of Gods holy spirit without the ministerie of the Word men might be saved Andreas Osiander thought that Christ was our Mediatour onely in respect of his divine nature and on the other part Stantcarus refuting Osiander fell into the contrarie extremitie that Christ was Mediatour onely in respect of his humane nature Flaccius Illiricus supposed originall sin was a substance Huberus beleeved that all men were elected vnto eternall life and Franciscus Puccius defended this opinion that all men of whatsoever religion they were should bee saved if they led not a very impious life and evill conversation Finally in this age was cleerly discovered that hee who sate in the chaire of Christ as Christs Vicar was the very Antichrist and they who depend vpon the Pope as generall Bishop of all Christs sheepe were notable Heretiques giving the glorie of Christ to Antichrist denying the sufficiencie of the written Word bowing and kneeling to Images praying to creatures and accounting them mediators of their intercession sacrilegiously imitating the holy Sacrament of the Supper and taking from the people the vse of the Cup offering dayly a new propitiatorie sacrifice for sinne as though Christs sacrifice once offered vp vpon the Altar of the Crosse were imperfect damning marriage in some persons and forbidding meates which God hath allowed to bee eaten with thanksgiving with many other errors which the Lord hath cleerly detected to haue beene a long time by-past in the Romane Church Here endeth the third Booke THE FOVRTH BOOK OF THE HISTORY of the Church containing a short Compend of all the Councels together with their severall Canons since Christs dayes to this present CENTVRIE IV. COuncels may bee divided in Generall Nationall or Provinciall and Particular Councels Generall were called Oecomenicke Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek language signifieth the world because from all quarters of the world wherein Christ was preached Commissioners were sent to these Councels and they were gathered by the authoritie of the Emperour Nationall or Provinciall Councels were such as were gathered by the authoritie of the Emperor in one Nation with the assistance of other neere approaching Nations for suppressing of heresies deciding of questions pacifying of â—chismes and appointing Canons and Constitutions for decent order to be kept in the Church The third sort of Councels were particular Councâ—ls by Bullenger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such as the Councels of Gangra Neocaesaria and many others gathered vsually by Patriarchs and Bishops in a corner of a Countrie but for the like causes that nationall Councels were assembled Let no man expect a recitall of particular Councels except at such times as some matter of great moment enforceth me to speake of them ANcyra is a towne of Galatia in this towne were assembled Bishops of diverse Provinces about the yeere of of our Lord 308. as is supposed The principall cause of their meeting was to constitute a forme of Ecclesiasticall discipline according to which they who either willingly or vnwillingly had sacrificed to Idols in time of persecution should bee received into the bosome of the Church againe when they were found penitent There were many rancks of persons who had defiled themselues with Heathenicke Idolatrie such as Libellatici Thurificati Sacrificati and Proditores The Councell of Ancyra took order chiefly with those who were called Thurificati and Sacrificati that is with them who either had cast vp incense vpon idolatrous Altars or else had eaten of meates sacrificed to Idols to whom it was inioyned to testifie their repentance a long time before they were received to the communion of Gods people some one yeere some two yeeres others three or foure yeeres some fiue or six yeeres and aboue according to the heauinesse of their transgression In this Councell it was ordained that Deacons who in time of their ordination did protest that they had not the gift of continency but were disposed to marrie if they married they should remaine in their Ministerie but they who in time of imposition of hands by
Menas died suddenly in time of the Councell Vigilius Bishop of Rome was in Constantinople in time of this Councell but would not be present at the Councel left the dignitie of the Romane chaire should bee impaired if the Patriarch of Constantinople had beene equalled with him in honour for Eutychius after Menas was moderator of the Councell The generall conuention tooke this effect That the writings of Theodorus Bishop of Mopsuesta were vtterly condemned and the replyes of Theodoretus to the 12. heades of Cyrillus with the letter of Ibas written to Maris a Persiā were damned Finally the errours of Origen were damned Theodorus Ascidas together with the Monks of Nova Laura who defended the errours of Origen all were excommunicated and the 4. preceeding generall Councels were confirmed with full allowance The Councell of Mopsuesta immediatly following tended onely to this to know when the name of Theodorus sometime B. of Mopsuesta a towne of Cilicia was razed out of the roll called sacra diptycha And the ancients both of Clergie and people assured the Emperour Iustinian that the name of Theodorus was razed out of the rol of holy Bishops before their time VNder the raigne of Childebertus king of France were frequent meetings of Bishops in Aurelia a town of France commonly called Orleans Many superstitious constitutions were hatched amongst them especially about prohibition of marriage for this doctrine of deuils had now gotten the vpper hand in the West The verse of Homer may be written in the frontispice of these Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is It is a shame to tarie long and to returne emptie If they meet so oft somefruites worthy of their meeting should haue beene brought out to the world but it is a wearisome thing to trauell a long time in the wildernesse of Arabia albeit in it there bee large fieldes yet it is a barren ground and the paine of wearisome trauelling is not recompensed with the delight of any refreshment that can be had there This I write not to hinder any man from the reading of these Councels also for some good things are to bee found in them but to wish that the short time wee haue to liue in this world should not be vnfruitfully spent In the second Councel Simonie is damned and the receiuing of money for admitting a man to a spirituall office is vtterly derested In the third Councell Periurie is abhorred in a man hauing a spirituall calling but softly punished by 2. yeeres excluding of him from the communion In the fourth Councell it is ordained that in the offering of the holy Calice nothing shall be presented except wine onely vnmixed with water because it is a sacrilegious thing to transgresse the holy mandate and institution of our Sauiour Christ. In the fifth Councell it is condescended that no man shall be ordained Bishop without consent of King Clergie and people according to the ancient constitutions of the Church and that no sprituall office shall be bought by money The heape of constitutions about the keeping of Pasche day and Lent about the prohibition of marriage betwixt Christians and vnconuerted Iewes about seruants not to bee admitted to Ecclesiasticall orders about assemblies to be at the least yeerely conuocated by Bishops about Ecclesiasticall rents not to be dilapidated The nature of a short Compend cannot permit mee to insist in such things VNder the raigne of Theodobertus king of France the Fathers who were present at the Councels of Aurelia conueened also in the Councell of Overnie and ordained that no man should presume to the office of a Bishop by the fauour of men in credit but by the merites of an honest and vnreprouable life That the dead body of a Bishop in time of his funerall should be couered with the pall otherwise called Opertorium Dominici corporis which couered the Altar left the honour done to the body should be a polluting of the Altar with many other constitutions which of purpose I ouerpasse with silence VNder the raigne of Aribertus king of France a Councell was assembled at Tours In this Councell it was ordained that the Clergie and people in euery Congregation should prouide support for their owne poore and not permit them to wander to vncouth places for indeed this custome of wandering hath brought in Atheisme amongst the poore when they leaue their owne Congregation they leaue also their owne Pastor who attended vpon their conuersation and they fall into the snare of the deuil It was also statute and ordained that a Bishop should count his wife as his sister and that he should no manner of way companie with her and for this cause hee should haue Presbyters and Deacons so familiarly conuersant with him that they might beare testimonie of his honest behauiour to wit that he neuer companied with his wife The Romanists who count the prohibition of marriage to be the soule of their religion could not ouerpasse this Canon without a censure Now let vs heare what Censura saith Intellige hunc Canonem iuxia vsum Orientalis Ecclesiae in qua coniugatus promouebatur ad sacerdotium that is Vnderstand this Canon according to the custome of the Orientall Church wherein a married man was promoted to the Priesthood well excused The B. of Rowen Burges Tours c. are conueened in the towne of Tours to prescribe rules to the Orientall Church or at least rules vnto their own bishops to liue after the forme of the Orientall Church which neuer came in their minde to doe as may evidently be knowne by the sixt generall Councell Moreouer it was ordained that no Priest or Monke should receiue in bed with him another Priest or Monke to the end they might be so vnreproouable that they would abstaine from all appearance of euill In this Councell was set downe very strict prohibitions that no man should oppresse the Church and conuert vnto his owne vse any thing duely belonging to them left hee incurre the malediction of Iudas who was a thiefe and kept the bag and conuerted to his owne vse a part of that mony which belonged to the poore IN the Councell holden at Paris order was taken concerning admitting of Bishops to their offices that no man should be admitted Bishop without the full consent of Clergie and people and that no man should presume by fauour of Princes onely without the consents aforesaid to become Bishop in any place REcaredus king of Spaine of the discent of the Gothes who were miserably infected with the Arrian heresie assembled a Councell of 62. Bishops at Toledo where he renounced the Arrian heresie and embraced the true faith the whole nation of the West Gothes in Spaine did the like about the yeere of our Lord 585. VNder the raigne of Mauritius a Councel was assembled at Constantinople for trying of the cause of Gregorius Bishop of Antiochia whom Asterius Deputie in the East had accused
widow who hath had concubines who is in a servile condition who is vnknowne Neophycus who is given to war-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeares who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath been elected by his predecessor who hath not beene elected by the Clergie and people of his owne citie He who is approved shall be consecrated on the Lords day by all the comprovinciall Bishops at least by three of them Let Levites be of the age of 25. yeeres before their admission and Presbyters of 30. Let Bishops be vnreproveable according to the precept of the Apostle 1 Tim. 3. Let Bishops not onely haue the testimony of a Good conscience in the sight of God but also the testimony of an vnruproueable conversation amongst men Presbyters Levites whom infirmity of old age permits not to abide in their secret chambers yet let them haue witnesses of their honest conversation and remaining places Youth-hood is prone and bent to evill therefore let them that are young be all brought vp in one conclaue vnder the instruction and government of some well approved Senior But they who shall be found lascivious and incorrigible let them bee thrust into a Monastery to the end that stricter discipline may correct the proud minds of insolent youths Seeing that ignorance is the mother of all errours it becommeth Presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the words of the Apostle Take heed to reading exhortation and doctrine 1 Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good manners Presbyters shal receiue from their owne Bishops an officiall booke to the end that through ignorance they doe nothing amisse neither in celebration of the Sacraments nor in their Letanies nor in their forme of comming to Councels When Presbyters and Deacons are admitted to their offices they must vow chastitie and binde themselues to their Bishops to lead a continent life and after such profession let them retaine the discipline of an holy life A Bishop Presbyter or Deacon who shall happen to be vniustly deposed if they bee found innocent by the tryall of the Synode let them be restored to their former dignities before the Altar by the hands of Bishops in this manner If hee bee a Bishop let him be restored to his Orarium with Staffe and Ring If hee be a Presbyter to his Orarium and Planeta If he be a Deacon to his orarium and Alba If he be a Sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was given vnto them in their ordination If any of the Clergy be found to haue cōsulted with diviners sorcerers let him be deposed from his dignity put into a Monastery to make cōtinual penance for his sacrilege Church-men who dwell in borders confining to a Nation that is vnder hostility with their owne countrey let them neither receiue from the enemies of the countrey nor direct any secret message vnto the enemies If any Church-man sit in iudgement or be iudge in a sentence of blood let him bee depriued of his dignity in the Church Let Bishoppes haue a care of such as are oppressed to reproove the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let Bishops so gouerne their dioceses that they spoyle thē not of their rightes but according to the determination of anteriour Councels let them haue the third part of Oblations Tithes Tributes Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one Bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diuerse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newly builded shall appertaine vnto that Bishop in whose diosie it is knowne that spiritual conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and in case he be hindered by infirmitie or by weightie businesse he shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer reward a Prelate promiseth to a man who vndertaketh any worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it shall happen at any time those persons or their children to be indigent who haue rendered any rent to the Church let them render a just deserued retribution to their bene-factors in sustaining them to whose beneuolence they are addoted The Deacons are decerned to be inferiour to Presbyters Let the Leuites be content to be cloathed with their Orarium onely vpon the left shoulder and not vpon their right shoulders and let it neither be beautified with colours nor with gold Platina in the life of Zosinus calleth it Linostima Let Clergie-men haue the vpper-most part of their heads bare and shauen and the lower-part rounded not following the example of the Readers of Gallicia who did shaue onelie a little of the vpper-most part of the haire of their head conforming themselues in so doing to the custome of some Heretikes which dishonour is to bee remoued from the Churches of Spaine No strange women shall cohabite with Church-men only their mother or sister or her daughter or fathers sister may dwell with them amongst which persons the bandes of nature permitteth not to suspect any sinne according to the constitutions of auncient Fathers Some of the Clergie who are not married are intangled with the forbidden lust of strange women let the Bishop separate them sell the women and redact the men infected with their lust for a space vnto penance If a man of the Clergy marrie a wife or a widow or a deuorced woman or an harlot without aduise of his Bishop let the Bishop separate them againe Clergie-men who haue cloathed themselues with armour voluntarilie and haue gone to warre fare let them be deposed from their office and bee thrust into a Monasterie there to remaine all the dayes of their life Church-men who are found spoyling the sepulchers of persons departed let them be deposed and be subject vnto three yeeres penance By the commandement of king Sisenandus Churchmen are exempted from all publike indictions and labours to the end
children and that they shall be accursed who dare presume to seeke the kingly authority without the consent of the whole countrey of Spaine and the Nobility of the nation of the Gothes and that no man shal raile vpon the King or lie in waite for his life IN the yeere of our Lord 652. or as others reckon 650. Pope Martinus gathered a Councell at Rome of moe then an hundred Bishops The errour of the Monothelites obstinately defended by Paulus Bishop of Constantinople was the occasion of this Councell together with the impious edict of the Emperour Constans set out in favour of the heresie of the Monothelites In this Councell over and besides an ample confession of Faith many decrees and constitutions were made all tending to damne those who denyed the Trinity or the divine vnity in the divine nature or the manifestation of the second person of the Trinitie and his suffering in the flesh or the perpetuall virginity of the Lords mother or the two nativities of Christ one before all times and another in time by the operation of the holy spirit or the distinction of the two natures after the ineffable vnity or the distinction of wils and operations in Christ. In like manner all were damned who made opposition to the fiue preceding generall Councels In particular Theodorus of Pharatrita Cyrus of Alexandria Sergius Pyrrhus and Paulus Bishops of Constantinople were condemned as patrons and obstinate defenders of the heresie of the Monothelites There is more frequent mention of Fathers than of Scriptures in this Councell a perilous example to the posterity IN the yeere of our Lord 653. and in the third yeere of Chintilla King of the Gothes in Spaine the sixt Councell of Toledo was assembled of 52. Bishops Eugenius Bishop of Toledo being President The occasion seemeth to haue beene the renovation of old heresies and contradiction to preceding Councels After a confession of the Faith Letanies are ordained to be said as was appointed yeerly for preservation of the King It was ordained by the advice of the Councell with consent of the King and his Nobles that no man should be tolerated to dwell in the kingdome of Spaine who did not professe the Catholike Faith and that Kings in all time to come before they were placed in their royall seate should be bound by the obligation of a solemne oath to interpose their authority that this act might bee obeyed Otherwise let the King refusing to put this act in execution be counted accursed and be a faggot of the flames of everlasting fire What Ferdinandus King of Spaine did in driving out of his dominions the Iewes and the Saracens some alledge that it was done vpon the ground of this act but now it is not a fit time to examine that question No man shall presume by Simony or largition of mony to attaine to Ecclesiasticall offices If any of the Clergie obtaine a pension out of the Church-rents let him possesse it vnder the title of Praecaria lest by long possession the Church rents be diminished If any person be cloathed with a religious habite which hee hath voluntarily accepted if afterward hee forsake it let him be excommunicated if hee returne not againe vnto his order The seuenth Canon is a renewing of the foure and fifty Canon of the fourth Councell of Toledo A married man who voweth chastitie in time of sicknesse if he recouer health and haue not the gift of continencie let him cohabite againe with his wife but if shee die he is debarred from the second marriage which notwithstanding is permitted to the wife if shee haue not vowed This Canon is not set downe by precept and commandement but permissiuely through indulgence and a consideration of humane infirmitie Seruants whom the Church hath set at libertie when one Prelate dieth and another succeedeth they are bound to renew the charters of their land which they possesse else their charters shall be voyde and of none effect if they be not renewed within the space of a yeere next after the election of the new Prelate The children of them whom the Church hath set at libertie if their parents bring them vp in learning they shall be brought vp in that same Church from which their libertie did arise and shall serue the Bishop of that Church alwayes without prejudice of their libertie Let no man vpon occasion of an accusation be punished vnlesse his accuser be presented and in case he be a vile and infamous person let no sentence be giuen out vpon the ground of such accusation except in an action of treason against the life of the King He who hath committed hainous offences and fearing punishment fleeth to the enemies of his countrey for refuge let him be excommunicated Let young men honour them who are in great credite and fauour with Princes And let Seniors louingly cherish the younger sort and present vnto them profitable examples of a good conuersation The 14. and 15. Canon intreate of the reward due to them who are found faithfull seruants to the King in whatsoeuer estate especially in the Church and that rentes and landes bestowed vpon the Church shall abide firmely in their possession without reuocation In the 16.17.18 and 19. Canons there is a commemoration of the bountiful kindnesse of king Chintilla toward the Church a prouision that no Church-men should be allured by no deceitfull perswasion to take a course against the king A protestation before God his Angels Prophets Apostles Martyrs and whole Church That no man should enterprise any attempt against the King his Noble estate And they who shall presume to doe to the contrarie are appointed to eternall damnation In the end prayers are made to God to giue a good successe to their meeting and thankes are giuen to the King by whose authoritie they were assembled So it is manifest that by the authoritie of Princes Nationall Assemblies were conueened at this time IN the yeere of our Lord 662. as Functius reckoneth and in the 6. yeere of Chindasuvindus king of Spaine the 7. Coūcel of Toledo was assembled consisting of 4. Archbishops 30. Bishops and a great number of presbyters and messengers from them who could not be present The occasion of this meeting was Theodisclus Bishop of Hispalis a Graeciā borne He had corrupted the bookes of Isidorus and dispersed many errours in his Church he contended for supermacie with the Bishop of Toledo In this Councell Theodisclus was remooued from his office The prioritie of dignitie was conferred to the Bishop of Toledo In the second Tome of Councels six Canons are referred to this meeting First Laickes and men also in spirituall office are forbidden to attempt any thing against the estate of their countrie either by sedition or treason Secondlie it is appointed and ordained That in case any man ministring the Sacrament of the Lords holy Supper be hindred by
So that in this Councell also is presented vnto vs a viue paterne of the weakenesse of Councels Like as in euery sacrifice there was dungue so likewise in euery Councell there is found some note of infirmitie and weakenesse And it is a foolishe thing to adhere to all the ordinances of Councels except they doe agree in all pointes with the written word of God IN the yeere of our Lord 788. and in the eight yeere of the raigne of Irene and her sonne Constantine a Councell was assembled at Nice in Bythania of three hundreth and fiftie Bishops The Ambassadours of Adrian the first Bishop of Rome were present in this Assemblie Basilius Bishop of Ancyra Theodorus Bishop of Myra and Theodosius Bishop of Amorium offered to the Councell their supplicant letters confessing that they had sinned in condemning the worshipping of images in the Synode assembled by Constantinus Copronymus These reedes shaken with the winde and vnconstant fooles were accepted in fauour as a preamble vnto this malignant Councell The Epistle of Adrian Bishop of Rome was openly read in the Councell approuing the worshipping of images His letter was full of fables and lies such as the fable of the leprosie of Constantine and of the shedding of the blood of innocent babes to procure remedie against his sicknesse and baptisme of Constantine by Syluester the miraculous restoring of the Emperour to health after his Baptisme and of the images of Peter and Paul produced to Constantine before his baptisme Such a Legend of lyes no Councell could haue heard read in their audience if it had not bin a time in the which the mistery of iniquity was effectually working For the history of the life of Cōstantine written by Eusebius expressely prooueth the contrary to wit that Constantine was not leprous but rather a man of a cleane and vnspotted body and that hee was not baptized by Syluester in Rome but by Eusebius in Nicomedia Notwithstanding the letter of Pope Adrian was accepted and allowed by the Councell And it was ordained That the image of Christ of the blessed Virgine Mary and of the Saints should not onely bee receiued into places of Adoration but also should bee adored and worshipped And the honour done to the image is thought to redound to him or her who is present by the image according to the words of Basilius Magnus But Basilius Magnus is writing in that place of Christ the image of the inuisible God and not of images made with mens hands THe Fathers of this Councell as it were bewitched by the delusions of the Deuill were not ashamed to confirme the adoration of images by lying miracles and by a foolish confabulation betwixt the Deuill and a Monke whom Sathan ceased not to tempt continuallie to the lust of vncleannesse and would make none end of tempting him except he would promise to desist from worshipping the image of the Virgin Mary But argumentes taken from the fables of Monkes and delusions of the Deuill are not to be hearkened vnto in a matter expressely repugnant to the written word of God IN the yeere of our Lord 794. Charles the Great King of France assembled a great Councell at Frankford partlie in regard of the heretike Foelix who called Christ the adoptiue Sonne of God in his humane nature and was condemned in a Councell assembled at Ratisbona Anno. 742. but hee was returned to his vomite againe and therefore was of new againe condemned as a notable heretike in the Councell of Frankford partly also in respect of the great disputation that arose euerie where concerning the worshipping of images disallowed in the councell of Constantinople and allowed in the second Councell of Nice Not onely the Bishops of France but also of Germanie Lombardie as Prouinces subdued to the King of France were present at this Councell Likewise Pope Adrian sent his Ambassadours Theophilactus Stephanus to the Councel And Charles himselfe King of France was present in the Councel of Frankford The Ambassadours of Pope Adrian produced the actes of the second Councell of Nice hoping that the Councell of Frankford should haue giuen consent and allowance vnto the same But the Fathers of this Councell collationed the actes of the Councell of Constantinople with the actes of the second Councell of Nice And they disallowed in the Councell of Constantinople the strict prohibition to picture images either in Temples of other places And in the second Councell of Nice they disallowed the Act of worshipping of images and of honouring them with garments incense candles and kneeling vnto them counting the afore-saide Act to be so impious that the Councell in the which it was concluded was neither worthy to be called Catholicke nor Oecumenicke The arguments whereby the second Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a treatise concerning worshipping of Images Concerning the argument taken from the authoritie of Epiphanius who in his book called Panarium reckoneth not the worshippers of images in the roll of Heretikes it is answered by the Councel of Frankford that in case Epiphanius had counted the haters of the worshippers of images Heretikes hee had likewise inserted their names in the catalogue of Heretikes but seeing he hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them than it maketh for them More-ouer in the Councell of Frankford the Epistle of Epiphanius written to Ihonne Bishop of Ierusalem was read wherein hee disalloweth the verie bringing in of images into Churches and this Epistle was translated out of the Greeke into Latine language by Ierom. The Epistle is worthie to be read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. CENTVRIE IX IN the yeere of our Lord 813. by the commandement of Carolus Magnus in the Towne of Mentz were assembled 30. Bishops 25. Abbots with a great number of Priests Monkes Countes and Iudges about reformation of the dissolute manners of Ecclesiasticke and Laicke persons After three dayes abstinence and 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 and the Actes of the Apostles together with the Canons and workes of ancient Fathers and the Pastorals 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 third company were Lords 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 intreat concerning Faith Hope and Charitie 4. Concerning the Sacraments to be ministred chiefly at Easter and
not distribute the Lords bodie indiscreetly to children and to all persons who happen to be present who if they be entangled with great sinnes they procure vnto themselues rather damnation then any remedie to their soules according to the saying of the Apostle Whosoeuer eateth this Bread and drinketh this Cup unworthily hee shall be guilty of the bodie and blood of the Lord Let a man therefore try himselfe and so let him eate of this Bread and drinke of this Cup. By this let the iudicious Reader marke that even in the dayes of Carolus Magnus priuate masses had no place but they who were duly prepared did communicate with the Priest 20. Presbyters shall not suffer the holy Chrisme to be touched by every man 21. Presbyters shall not resort to Tavernes to eate or drinke 22. Bishops and Presbyters shall prescribe to sinners who haue confessed their sinnes penance discreetly according to the waightinesse of their fault 23. Chanons who dwell in Cities let them eate in one Cloyster and sleepe vnder one roofe to the end they may bee ready to celebrate their Canonicall houres From the 24. Canon vnto the 32. are contained constitutions concerning Monkes and Nunnes which I ouer-passe with silence fearing to be prolix Canon 32. All men should studie to peace and concord but especially Christians forsaking hatred discord and envie 33. Lords and Iudges should be obedient to the wholsome admonitions of their Bishops and Bishops on the other part should reverently regard them to the end they may be mutually supported every one with the consolations one of another 34. Lords and Iudges are to bee admonished that they admit not vile and naughty persons to beare witnesse in their iudicatories because there are many who for a contemptible price are ready to make shipwracke of a good conscience 35. Let no man for his decreet receiue a reward For divine Scripture in many places forbiddeth this as a thing that blindeth the eyes of the blind 36. Let euery man be carefull to support indigent persons of his owne family and kindred for it is an impious and abominable thing in the sight of God that men abounding in riches should neglect their owne 37. Christians when they make supplications to God let them in humble manner bow downe their knees following the example of the Martyr Steven and of the Apostle Paul Except vpon the Lords day and other solemne dayes on the which the vniversall Church keepeth a memoriall of the Lords resurrection and at such times they are accustomed to stand and pray 38. Faithfull people must be admonished not to enter into the Church with tumult and noyse and in time of prayer and celebration of the masse not to be occupied in vaine confabulations and idle speeches but even to abstain from wicked cogitations 39. Let not the Consistories and Iudgement-seates of secular Iudges be in the Church or portches thereof in any time to come because the house of God should bee an house of Prayer as our Lord Iesus Christ saith 40. Let it be forbidden that Merchandize be vsed vpon the Lords day or Iustice-Courts because all men should abstaine from servile labours to the end this day may be spent in praising and thanking God from morning till evening 41. Incestuous persons parracides and murtherers are found who will not hearken to the wholsome admonitions of Church-men but persevere in their vitious conversation who must be reduced to order by the discipline of the secular power 42. Let the people be admonished to abstaine from Magicall Arts which can bring no support and helpe to the infirmities of men and beasts but they are the deceitfull snares of the Divell whereby he deceiveth man-kinde 43. A frequent custome of swearing is forbidden wherein men vpon euery light occasion willing to purchase credit to that which they speake they take God to be witnesse of the verity of their speeches 44. Many free subiects by the oppression of their Masters are redacted to extreame pouerty whose causes if our element Soveraigne please to examine hee shall finde that they are vniustly redacted to extreame indigence 45. A false measure and a false ballance is an abomination vnto the Lord as Salomon recordeth The 46. Canon containeth a regrate that tythes were not duly payed to the Church notwithstanding that the Church had giuen in their complaint to the civil Magistrate whereby it came to passe that not only lights in the Church and stipends to the Clergie began to inlacke but also the very parish Churches became ruinous 47. When generall Fastings are appointed for any impendent calamity let man neglect the fellowship of the humble Church for desire to feed his belly with delicate foode 48. Drunkennes and surfeiting are forbidden as offensiue both to soule and bodie and the ground of many other sinnes 49. Lords and Masters are to be admonished not to deale cruelly and vnmercifully with their subiects yea and not to seeke that which is due vnto themselues with excessiue rigour 50. Let Laicke people communicate at least thrise in a yeere vnlesse they be hindred by some grivous sinnes committed by them 51. In the last Canon mention is made that they diligently examined the cause of them who complained to the Emperour that they were dis-inherited by thâ— donation of lands which their Fathers and friends had bestowed vpon the Church and in their bounds they found no man who did complaine Alwaies in that matter if any thing was done amisse they humbly submitted themselues to be corrected by their Soveraigne Lord and King THe Councell of Chalons was the fourth Councell convened in the yeere of our Lord 813. by the commandement of Charles the Great for the reformation of the Ecclesiasticall Estate Many of the Canons of this Councell are coincident with the Canons of the former therefore I shall be the shorter in the commemoration thereof 1. That Bishops acquaint themselues diligently with reading the bookes of holy Scripture and the Bookes of ancient Fathers together with the Pastorall bookes of Gregorius 2. Let Bishops practice in their workes the knowledge which they haue attained vnto by by reading 3. Let them also constitute Schooles wherein learning may be increased and men brought vp in them that may be like to the salt of the earth to season the corrupt manners of the people and to stop the mouthes of Heretiques according as it is said to the commendation of the Church A thousand Targes are hung vp in it even all the Armour of the strong Cant. chap. 4 vers 4. â— 4. Let Church-men shew humility in word deed countenance and habite 5. Let Priests bee vnreproueable adorned with good manners and not given to filthy lucre 6. The blame of filthy lucre wherewith many Church-men were charged for this that they allured secular men to renounce the world and to bring their goods to the Church they endeuour with multiplyed number of words to remoue 7. Bishops and Abbots who with deceitfull speeches haue circumvened
simple men and shauen their heads and by such meanes doe possesse their goods in respect of their covetous desire of filthy lucre let them be subiect to Canonicall or regular repentance But let those simple men who have layd 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 given by negligent Parents and received or rather reaved by avaritious Church-men be restored againe to their children heires 8. If Church men lay vp provision of come in Victuall-houses let it not be to keepe them to a dearth but to support the poore in time of need therewith 9. Hunting and hawking and the insolency of foolish and filthy iests are to bee forsaken of Church-men 10. Gluttony and drunkennesse is forbidden 11. The Bishop or Abbot must not resort to civill iudicators to plead their owne cause except it be to support the poore and oppressed Presbyters Deacons and Monkes having obtained licence from the Bishop may compeare in Civill iudgement-seats accompanied with their Advocate 12. Let not Presbyters Deacons or Monkes bee farmers or labourers of the ground 13. It is reported of some brethren that they compell the persons who are to be admitted in time of their ordination to sweare that they are worthy and that they shall do nothing repugnant to the Canons and that they shall be obedient to the Bishop who ordayneth them and to the Church in the which they are ordayned which oath in regard it is perilous we all inhibit 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 over the Presbyters and take tribute from them which smelleth rather of tyranny then of due order For if the Bishoppe should not vse domination over the Clergie but by examplars to the flocke as the Apostle Peter writeth much lesse should these presume to doe any such like thing 16. Like as in dedication of Churches and for receiving of orders no money is received even so for buying of Balme to make Chrisme Presbyters keepers of Chrisme shall bestowe no money but Bishops of their owne rents 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 be abolished 18. The receiuing of paunds from incestuous persons and 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 whereunto they resort all the yeere long to heare Church-seruice 20. Let peace bee kept amongst all men but in speciall betwixt Bishops Countes whereby euery one of them may mutually support another 21. Ciuill Iudges ought to judge righteously without exception of persons and without receiuing of rewards and let their Officiars Vicars and Centenaries bee righteous men least by their auarice and greedinesse the people bee grieued and impouerished And let the witnesses be of vnsuspect credite for by false witnesses the Countrey is greatly damnified 22. The Abbots and Monkes in this part of the Countrie seeing they haue addicted themselues to the Order of Saint Benedict let them endeuour to conforme themselues vnto his institution and rules 23. The ordination of Presbyters Deacons and other inferiours is to bee made at a certaine prescribed time 24. Concerning Bishops Presbyters Deacons and Monkes who shall happen to be llaine let the Emperour giue determination to whom the satisfacton of blood shall belong 25. In many places the auncient custome of publicke repentance hath ceased neither is the auncient custome of excommunicatioÌ„ and reconciliation in vse Therefore the Emperour is to be entreated that the ancient discipline may be restored againe and they who sinne publikely may be brought to publike repentance and euery man according as hee deserueth may either bee excommunicated or reconciled 26. It is reported that in some Churches there is contention and strife for diuidng of Church rents It is ordained therefore That no Masse shall be said in those Churches vntill they who are at variance be reconciled againe 27. Neither the Sacrament of Baptisme nor the Sacrament of Confirmation should be reiterated 28. Concerning the decrees of affinitie and in what degree Marriage may be bound vp euery man is sent to the Canons of the Church to seeke resolution 29. Seing that the man and the woman are counted in Scripture as one flesh their Parentage is to be reckoned by like degrees in the matter of Marriage 30. The Marriage of seruants is not to bee dissolued which is bound vp with consent of both their masters euerie seruant remaining obedient to his owne master 31. It is rumoured that some women by negligence and others fraudulently doe present their owne children to the Sacrament of Confirmation to the ende they may bee separated from the companie of their husbandes Therefore wee statute and ordaine that such women as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall bee compelled to doe penance all the dayes of their life neither shall they in any wise be separated from their husbandes 32. Let a sinner confesse vnto his Father-Confessor all his sinnes which hee hath committed either in thought word or deede because that hatred enuye and pride are such pestilentious botches of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes should not onely bee confessed to God according to the example of Dauid who saith I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Psal. 32. vers 5. But also wee should confesse our sinnes to our Father-Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed I at 5.16.34 In preâ—â—â—ibing of penance let fauour and hatred of any person be laide aside and let the injunctions be giuen according to the rule of holy Scripture and according to the Canons and custome of the Church following the example of the Physitions of the body who without exception of persons doe adhibit cuttings burnings and vehement remedies to perilous diseases 35. Many in doing of penance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliaon and beeing forbidden to eate flesh or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of
Eucharist Penance Extreme Vnction Orders and Matrimonie After this seventh Session the Popes Physition affirmed that the ayre of Trent was corrupted whereupon many of the Bishops were moved to depart from Trent to Bononia onely the Bishoppes of Spaine remained still at Trent being commanded by Charles the Emperour so to doe For the Emperour had gathered in Ausbrugh an assembly of the States of Germany and had induced the most part by menaces and threatenings and some also by alluring promises to submit themselues to the generall Councell of Trent And this being obtained of the States of Germany the Emperour sent the Cardinall of Trent together with his Ambassadour Mendoza desiring that the Pope would cause the Bishoppes that were retyred to Bononia to come backe againe to Trent But the providence of God pitying the weakenesse of Germany whom the Emperour had induced to bee obedient to the Councell of Trent hardened the Popes heart who would not consent that the Bishops should goe backe againe to Trent but vpon strict conditions 1. That the Bishops of Spaine who remained yet still at Trent should first come to Bononia 2. The Emperour should make good that all the States of Germany should absolutly submit themselues to the Councell of Trent 3. That the Fathers to be gathered againe at Trent might haue liberty to depart out of the towne freely and safely when they pleased and to make an end of the Councell when they would thinke good The Emperours Ambassadour Mendoza seeing that his Masters petition was little set by declared that the Councell was not lawfully translated from Trent to Bononia and therfore protested that all things that should bee done there should bee of no force Thus the first meeting of the Councell of Trent vnder Paulus the third had an end and their remaining together at the Councell of Trent was two yeeres The second meeting of the Councell of Trent THe second meeting of Bishoppes in the Councell of Trent was in the dayes of Pope Iulius the third in the month of September anno 1551. In the first Session of the Councell which was kept the first of September Abbas Bollosanus Ambassadour of the King of France appeared declaring that the King was so disturbed with warres within his dominions that he could not send the Bishops of his Land to Trent Next that the King of France acknowledged not the convention kept at Trent for a generall Councell but for a convention gathered for the weale of a few not for the common vtility of all the Church and therefore neither hee himselfe nor the subiects of his kingdome were bound to be obedient to the decrees of that convention The second Session was kept the eleventh day of October wherein the doctrine of Transubstantiation was confirmed yet diverse questions pertaining to those matters were deferted till the comming of the Protestants of Germanie to whome allso they granted their safe conduct The third Session was kept the 25. of November wherein was confirmed that Penance and extreme Vnction were Sacraments of the new Testament The Ambassadours of the Protestants would haue given in the confession of their Faith and summe of their doctrine to the Councell but the Popes Legate repelled them because they did not signifie in the title thereof that they would submit themselues to the Councell In the meane time there was warre in Germany betweene Charles the Emperour and Maurice Duke of Saxonie which was the cause of the hastie dissolution of the second meeting of the Councell of Trent vnder Pope Iulius For the Bishops of Mentz and Cullen made haste to returne to Germany Likewise all the Bishops of Italy hearing that Duke Maurice had taken the town of Ausbrough returned home the Spanish Bishops alone who remained a space behind the rest at Trent assembled themselues together the 29. of Aprill anno 1552. and put off the Councell till a new meeting after the issue of two yeeres or more as should be found meet The third meeting of the Councell of Trent THe Bishops of Spaine supposed that the Councell should haue met againe within two yeeres Neverthelesse there intervened nine yeeres before it could be gathered againe For after the death of Iulius the third vnder whom the second meeting was succeeded Marcellus who lived not aboue the space of 20. dayes in his Popedome and after him Paulus the fourth who governed foure yeeres two moneths and 27. dayes And after him Pius the fourth in whose time this last meeting of the Councell of Trent was appointed Their first Session was kept the 18. day of Ianuary anno 1562. wherein was decreed that the bookes written by diuerse Authors since the springing vp of heresies for so they called the preaching of the Gospell should be viewed and revised and that all who had fallen backe from the vnity of the Church of Rome vnto any kinde of heresie should be exhorted to returne againe with promise of great clemency and indulgence if they would so doe The second Session was kept the 26. day of February anno 1562. wherein certaine persons were specially nominated and chosen to examine those bookes which was suspect of heresie and to report their iudgement backe againe to the Councell Likewise all men were exhorted to resort to the Councell with peaceable hearts voyd of all contention and heate and safe conductors were promised to them who would come thereto In the third and fourth Session nothing was done but the time of keeping the next Session was appointed In the fift Session kept the 26. day of Iuly anno 1562. it was decreed that the Laike people were not bound by an absolute necessitie to communicate vnder both formes of bread and wine But the Church had power to dispose concerning the outward ministration of the Sacraments providing the substance were kept according as they should find expedient for the good of the receiuers The sixt Session was kept the 17. day of September anno 1562. wherin was cōcluded that the whole Masse was a propitiatorie sacrifice for the quicke the dead whosoeuer should say that it was onely a sacrifice of thanksgiving and a commemmoration of Christs death onely are pronounced to be accursed The seventh Session was kept the 15. day of the moneth of Iuly anno 1563. wherein certaine Canons were set forth concerning the Sacrament of Orders and it was accounted a Sacrament of the new Testament In the eight Session it was not onely decreed that mariage is a Sacrament of the new Testament but also the Roman Church assembled at Trent as a troubled Sea that can not rest but cast out her froth and filth to the shore laying aside all shame and due reverence to the Scriptures of God they pronounce all men to be accursed who will not grant that the Church hath power to dispense with the Law of God conteined in the 18. of
Whitsonday except necessitie feare of death require preuening of these times 5. That vnitie and concord should bee kept in the Church because we haue one common Father in heauen one Mother to wit the Church in earth one Faith one Baptisme 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 be called the children of God The sixt and seuenth Canons intreat of Orphanes and poore people whose weaknesse is to be supported but no man should take vantage of their poore and desolate estate The eight Canon 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 ninth tenth Canon prescribeth to the Clergie Preceptes of a modest and sober life with abstinence from the delicate pleasures of the world 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 be taken for medicinall cures is forbidden To beware of deceit and conjurations to flee hatred emulation backe-biting and enuying wandering eyes and an vnbridled tongue a petulant and proude gesture are forbidden filthie words 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 Nunnes and the fabricke of their dwelling places I ouer-passe with silence left I should 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 fackecloath ashes walking barefooted and all kinde of humble carriage 34.35 and 36. Publicke Fastings and keeping of Festiuall dayes is commanded 37. The Sabboth day is to be kept holy In it no Merchant Wares to be sold and no criminall cause to be judged 38. and 39. Tythes are precisely to be payed And men fleeing to Churches for safeguard are not to be violentlie drawne out 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 44. That no Priest say Masse himselfe alone for if hee haue no person present except himselfe how 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 Lords Prayer and the Beliefe and they who can no otherwise comprehend these things let them learne them in their owne vulgar language 46. Drunkennesse is detested and they who continue in this sinne without amendement are ordained to be excommunicated 57. God-fathers shall attend 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 be transported from place to place without the aduice of the Princes 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 led to the Sacrament of Confirmation and in case they be found to be married they shall be separated againe And no man shall take in marriage his wiues sister neither shall a woman marrie her husbands brother IN the yeere of our Lord 813. a Councell was assembled at Rhemes by the cōmandement of Charles the great for it is to be remarked that he not only assēbled that famous Coūcell of Frankford Anno. 794. in the which adoration of Images was condemned but also when he was now aged saw many abuses in the Church hee endeuoured by all meanes possible to procure reformation of the lewd manners of Church-men Therefore he appointed at one time to wit Anno 813. fiue National Coūcels to be conueened in diuers places for reformatiō of the Clergie people One was conueened at Mentz as hath bin declared Another at Rhemes the third at Towrs the fourth at Cabilone or Chalons the fift at Arles In all these Councels no opposition is made to the Councell of Frankford neither was the adoration of Images auowed in any of these Councels So much auaileth the authority of a Prince for suppressing of false doctrin and heresie In this Councell at Rhemes Wulfarius Archbishop was president 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was cōcluded That euery man should diligētly acquaint himself with the Articles of his faith 2. That euery man shuld learn the Lords Praier cōprehēd the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shal walke worthily cōforme to his calling 4. The Epistles of Paul were read to giue instructiōs to sub-deacons how they shuld behaue thēselues Yet is there not one word in all the Epistles of Paul of a sub-deacon 5. The Gospell was read to giue instructiō to Deacons to minister condingly in their office 6. Ignorant Priests are instructed to celebrate the Seruice with great vnderstanding 7. In like manner they are instructed how to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacramēt of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Saint Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was read to admonish Pastors of their dutie 11. Sentences of diuers ancient Fathers were read to admonish men of all rankes both Prelates and subiects to bring forth the fruit of a good conversation 12. These things being done they set downe