the 29. B. of Rome who continued in that ministration 5. yeres 6 months 21 dayes He liued in the dayes of MAXENTIVS by whom he was enclosed into a filthie stable to the end that lacking the salubritie of wholsome aire he might be destroyed with the filth stinke of the dung of beasts which thing also came to passe indeede for he died in the stable This holy martyr so long as he liued he made the stable like vnto a sanctuarie for hee neuer intermitted the holy exercises of prayer fasting and the Church when peace was granted to them by the mercie of God they builded a temple in that same place where the stable had beene whereinto MARCELLVS died Platin. de vitis The name of MARCELLVS is pretermitted by EVSEBIVS After MARCELLVS succeeded EVSEBIVS the 30. B. of Rome and continued 6. yeeres 1 month 3. dayes In his time PLATINA writeth that HELENA the mother of CONSTANTINE found the crosse of Christ. But ONVPHRIVS himself is compelled to grant that both DAMASVS and PLATINA erred in that narration because CONSTANTINE at this time had no dominion in Syria neither was hee as yet conuerted to the faith of Christ. But the tyrant MAXIMINVS with great crueltie oppressed the Church of Christ in the boundes of Syria and Iudea And therefore such as read the historie of the primitiue Church let them read with judgement because it is an easie thing to erre if any man giue such vndoubted credit to ecclesiasticall writers as he giueth to sacred scripture TERTVLLIAN a learned preacher of the African prouince of the citie of Carthage a man of a quicke wit pregnant ingine flourished vnder the reigne of SEVERVS the 5 persecuter When he came to Rome he vas not free of the enuy and reproches of the clergie of the Romaine church and mooued with anger he declined to the opinion of the Heretique MONTANVS wrote books against the true Church such as the volumes following De pudicitia De peâ—…cutione De jejunâ—…s De monogamia De exstasi lib. 6. his 7. booke against APOLLONIVS This lamentable defection of TERTVLLIAN may be an example to all men of great vnderstanding and excellent learning not to be puft vp nor to be high minded lest they fall into the snare of the deuill For TERTVLLIAN wrote learned apologies for the Christians and mightily confuted the errour of MARCION notwithstanding of al this he was high minded joyned himself to the opinioÌ„ of MONTANVS Ierom. Catal. script eccl if he had kept himself free of this foule spot he was worthy for his giftes to haue ben counted amoÌ„g the most famous doctors of the Church after the dayes of the Apostles Hist. Magd. Cent. 3. cap. 10. ORIGEN the sonne of LEONIDES an Egyptian was a yong man of 17. yeeres of age when his father was martyred in the persecution of SEVERVS Ierom Catal. script eccles His ingine was so pregnant in his youth and so capable of all kinde of instruction that his father would oftimes vncouer his brest when he was on sleepe and kisse it giuing thanks to God who had made him father of so happie a sonne hist. Magd Cent. 3. cap. 10. After his fathers death he sustained himselfe his mother sixe brethren by keeping a schoole for all his fathers goods were confiscate for his confession of Christ. When ORIGEN had spent his young age the description of his life in Greeke saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is when he was in his mid age the Churches of Achaia vexed with Heretiques sent for him as he was vpon his journey to Athens he went through Palestina was ordained to be a preaching Elder by ALEXANDER B of Ierusalem THEOCTISTVS B. of Caesarea This fact offended DEMETRIVS B. of Alexandria so highly that he was full of rage against ORIGEN and wherefore because he beeing a man of Alexandria receiued ordination to an ecclesiasticall office from the Bishops of Ierusalem and Caesarea When Bishops become serious in trifling matters and haue a greater regarde to their owne gloâ—…y then to the aduancement of the kingdome of God then that may bee spoken of them which IEROM writeth of DEMETRIVS Qui tanta in eum debacchatus est insania ut per totum mundum super ejus nomine seriberet that is He was so ful of rage against him that he replenished the world with writings mentioning the name of ORIGEN But consider what fault was in ORIGEN who was crauing no ordination And what fault was in ALEXANDER and THEOCTISTVS men whose names shall be had in euerlasting remembrance They did nothing of intention to grieue the heart of DEMETRIVS B. of Alexandria but onely beeing carefull of the aduancement of the kingdome of God they endeuoured to strengthen the hands of ORIGEN against the Heretiques of Achaia by conferring vnto him the calling of a Presbyter No man can justly offend against me if I cast in this sentence as a common admonition to all preachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let vs not be ouer serious in ridiculous matters The name of ORIGEN was so famous that not onely the Bishops of Achaia sollicited him to come to their bounds for stopping the mouthes of Heretiques but also he was sent for at two diuerse times to bee present at the Councils conucened in Arabia against Heretiques Some Heretiques affirmed that the soules of men perish with their bodies and are raised vp againe in the day of the resurrection with the bodies whom ORIGEN mightily refuted Comment Func in Chron. lib. 6. Likewise he was present at the Councill in Arabia gathered against BERYLLVS B. of Bostra who denied that Christ was existent before his manifestation in the flesh and by the trauelles of ORIGEN BERYLLVS was reclaimed and reduced to the true faith therefore I reckone him not into the roll of Heretiques Euseb lib. 6. cap. 33. FIRMILIANVS B. of Caesarea in Cappadocia inuited ORIGEN to come to Cappadocia where he deteined him a long time Likewise MAMMEA the mother of ALEXANDER the Emperour sent for him to come to Antiochia and had him in reuerent regarde Likewise hee wrote to the Emperour PHILIP and to his mother who was the first Emperour that professed the Name of Christ Ierom. catal script eccl He studied to be acquainted with the Hebrew language farre contrarie to the custome of his own nation he conferred the Hebrewe text with the Greeke translations not onely the Septuagints but also the translations of AQVILA THEOLOSION and SYMMACHVS and hee found out the fift sixt and seuenth editions Euseb. lib. 6. cap. 17. Ierom catal scrip eccles Notwithstanding of all these excellent gifts and renoumed fame of ORIGEN he wanted not his owne grosse errours foolish facts In expouÌ„ding of scripturs he became a curious searcher out of allegories Yet this father of allegories ORIGEN took the words of Christ spoken of Eunuches There be some chaste which haue made thâ—…mselues chaste for the kingdome of
mariage and affirmed that PAVI gaue libertie to widowes to marie because hee knewe the will of God but onely in a part August Index hâ—…eres Euseb. lib. 5. cap. 14 16. I purposely passe ouer that rable of obscure Heretiques whome I compared in the treatise of heresies to abortiue births such as Opbitae Caiani Sethiani and such like of whom notwithstanding EPIPHANIVS vouchsafeth to writ at leÌ„gth no doubt to manifest the corruption of mans nature stouping sometimes so basely that not onely they hearken to the counsel of the old serpent the deuil but also they wor ship the very instrument of the Deuil viz. the serpent as these Ophitae did Againe some Heretiques magnified CAIN and called him their father And others gaue to SETH the honour due to Christ. So it commeth to passe that men destitute of the grace of God that commeth from aboue are like vnto drunkards staggering on the right hande and on the left hande and falling on their faces and beating out their owne braines Sometimes they extoll wicked men like vnto CAIN and fall at the left hande at other times they praise good men like vnto SETH with excessiue prayses with derogation of the glory of Christ and fall at the right hand And at sometimes are so benummed that they spare not to set the very deuill and his instruments in the chaire of God and fall like drunken fooles on their faces and knocke out their owne braines Let no man maruell wherefore the names of AQVILA a man of Pontus and THEODOSION of Ephesus are not reckened in the rolle of Heretiques in this age True it is that they once professed the faith of Christ made defection againe but this defection made not a diuision into the Church which is the body of Christe because they joyned themselues to the vnbeleeuing Iewes who vtterly denied the diuinitie of Christ and therefore of Christians became infidels rather then Heretiques Like as no man calleth the Emperour IVLIAN an Heretique but an apostate so AQVILA and THEODOSION were notable apostats from the faith of Christ. Howe they laboured to peruert by sinistrous translations of places of Scripture giuing cleare testimonie to Christ who was borne of a virgin EVSEBIVS declareth lib. 5. cap. 8. The translation of the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Behold a virgin shall conceiue Isa. 7. was translated by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 behold a young woman shall conceiue But this bad translation of Apostat christians and Proselites of the Iewes so well liked of the Iewish nation could neuer take place in the Church of Christ because the Prophet ISAIAH in that chapter is speaking of a miraculous signe which God will giue vnto his people to confirme their faith such as is the birth of a maide which indeede is a mitaculous worke but the birth of a young woman clad with an husband is no miracle Of Scripture and Tradition IN the first Centurie PAPIAS deceiued by tradition sell into the errour of the Chiliasts In the second Centurie CLEMENS ALEXANDRINVS stumbling at the same stone fell into diuerse errours as hath bene alreadie spoken This presenteth vnto vs manifest occasion to speake of the certaintie of Scripture and the vncertaintie of tradition Scripture dited by diuine inspiration as the Apostle speaketh of it 2. Tim 3. is such a sacred and holy thing that to doubt of the perfection puritie vtilitie and operatiue vertue of it is notable blasphemie and a manifest contradiction to the spirit of God speaking by his seruant DAVID Ps. 19. from the 7. verse to the 11. verse So that these barking dogges who speake vnreuerently of the Scripture are more worthy of a whip wherewith dogs are driuen out of Churches then of an answere This is the incorruptible seede wherby we are begotten to be Gods children 1 Pet. 1. the sincere milke whereby we are nourished in Gods house 1 Pet. 2. this is the wine and milke that God hath giuen vs without money Isa. 55. ver 1 wine fine and purified Isa. 25. ver 6. This is a mirrour wherein we see the glorious image of Christ into the which we should be transformed 2 Cor. 3. ver 18. This is a lanterne to our feet a light to our pathes Psal. 119. ver 105. and a very diademe to the heade of the woman that trauaileth in birth to bring forth children to God Apoc. 12. The holy Scriptures are like vnto the authour of holy Scriptures of whome MOSES saith that God is fearefull in praises Exod 15. ver 11 When wee prayse a mortall man it is to be feared lest wee giue too much honour vnto him but when wee praise the immortall God it is to bee feared lest wee holde backe a part of his due honour And truely the worde of God in this point is like vnto God himselfe When a man entreth into a commendation of the Scriptures of God he hath nothing to feare but this one thing that he speake not so reuerently of it as becommeth him to doe It is the witnesse of Christ Iohn 5. It is the candle of God shining in a darke place 2. Pet 1. It is the sword that the spirit furnisheth vs to fight against spiritual wickednesse Ephes. 6. ver 17. In a word let vs be wise like men who finde precious stones they goe to the Lapidars to trie the value vertue of the stones that are found for euery man hath not skill to judge of such precious things so let vs consider diligently what the Prophets and Apostles the very pen-men of the holy Ghoste haue spoken anent the written Worde of God and wee shall finde it a pearle of infinite value Matt. 13. This volume of the booke of the Worde is one of the two principall bookes wherein wee learne to knowe God as the Prophet declareth Psal. 19. In the booke of the workes we know the power diuinitie of God Rom. 1. but in the booke of the written worde of God we know the will of God and his fauour toward vs in Christ lesus and therfore the Prophet saith that the statutes of the Lord rejoyce the heart Psal. 19 ver 8. Satan knowing what profitc commeth to men by joyning these two volumes together hath laboured to separat them to the ende that men seeing the beautie of the creature should worship it in stead of the Creator And like as a ship that is spoiled of a prudent Pilot or shipmaster it is drowned in the sea euen so the worde of God when it directeth not the knowledge that men haue by the looking vpon the creature then men mal e shipwracke of their saluation and worshippe the creature in place of God the Creator of all things Another artifice of Satan is to separat the word and the Spirit which God hath joyned together as two vnseparable meanes to set vp the Kingdome of God in our hearts as the Prophet ISAIAS saith And I will make this
of Fortune which onely remained they ouerthrew in Iulians owne time For this cause Iulian rased the name of Caesarea out of the roll of Cities and exacted from them 300 pound weight of golde compelled their Cleargie to serue in warrefare And finally he threatned to punish vnto the death all the inhabitants of Casarea but the righteous LORD cutted the cordes of the wicked and hee had not power to performe all his bloody designes He had intention to fight against the Persians yet would hee doe nothing without consultation of his gods Hee sent his most assured friendes to all the Oracles within the Romane Dominions and he himselfe would inquire at the Oracle of Apollo in Daphne what should be the successe of his enterprises The answere of Apollo was that hee was hindered by the dead to giue his responses Hereof it came to passe that Iulian gaue libertie to Christians to transport the bones of the Martyr Babylas About the same time fire came downe from heauen and destroyed the Temple of Apollo in Daphne and beate the image of Apollo in pieces like vnto the lightest and smallest powder or dust Moreouer he gaue libertie to the Iewes to returne to Hierusalem to build their Temple to offer sacrifices conforme to the law of Moses not for loue he caried toward the Iewes but for hatred of the Christians therefore the worke prospered not but was hindered by earthquake fire a mightie tempest of wind Marke how euery thing this hatefull enemy of CHRIST enterprised had an euill successe Iulian arriued at Ctesiphon the Metrapolitane towne of Chaldea after that Babylon was ruined The king of Persia had his people in better preparation then the Emp. looked for therefore he tooke deliberation to returne back againe to the bounds of the Romane dominions but hee who was deceitful al his dayes was in end deceiued by an old Persian captiue who led the Emp. into a barren wildernes where he concluded his life wounded with a darte but it remaines vncertaine by whom hee was slaine Jouinianus AFTER the death of Iulian Iouinian was chosen by the Romane armie to be Emperour but liued not fully 8. months in his Emperiall dignity He accepted not the souerainty vntill the time the whole army with uniforme consent acknowledged themselues to be Christians He made a couenant of peace with the K. of Persia such as the necessity of a distressed army compelled him to condiscend vnto for Nisib◅s a great Citie in Mesopotamia with some dominions in Syria were resigned ouer to the king of Persia. The blame of this scathfull capitulation was imputed to the temerity of Iulian the apostate who had brunt with fire the ships that should haue brought victualles to the armie and gaue hasty credite to a Persian captiue When he had reduced the army to the bounds of the Romane dominions hee buried the dead body of Iulian in Tarsus a towne of Cilicia and he reduced from banishmēt the worthy captain Valentinian whom Iulian had banished together with the Bishops banished from their places or compelled to lurke inspecial Athanasius whose counsel he was resolued to follow in matters of Faith Church gouernement In end he tooke purpose to goe to Constantinople but by the way in the Confines of Galatia and Bithinia hee concluded his life in a Village called Dadastana Valentinianus and Valens AFTER the death of Iouinian the Romane armie choosed Valentinian to be Emperour who reigned 13. yeeres In whom was accomplished which is promised in the Gospell to render an hundreth-folde in this life to them who suffer any losse for for CHRISTS sake in the world to come eternal life Valentinian CHRISTES sake lost his office in Iulians Court and hee receiued in this world a kingdome and hath a greater recompence of reward laid vp for him in heauē The magnamimus courage of Valentinian in beating on the face that heathē Priest who sprinkled holy water vpon his garments whereby he thought his garmēts to be contaminate not his body sanctified This couragious fact was the cause wherefore Iulian banished him to Miletina a town in Armenia He was relieued from banishment in the dayes of Iouinian was made Emp. after his death He was borne in a town of Panonia called Cibale he addressed himselfe immediatly after his acceptation of the Emperial souerainty to Constantinople and within the space of 30. dayes he choosed his brother to be his associate in the gouernement in such sort that the Emp. Valentinian gouerned the West and the Emp. Valens gouerned the Easterne parts of the Romane Dominions The Emp. Valens finding the Persians to be quiet and disposed to keepe the couenant of peace bounde vp in the dayes of Iouinian he vndertooke an vnsupportable warre-fare against the Homousians The usurpation of the Tyrant Procopius did somewhat slacken the readines and quicknes of his attempts but after Procopius was deliuered into the handes of the Emp. Valens by Agelon and Gomarius his Captaines hee rent in pieces the body of Procopius by bowing downe to the ground the toppes of strong trees whereunto he caused the legges of Procopius to be fastened The bodies of Agelon and Gomarius the two Captaines who betrayed Procopius were cutted in twaine with sawes of yron In which fact the Emp. Valens had no regarde to the oath of GOD which he made vnto them for their safetie Procopius being subdewed hee bended all his might against the Homousians He banished Mil◅tius Bishop of Antiochia to Armenia Eusebius Bishop of Samosata to Thracia Pelagius Bishop of Laodicea to Arabia The towne of Samos◅ta was so affectioned to their owne Pastor Eusebius that they would not communica◅e with Eunomius whom the Arrians sent to fill his place Val◅ns was filled with wrath against the Fathers conueened in the Councill of Lampsacum this is a towne neere vnto the straite firth of Hellespontus because they adhered fast vnto the Nicene faith In Constantinople he not onely banished the Homousians but also the Novatians their Bishop Agelius because they would not consent with the Arrians in the matter of faith In Edessa a towne of Mesopotamia the Emperour gaue commandement to slay the Homousians who were assembled together in the Church but the feruent zeale of one woman that ran in haste through the rankes of souldiers drawing with her her young and tender child together with her couragious answere to the Captaine staied the rage of the Emperour wonde◅fully for she counted it a sweet fellowship that she and her babe should bee found amongst the number of these who were counted worthie to suffer death for the NAME of CHRIST Neuerthelesse the Emperour banished of men who dwelt in Edessa especially of such as were in spiritual offices to the number of fourscore whom he commanded by two and two to bee dispersed through Thracia Arabia and Thebaida The inuincible courage of
the people with one consent cried out they would be all of one mind incase that Ambrose were appointed to bee their bishop The Emp. thought this inexpected consent of the people came from GOD and he consented to the desire of the people So was Ambrose ordained bishop of Millane After the death of Valentinian hee was grieuously troubled by Justina the mother of Valentinian the second for shee was infected with Arrianisme Ambrose was sauoured by the people and would not betray the sheepe-folde of GOD to Wolues The particulare description of the broile of Iustina may be read at length in the Epistle that Ambrose writes to his sister Marcellina The miracle wrought at the sepulchres of Protasius and Geruasius mittigated somewhat the furie of Iustina But the dolorous tidinges of the slaughter of Gratianus compelled Iustina to flie from Italie to Illyricum for safetie of her owne life and her sonnes life Hee sustained also great trouble vnder the two Tyrants Maximus and Eugenius so that he was compelled in the time of Maximus to flie to Aquileia and in the time of Eugenius to flie to Hetruria He liued also vnder the reigne of Theodosius whom hee sharpely reproued for the slaughter of the innocent people of Thessalonica and died in the third yeere of the reigne of Honorius after he had gouerned the Church of Millane 22. yeeres Prudentius a man of Spaine a Lawyer at some times and a warriour at other times in his young yeeres In his old age he writ of diuine matters Hee liued vnder the reigne of Valentinian the second of Theodosius and his sonnes Hee set foorth his knowledge in bookes of Latine Poesie albeit Greeke inscriptions be prefixed vnto them such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the fight betwixt the spirit the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the workes to be done in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Diuinitie and diuine thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Originall sinne against Cerdon and Marcion the Authors of two beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke conteining the praises of victorious Martyres In this booke is frequent inuocation of Saints expresse against holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteining Histories both of old and new Testament The verses wherein hee argueth the Heresie of Manicheans who attributed vnto CHRIST not a true but a phantasticall bodie made of aire are verie judiciously conceiued Restat ut aëriam pingas ab origine gentem Aërios proceres Leuim â—…udam Simeonem Aërium DAVID magnorum corpora Regum Aëria atque ipsam foecundae virginis alvum Aëre fallaci nebulisque nube tumentem The Ecclesiasticall writers whom I haue chiefely followed in this COMPEND make no mention of him Osius bishop of Coâ—…duba was a Confessor in the Persecution of Dioclesian and Maximianus Hee was regarded by the Emp. Constantine for the markes of the rebuke of CHRIST The Emp. employed him to stay the schisme in Aegypt betwixt Alexander and Arrius Likewise hee sent him to the Bishops of the East who differed in opinion from the Bishops of the West Anent the keeping of Easter day hee was present at the Councill of Nice where hee damned the Heresie of Arrius And at the Councill of Sardica hee absolued Athanasius Paulus c. Neither was hee terrified with the minassing letters of Constantius but answered couragiously that Athanasius was an innocent man and that the Emperour did not well to hearken to the calumnies of Ursatius and Valens men who had by writ confessed to Julius bishop of Rome that the accusations intended against Athanasius were but forged calumnies And this they did of their owne accord freely and not compelled In his decreaped yeeres for hee liued an hundreth yeeres some weakenesse was founde in him At the Councill of Syrmium hee was compelled to bee present in that assemblie of Arrian Bishops to whose wicked constitutions fearing torture and banishment from which hee was lately reduced hee subscriued Ierom was borne in a towne of Dalmatia called Stridon and was instructed in the Rudimentes of Learning at Rome From Rome hee went to FRANCE of purpose to encrease his knowledge and to diuerse other places and hee returned againe to Rome where hee acquainted himselfe with honourable women such as Marcella Sophronia Principia Paula and Euftochium to whom he expounded places of holy SCRIPTURE for he was admitted presbyter He was counted worthie to succeed to Damasus B. of Rome his giftes were enuied at Rome therefore hee left Rome and tooke his voiage towarde Palestina By the way hee acquainted himselfe with Epiphanius b. of Cyprus with Nazian b. in Constantinople with Didymus Doctor in the Schoole of Alexandria and sundrie other men of Note and Marke In end he came to Iudea and made choise of the place of the LORDES Natiuitie to bee 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 Monastries Ierom guided one Monastrie wherein were a number of Monkes The other three whereinto there was companies of holy Virgines shee guided her selfe Ierom was a man of sterne disposition and more inclinable to a solitarie and Monkish life then to fellowship and societie Neither Heliodorus in the Wildernesse nor Ruffinus out of the Wildernesse coulde keepe inuiolable friendship with him The letters that passed betwixt August and Ierom declare that Ierom knewe not howe great a victorie it was in loue in humilitie and friendeship to ouer-come them who seemed to contende against him Ierom wanted not his owne grosse errours Anent the creation hee thought that Angels Thrones Dominations were existant before the worlde was created In his bookes written against Iouinian hee writeth not reuerently of Mariage and hee damneth the seconde Mariage Hee ended his life about the twelfth yeere of the reigne of Honorius in the yeere of his age 91. Ecclesiasticall Writers haue filled their Bookes with excessiue commendations of Heremites and Monkes of whome GOD willing I shall write in a particulare TREATISE anent Monasticke life CHAP. III. Of Heretiques OLDE Heresies before mentioned such as the Heresies of the Novatians Sabellians and Manicheans did more harme in this CENTURIE then in the time whereinto they were first propagated as appeareth by the bookes and Sermons of learned Fathers seriously insisting to quench the flame of Hereticall doctrine which was kindled before their time In this CENTURIE the plurality of Heretiques did most mightily abound Meletius a bishop in Thebaida was deposed by Peter bishop of Alexandria who suffered martyrdome vnder Dioclesian because hee was founde to haue sacrificed to idols After his deposition hee was seditious and factious raising vp tumults in Thebaida and practising tyrannie against the chaire of Alexandria and his disciples were founde to haue communicated with the Arrians The Councill of
for the barbarous butcherie of Phocas the Emperour who conferred vnto him that eminent stile to bee called bishop of bishops Gregorius flattering epistle written to Phocas after hee had traiterously murthered his master Mauritius his wife and children will bee a perpetuail blot to the name of Gregorius but of this I haue spoken in the treatise of supremacie The constitution he made anent prohibition of mariage to men in spirituall offices he was compelled in his owne time to abrogate againe because it was not only the occasion of vncleannes but also of secret murthers of innocent babes whereas the Apost PAVL said It was better to marie than to burne Gregorie was compelled to say It was better to marrie than tomurder The sending of the Monks Augustine Melito and Ioannes to Britanne was not so much to conquesse them to Christian religion which they had embraced in the dayes of Lucius King of Brittons and of Eleutherius bishoppe of Rome as hath beene declared in the second CENTVRIE cap. 2. as to conquesse them vnto the ceremonies and rites of the Romane seruice Gregorius was the first of whome we read that writeth of sacrifices to be offered for relieuing of soules tormented in Purgatorie and hee leaneth vpon such ridiculous fables which hee heard of one Foelix B. of Centumcellae as it is a shame to rehearse them but seeing they are not ashamed of lyes let the dung of thâ—…ir owne inuentions be cast into their owne faces he writeth that a Presbyter of Centumcellae went to the bath house to wash himselfe where he found a man vncouth vnknowne to him but very humble and seruiable and after hee had serued him sundrie dayes the Presbyter to requite his kindnesse brought vnto him two consecrated hostes as a blessing and a reward to him who had serued him so duetifully but the man with sad countenance answered This bread is holy and I am not worthie to eat it I was sometime master and proprietare of this house but nowe for my sinnes I am appointed to this seruile occupation if thou would doe a benefite to me offer them to the Almighty GOD as a sacrifice for my sinnes thinke that ye are heard of GOD when yee cannot finde me in this place any longer Surely Popish Purgatorie and soule Masses are first grounded vpon foolish fables and afterward confirmed by dreames of foolish Monkes Patriarches of Constantinople EVPHEMIVS before he would annoint Anastatius to be Emperour who came to that honour by Ariadne the wife of the Emperour Zeno whom he maried hee craued a confession of his faith with a promise sealed by his hand-write that hee should make no nouation in religion during his time The Emperour craued his hand-write againe which seeing that Euphemius refused to render backe againe the Emperour procured his deposition and banished him and placed Macedonius in his roome To Euphemius succeeded Macedonius to whose custodie the hand-write foresaid was committed by Euphemius which when hee would not render the Emperour banished him also and commanded to slay him at Gangra the place of his banishment To Macedonius succeeded Timotheus an vnconstant man and justly compared to the narrow Firth that runneth betwixt Baeotra and Calchis which floweth and ebbeth seuen times in 24. houres so was this bishop wauering minded and more bent to please men than to bee approoued of GOD. In witnesse where of I haue set downe one example The Abbot of the monasterie called Studitum refused to bee ordained by imposition of his handes for hee saide the handes of that man who hath damned the Councill of Chalcedone shall not be laide vpon me whereunto Timotheus answered whosoeuer accuseth or damneth the Council of Chalcedone let him be accursed when this was reported to the Emperour Anastatius to eschew his indignation he said the contrare whosoeuer accepteth the Council of Chalcedone and alloweth of it let him be accursed Iohn of Cappadocia is not worthy that his name should be insert in this Catalogue a proud avaritious and ambitious heretique who could neuer behaue himselfe duetifully neither in a ciuile nor in a spirituall calling He was first the Emperour Anastatius his Deputie and was deposed for aspiring to an higher place Next hee became Patriarch of Constantinople and aspired to the dignitie of Oecumenicke and vniuersall bishop It is true that Ioannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsurped the title of preheminence therefore this Ioannes Cappadox was laid aside as an Eutychian heretique and the great inuectiues against this vsurped authoritie are chiefly set against Ioannes Jeiunator But marke how Pelagius 2. ere Gregorius tramped vpon this pride with a proud mind as Diogenes did vpon the couering of Plato his bed he is not content to damne the decreet of the Councill of Constantinople but also hee affirmed that it was not lawfull to him to assemble a Councill without libertie first obtained from the bishop of Rome which thing no man spake before him so Sathan wrought mightily in them both as he doth in the children of pride and disobedience After him succeeded Iohn called Scholasticus and continued not aboue one yeere Evagrius calleth him Ioannes Sirmiensis lib. 4. cap. 39. To Iohn succeeded Epiphaenius in the dayes of Iustinian who blessed his armie which went to fight against the Vandales vnder the conduct of Belisarius he ministred 16. yeeres as Chytreus writeth The name of Anthimus is worthy of the rolle of obstinate heretiques He was bishop of Trapezus but by the meanes of Theodora the Emperour Instinians wife hee was promoted to be bishop of Constantinople Theodora was too busie in Church affaires and Sophia the wife of Iustinus 2. was too busie in civile affaires The estate both of Church and Kingdome had beene in better plight if both of them had bene lesse busie Anthimus beeing deposed and banished for herefie succeeded Menas who kept the true faith and gouerned the Church of Constantinople 16. yeere Evagrius reckoneth Basilides in the rolle of bishops of Constantinople and Anthimus to be bishop of Alexandria To Menas suceeded Eutychius of whome occasion will be offered to speake in the fift generall Councill wherein he disputed iuditiously in the question whether or not it was lawfull to excommunicate heretiques after their death His opinion anent the bodies of the Saintes after their resurrection that they should be subtle like vnto the aire and winde and not solide and palpable was refuted by Gregorius I. who proued by the example of CHRIST his body after his resurrection that the bodies of the Saintes should not be like vnto the aire and the winde for CHRIST saith Handle me and see for a spirit hath not flesh and bones as ye see me haue After Eutychius followed Iohn called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ieiunator this name he obtained by the sobrietie and temperancie of his life Notwithstanding when his stomacke was emptie of meat his heart was
fashioned according to the similitude of this world Rom. 12. In doing great things by faith they surpassed mightie Monarches In patient suffering of cuil they ouerwent admired Philosophers In this persecution SIMON the sonne of CLEOPAS an ◅oly A postle suffered martyrdome being now an hundreth and twentie yeeres olde he was first scourged and then crucified but all this rebuke hee most patiently suffered for the Name of Christ Euseb. eccl hist lib. 3. cap. 32 Of IGNATIVS martyrdome wee haue spoken in the first Centurie the time of his suffering was in the time of TRAIANVS Plin. 2. Deputie in Bithynia breathing threatnings against innocent Christians persecuted great numbers of them to the death In ende he was commoued and troubled in his owne minde considering both the number and patient suffering of Christians that were put to death hee wrote to the Emperour declaring that Christians were men of good conuersation and detested murther adulterie and such other vngodlinesse onely they had conuentions earely in the morning and they sang Psalmes to the honour of Christ whom they worshipped as God but they would not worship images here make the portrait of the ancient Apostolicke Church what conformitie the Romaine Church in our dayes hath with it the Lord knoweth This letter of PLINIVS mitigated the Emperours wrath in a part yet gaue he no absolute commandement to stay the persecution but only that the judges should not search them out narrowly but if any happened to be presented before them then let them be punished Euseb. eccl hist. lib. 3. cap. 33 What confusion was in this edict it is well marked by TERTVLLIAN the one part of it repugneth to the other In forbidding to search them out narrowly he declareth their innocencie but in commanding to punish them when they were presented hee pronounceth them to be guiltie Tcrtul Apol. This is that Emperour for whose soule GREGORIE the first made supplications to God 400. yeeres after his death and was heard of God as DAMASCEN writeth serm de defunctis This superstitious Monke of the descent of Saracens blood if hee supponed GREGORIE to be so full of charitie that hee prayed for the soule of one persecuting Emperour why would he not bring him in praying also for all the ten persecuting Emperours to the ende that they being all deliuered from the condemnation of hel heauen might be counted a mansion both for Christes true disciples and also for Christs hatefull and impenitent enemies Adrianus AFter TRAIAN AELIVS ADRIANVS reigned 21. yeeres Chytr Chron. In his time ARISTIDES and QVADRATVS the one a Bishop the other an Orator at Athens wrote learned apologies in defence of Christian Religion and did so mitigate the Emperors mind that in his time no new commandement was set foorth to persecute Christians Euseb. eccl hist. lib. 4 cap. 3. Ierom Catal. script eccles BARCOCHEBAS at this time peruerted the nation of the Jewes and called himselfe the promised MESSIAS whome the foolish Iewes followed to their owne ouerthrow and destruction TYNIVS RVFVS Deputie in Iadea besieged this man in Bethera a towne not farre distant from Jerusalem and destroyed him with all his adherents Also the whole nation of the I◅wes was banished from their natiue soyle and the towne of Jerusalem was taken from the Jewes and deliuered to other nations to be inhabitants of it and was called by the Emperours name Aelia Euseb. eccl hist lib. 4. cap 6. Thus we see that the Iewes who would not receiue Christ who came in his fathers name yet they receiued another who came in his owne name and like vnto babes who are easily deceiued with trifles they were bewitched with the splendor of a glorious name for BARCOCHEBAS signifieth the sonne of a starre and he saide to the Iewes that hee was sent as a light from heauen to succour their distressed estate but he might haue beene called more justly BARCHOSBA the sonne of a lie Here I giue warning againe that wee take heede to our selues lest we be circumveened with the deceitful snares of the deuill for it is an easie thing to fall but a difficill thing to rise againe The Christians who liued in the dayes of ADRIAN were glad to be refreshed with the crums of outward comfort which are denied to no accused persō in the whol world viz. that Christians shall not be condemned to death for the importunat clamors and cryes of a raging people accusing them except it be proued that they haue transgressed the Law and haue committed some fact worthie of death Reade the epistle of ADRIAN written to MINVTIVS FVNDANVS Deputie in Asia Euseb eccl hist. lib. 4. cap. 9. The good intention of ADRIAN in building a Church for the honour of Christ voide of images because such was the custome of Christians was impeded and hindered by some of his familiar friendes who said that if he so did all men would for sake the temples of the gods of the Gentiles and become Christians Bucolc citing the testimonie of LAMPRIDIVS writing the life of ALEXANDER SEVERVS In this point good reader marke what Church is like vnto the ancient primitiue and Apostolicke Church whether the Church decked with images or the Church voide of images Antoninus Pius TO ADRIAN succeeded ANTONINVS PIVS his adopted sonne reigned 23. yeeres Chytr Chron. Hee was so carefull to preserue the liues of his subjects that he counted it greater honour to saue the life of one subject then to destroy the liues of a thousand enemies Carion lib. 3. Monarch 4. In this Emperours time IVSTINVS MARTYR wrote notable bookes of Apologie for the Christians which were presented and reade in the Senate of Rome and mollified the Emperours minde toward Christians as clearely appeareth by his edicts proclaimed at Ephesus in time of most solemne conuentions of all Asia Euseb. eccl hist. lib. 4. cap. 13 Antoninus Philosophus L. Uerus AFter ANTONINVS PIVS succeeded his sonne in law ANTONINVS Philosophus otherwise called MARCVS AVRELIVS with his brother L. AVRELIVS VERVS This is the first time whereinto the Romaine empire was gouerned by two Augusti Albeit TITVS had associated his brother DOMITIAN to be a fellow labourer with him in the worke of governement yet was not DOMITIAN counted or called AVGVSTVS vntill the death of his brother TITVS But nowe at one and the selfe same time two Emperours doe reigne ANTONINVS Philosophus reigned 19. yeeres LVCIVS VERVS his brother 9. yeeres And so after the death of VERVS the whole gouernement returned to ANTONINVS Philosophus alanerly Euseb. eccl hist. lib. 5. cap. 9. Bucolc He was called a Philosopher not onely in regard of his knowledge but also in respect of the practise of Philosophie Hee was neither greatly puft vp by prosperitie nor greatly casten downe by aduersitie yet he was a cruell persecuter of innocent Christians Now is the fuell added to the fornace the fourth time and the flame is great and the arme of wicked men who hated
the name of Christians is strengthened by the Emperours commandement The trumpets of the Monarches of the world sound the alarme against him who made them Kings and rulers on the earth The poore innocent Lambes of the sheepfold of Christ appointed for the shambles strengthened their heartes in God in the power of his might and chused rather to suffer aduersitie with their brethren then to enjoy the pleasures of sinne for a season Heb. 11. ver 25. they were content to bee racked and would not be deliuered that they might be partakers of a better resurrection Heb. 11. ver 35. whose bodies lacerat with stripes vntill their very inward bowels were patent to the outward sight witnessed the vnrent firmnesse and stabilitie of their faith They were so supported with the power of that grace that commeth from aboue that they were not terrified with the multiplied numbers of cruell torments newly excogitate for dashing that inuincible courage of faith which was seene in Christians Yea further then this When the persecuting enemies were compelled to change the high tuned accent of their menassing speeches and to craue but a litle conformitie to the Emperours desire in swearing by his fortune the holy men of God would not once seem to fall away from their profession by answering with timorous and doubtsome wordes but glorified God with a cleare and constant confession of their Christian faith POLYCARPVS B. of Smyrna and IVSTINVS MARTYR a man of singular erudition were both martyred in the feruent heate of this persecution But aboue all other places the consuming flame of the fornace brast out most vehemently in France that happie nation whereinto both of old and late time so many were found worthie to giue their blood for the Name of Christ. VETIVS EPAGATHVS MATVRVS PROTHENVS ATTALVS SANCTVS and PHOTINVS B. of Lions all suffered for the testimonie of Christ in France And BLANDINA a worthie woman suffered many torments and renued her spirituall courage by continuall iteration of these wordes Christianasum that is I am a Christian Euseb. eccl hist. lib 5. cap 1. Bucolc Index In like maner Christians were persecuted with the slaÌ„derous speches of Pagans objecting vnto them the bankets of THYESTES the chambering of OEDIPVS that is the eating of mens flesh incestuous copulations Euseb. ibid. But men who are giuen to the mo-mentaneal delites of sin are not willing to die because that by death they are separat from all bodily pleasures The Christians by patient and willing suffering of death for Christs sake clearely witnessed vnto the world that they were not addicted to the deceitfull pleasures of sinne Iustin. Martyr Apol Neuerthelesse these slanderous speeches were credited by the Pagans and tooke such deepe root in their heartes that these who seemed before to be more meeke and moderat then others now they became full of madnesse and rage against Christians and that which was foretolde by our master Christ it was fulfilled at this time to wit The time shall come that whosoeuer killeth you shall thinke hee doth God seruice Iohn 16. 2. the huge number of martyrs that were slaine in the furie of this persecution are both accuratly and at great length set downe by that holy man of God who lately wrote the booke of the martyrs I onely point out shortly the estate of the Church at this time In this Emperours time good men were not inlacking who admonished him to appease his wrath against Christians such as CLAVDIVS APOLLINARIS B. of Herapolis and MELITO B of Sardis But nothing could asswage his cruell heart vntill hee was casten intâ—… the fornace of grieuous troubles himselfe for his armâ—… that fought against the Germanes and Sarmatians fell into great distresse for want of water but was supported by the prayers of the Christian legion that was in his armie For they bowed their knees to Christ and prayed for helpe and the Lorde Iesus sent raine in aboundance to refresh the armie of the Romanes and dashed the Barbarians with thunder and fire In remembrance whereof the Christian legion was after that time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fulmâ—…natrix Euseb. lib. 5. cap. 5. After this victorie he asswaged his anger and wrote to the Senat of Rome to deale gently with Christians by whose prayers hee acknowledged both himselfe and his armie to haue receiued deliuerance from God Commodus COMMODVS the sonne of ANTONINVS reigned 13. yeeres Euseb. eccl hist. lib. 5 Cap. 27. Many of the Roman's not without a cause called him INCOMMODVS He presumed to doe great things and to change the names of months and would haue the month of December to be called Câ—…mmodus like as the two names of two months Quâ—…ntilis Sextilâ—…s had bene changed in time bypast and called Iulins and Augustus for honour of these two welbeloued Emperours But hee was not so well fauoured of the people that this ordinance could haue place any longer then during his owne lifetime The Churel in his dayes was not altogether free of persecution for APOLLONIVS a man of noble birth in Rome and a man of great erudition fuffered death because hee would not forsake the Christian religion His accuser also was punished to the death Euseb. lib. 5. cap. 21. Such aduantages Iudges might easily haue taken finding so many discrepant lawes some made in fauour and some conceiued in disliking of Christians Pertinax and Julianus AELIVS PERTINAX Imp. 6. months DIDIVS IVLIANVS 21 months Chytr Chron. EVSEBIVS maketh no mention of D. IVLIANVS but of PERTINAX alanerly to whome succeeded SEVERVS Euseb. eccl hist. lib. 5. cap. 27. Chap. 2 IN this second Centurie the Bishops of Rome for the most part prooued faithfull and worthy seruants of Christ. A great number of them were baptized with the Baptisme of Christ dranke of the cup that Christ drank of and were drenched with their owne blood and they watred the Church of Rome with the streames of their blood as Egypt is watred and made fruitfull with the inundation of Nilus Men of blessed remembrance DAMASVS writeth that from S. PETER to TELESPHORYS all the Bishops of Rome were martyrs Others added that vntill the dayes of SYLVESTER who liued in the time of the reigne of CONSTANTINE all the Bishops of Rome had the honour of martyrdome But in these hyperbolicke speeches neither hath the distinction betweene a Martyr and a Consessour beene rightly considered albeit well marked by Eusâ—…b eccl hist. lib. 5. cap. 2. neither hath the historie of the reigne of ANTONINVS PIVS bene rightly pondered in whose dayes HYGINVS and PIVS liued and were not slaine for the testimony of Christ. Alwayes it is a maleuolous minde that holdeth backe from worthie men their due praise and commendation both in doing of good and patient suffering of euill for Christes sake In rehearsing the names of the Romaine Bishops I thought meete to follow IRENEVS and EVSEBIVS rather then PLATINA In the first Centurie after
contrarie we affirme that ifâ—…in these wordes Christ had giuen any supremacie to PETER aboue the rest then afterward when they stroue who should be greatest Christ had not damned this fault in all his disciples but he had only damned the eleuen disciples for that they were not voluntarly subject to PETER whom he had alreadie made head of all the rest But in so farre as striuing for superioritie is damned in them all Mat. 18. it is certaine that Christ appointed none of the Apostles to be supreme head of all the rest And CYPRI AN plainly affirmeth in his booke de simplicitate Praelatorum Hoc erant utique 〈◊〉 cateri Apostoli quodfuit Petrus pari consortio praediti honoris potestatis that is Al the rest of the Apostles were that same thing that PETER was furnished with like fellowshippe and honour The second part of the argument that the Bishop of Rome is the successour of PETER hath beene alreadie intreated in the head of succession Another argument proouing the supremacie of the Romaine Bishops is taken out of the decretall epistles attributed to the Bishoppes of Rome who liued in the second Centurie making mention of the superioritie of the Bishop of Rome aboue all other Bishoppes To this I answere that these epistles attributed vnto them are supposititious and false as hist. Magdeburg clearly prooueth by many reasons whereof I shall rehearse a fewe First the stile and ditement of all these epistles declareth that one and the self-same man hath endited them all Secondly the ineptitude and barbaritie of language no wise agreeing with the tightnesse of the Latin tongue vsed in this age Thirdly these decretall epistles agree not with the estate of the Church at that time persecuted by Tyrants troubled by Heretiques slandered by the world If these forenamed Bishops had writteÌ„ epistles indeed they had coÌ„tained exhortatioÌ„s to patieÌ„t suffring apologies against slaÌ„drous mouths refutatioÌ„ of Hereticks but seing they souÌ„d for the most part to the establishing of their own supremacy the very circumstaÌ„ce of time declareth that they are supposititious forged Fourthly the reasons whereby these epistles doe prooue the supremacie of the Romaine chaire are foolish ridiculous vnworthie to be attributed to so worthie men As namely that PETER was called CEPHAS that is an heade for his supremacie Likewise PETER and PAVL died at Rome therefore the Romaine B. is head of all other Bishops Also PAVL saide that hee had continuall remembrance of the Romans in his prayers Rom. 1. therfore the Romaine Church must be head of all other Churches Fiftly these decretal epistles were vnknown to IVSTINVS martyr IRENEVS CLEMENS ALEXANDRINVS who liued about this time as likewise to IEROME an accurat searcher of al an tiquities for none of theÌ„ mak meÌ„tioÌ„ of these decretal epistles Sixtly when the question of appellation to the Romaine Bishop and the question of supremacie was reasoned in the sixt Councill of Carthage if such decretall epistles had bene then exstant the ambassadours of the Bishop of Rome had alledged them for corroboration of their cause but they were not as yet fashioned and shaped Finally in these decretall epistles CLEMENS B. of Rome is broght in writing to IAMES surnamed IVSTVS after the death of PETER it is known by the history that IAMES surnamed IVSTVS was slain at the least 8. yeres before the martyrdome of PETER For Iames was slaine before NERO entended his persecution but PETER was martyred in the very furic of NEROES persecutioÌ„ Ioseph antiq I. 20. c. 8 Euseb. I. 2. c 23 25. The 3. principall argument they vse is taken from the vtilitie of the Church of God whereinto vnitie is very requisit Ioh. 17. for keeping of vnitie one ministeriall head vnder Christ is necessarie like as in the Church of the Iewes one high Priest to whom all the people were subject in matters of religion was a band of vnitie amongst the Iewes euen so say they one ministeriall head viz. the B. of Rome is necessary for keeping vnitie peace concord amongst Christians-To this I answere that all things happened to them in figures 1. Cor. 10. and like as the nation of the Iewes had one high Priest as a band of vnitie so likewise they had one altar one citie of their conuentions Isa. 33 these also were bands of vnitie to keepe the nation of the Iewes into an holy fellowship yet no man wil say that it is necessary to vs in our dayes to resort thrise in the yere to any one citie for keeping the vnitie of Christ No more is it necessary in our dayes for keeping of vnitie to haue one high Priest vpon whome we shall all depend but rather this beeing a figure as said is teacheth vs to depend vpon Iesus Christ the great bâ—…shop of our soules because we are all members of his body we are quickned with his spirit wee haue one hope of calling we haue one faith one Baptisme Eph. 4. These are the bands of our coÌ„junctioÌ„ both with Christ our head with his meÌ„bers but the Apostle PAVL in reckoning out the bands of our conjunction with Christ and amongst our selues speaketh nothing of one ministeriall head vnderChrist neither is it possible that there can be onâ—… ministerial head in al the world as there was one high Priest in one nation of the Iewes The second head of this treatise is to consider the steps degrees wherby the B. of Rome was mouÌ„ted vp in the chair of Christ. 1. The honorable stiles attributed by other churches vnto the chair of Rome began to puft vp some of them into great coÌ„ceit of theÌ„selues The chaire of Rome was called the Apostolick chaire the B. of Rome was called the vniuersal Bishop such honourable stiles by hyperbolicall speaches giuen vnto them should not haue puft them vp in pride to conceit supremacie ouer all other Bishops because the like stiles of dignitie are attributed to other Bishops and other chaires who neuer vsurped superioâ—…itie ouer all Churches Nazianz. in laudem Cypriani saith that he was counted in his time not only a gouern our of the Church of Carthage and of all Africke of all the regions of the West but also of al the East South North. The like is written of ATHANASIVS Nazian in laudeÌ„ Athanasâ—… The like also the EmperorCONSTAN TINE spak of EVSEBIVS PAMPHILIB of Caesarea Palestinae wheÌ„ he refused the bishoprick of Antiochia In this saith CONSTAN TINE to EVSEBIVS thou art blessed that by the testimony of the world thou art thoght worthy to be B. of the whol church Euseb. invita CoÌ„stantn l. 3. c. 59 yet for al this neitherCYPRIAN nor ATHANASIVS nor EVSEBIVS were puft vp in pride to think more of themselues then became the humble dispensators of the mysteries of God Here is to be noted that similitude of BASILIVS that a good Christian should be like vnto a
attempts against Chrysostome 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 time of the Peâ—…secution of Dioclesian and his successour Philogonius perfected the building To whom succeeded Eustatius who was present at the Councill of Nice was Moderator and Mouth to all the rest Eusebius sometime bishop of Berytus afterward bishop of Nicomedia and last of alâ—… bishop of Constantinople did insinuate himselfe in fauour with the Emperour Constantine and obtained from him libertie to goe to Hierusalem and to visite the Temples that Constantine had lately builded in Bethlehem Hierusalem vpon Mount Oliuct To him resorted a number of Arrian Bishops who had alâ—… secretly conspired against Eustatius and suborned a vilde woman to accuse him of whoredome The Arrians vpon the simple deposition of a woman suborned by themselues contrarie â—…al kind of order depâ—…sed Eustatius and perswaded the Empâ—…rour to banish him as a man conuict both of adulterie and of tyrannie But the LORD laide his correcting hand vpon the woman whom the Arrians had suborned so that she died sore tormented with a grieuous sickenesse and confessed that money was giuen vnto her to accuse Eustatius that she had sworn deceitfully because the child 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 vpperhand 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 boldenesse and planted Arrian bishops in all principall places so that in Antiochia after Eustatius Eulalius Euphronius Placitus Leontius Eudoxius all these were Arrian bishops and placed by them in Antiochia In end Meletius was ordained bishop of Antiochia a man of great giftes whom the Arrians transported our of Sebastia in Armenia and placed him in Antiochia supposing that by the meanes of 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 receiuing ordination from Arrian bishops was the grounde of remedilesse schismes in the Church of Antiochia There had beene alreadie two factions in the towne to wit Arrians and Eustatians now the thirde faction is added of them who were called Meletiani with whom Eustatiani did not communicate but abhorred them as they did the Arrians This schisme indured after the death of Meletius for the space of fourescore and fiue yeeres Meletius was banished in the dayes of Constantius and Euzoius an Arrian bishop placed in his roome Hee was restored againe by Iulian onely for desire hee had to vndoe things done by Constantius and to bring his name to disgrace Likewise vnder the reigne of the Emperour Valens he was banished the seconde time Hee gouerned the Church of Antiochia fiue and twentie yeeres and died in Constantinople immediately after the second generall Councill and was caried to Antiochia to be buried there The ordination of Paulinus to bee Bishop of Antiochia Meletius beeing yet aliue was the foolish fact of Lucifer bishop of Calaris in the Isle of Sardinia He 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 visite the estate of their brethren Eusâ—…bius addressed himselfe to Alexandria and conferred with Athanasius But Lucifer went to Antiochia where hee found miserable distractions euen amongst those who professed one the selfe same Faith When exhortations to unitie could preuaile nothing but the dissention daily increased hee ordained Paulinus presbyter of Antiochia and the chiefe of those who were called Eustatiani to bee bishop of Antiochia This fact of Lucifer was like vnto fewell added vnto the fire and mightily augmented the schisme Theodoretus blameth him for so doing and Eusebius Vercellensis when hee came backe from Alexandria disliked also the fact of Lucifer Wherefore Lucifer woulde not communicate any longer with Eusebius These sorrowfull times of multiplied schismes alienated the heartes of a great number of people from the true CHURCH Meletius was restored from his seconde banishment in the dayes of the Emperour GRATIANUS Paulinus woulde vpon no condition communicate with him because hee had receiued ordination from the Arrians When Meletius had ended his life the people woulde not admit Paulinus to be their bishop because they said it was not meete that hee should bee his successour who dispised his fellowship and counsell in his life time To MELETIUS succeeded FLAVIANUS a worthie mâ—…n Paulinus albeit hee appointed Euagrius to bee his successor yet such formes manifestly repugnant to the approued order of the Church could take no place The bishops of Rome Damasus Siricius and Anastatius were great aduersaries to him and misinformed the good Emperour Theodosius against him but when hee compeared before the Emperour he spake before him both freely and wisely wordes that liked the Emperour well as they are reported by Theodoretus O Emperour if any man doe blame my Faith as peruerse or my life as vnworthie I am content to be judged by my very aduersaries but if the disputation onely boe anent principalitie and eusinent places I will not contende with any man but denude my selfe of all superioritie and comâ—…it the chaire of ANTIOCHIA to whome yee like best The Emperour admired his courage and wisedome and sent him backe againe to gouerne his owne flocke and was slow to heare friuolous accusations in time to come against Flarianus This was that worthie Bishop who associated 〈◊〉 Chrysostome to be his fellow-labourer in Antiochia and who mitigated the wrath of Theodosius conceiued agaâ—…nst the Citie of Antiochia for misusing the imagâ—… of his wife Placilla Bishops of Constantinople CONSTANTINOPLE was builded by Constantine anno 336. in a plaâ—…e where Asia and Europe neerely confines bâ—…eing separatâ—…d onely by a narrow firth called of old Boâ—…phorus Thracius The cause wherefore this Emperiall Citie was builded in this place was not to resigne the towne of Rome and the gouernament of the West to the bishop of Rome but as Sozomenus writes that Constantinople or new Rome might be as a soueraigne Lady to all those who in the East West North or South were obedient to the Romane Empire Learned men in our dayes are ashamed to mainetaine all the foolish fables of the Romane Church for they see clearely the cause of the building of this great Citie was to keepe firmely both the East and the West vnder the Souerainitie of Constantine and his successours Alexander bishop of Constantinople proued a worthie man in the dayes of the Emp.
ordained a Deacon by Meletius B. of Antiochia and a presbyter by Eusebius B. of Caesarea in Cappadocia The good cariage of Basilius toward Eusebius is worthie of remembrance albeit Eusebius conceiued indignation against him without a cause yet hee would not expostulate with his Bishop but he departed to a solitarie place in Pontus where he remained vntill the dayes of the Emperour Valens Then did the Arrian Heresie so mightily preuaile that necessitie compelled the Churches of Cappadocia to intreat Basilius to returne againe lest in his absence Arrianisme should get a full vpperhand Basilius returned not without the fore-knowledge good aduise of Nazianzenus his deare friend who counselled him to preueene Ensebius to ouercome him in courtesie humanity So was he reconciled to Euseb. after his death was ordained B. of Caesarea in Cappadocia whom GOD so blessed that the Arrians Eunomians who seemed to be excellently learned when they encountered with Nazianz. Basilius they were like vnto men altogether destitute of learning In the persecution of Valens hee was led to Antiochia and presented before the deputy of Valens who threatned him with banishmeÌ„t death but hee answered with inuincible courage so that the deputy was astonished at his answeres He was not afraid of banishment because the earth is the LORDS neither was hee afraid of death but wished to haue that honour that the bandes of his earthly tabernacle might bee loosed for the testimonie of CHRIST The Emp. sonne Galaces at this time was sick vnto the death the Empresse sent him word that she had suffered manie things in her dreame for the B. Basilius so he was dismissed and suffered to returne to Caesarea The prouident care of GOD ouer-ruling all humane cogitations kept before-hande some sponkes that were not quenched in the feruent heat of this Persecution The multiplied number of his letters sent to the Bisshops of the West whereof he receiued no comfortable answere gaue vnto Basilius just occasion to suspect affectation of supremacy in the West as his owne words do testify which I cite out of the Latine version as most intelligible Nihil nos fratres separat nisi animi proposito separationi causas robúrque demus unus est Dominus una Fides Spes eadem Sive caput universalis Ecclesiae vos ipsos esse reputatis non potest pedibus dicere caput non est mihi opus vobis c. That is There is nothing brethren that separates vs except the purpose of our owne mindes furnish both cause and strength to separation There is one GOD one Faith one Hope Or if yee suppose your selues to bee head of the uniuersall CHURCH yet the head cannot say vnto the feete I haue no neede of you Nyssa is a Citie of Mysia of olde called Pythopolis The brother germane to Basilius Magnus named Gregorius was Bishop of this towne In the second generall Council to him was committed the oâ—…er-sight of the Countrey of Cappadocia Albeit the volume of his bookes be not extant yet hee is renowned in the mouthes of the Lâ—…arned and the fragments of his writings declare that hee hath beene a man of Note and Marke Anent sinne he said that albeit the Serpentes that stinged vs were not slaughtered yet we haue sufficient consolation in this that we are cured from their venemous bits and stinges Anent pilgrimage to Hierusalem Mount Olivet and Bethlehem he said that a pilgrimage from carnall lusts to the righteousnesse of GOD is acceptable to the LORD but not a journeying from Cappadocia to Palestina and that GOD will giue a reward in the worlde to come onely to thinges done in this worlde by warrand of his owne Commandement Epiphanius was borne in a little Village of Palestina called Barsanduce in the fielde of Eleutheropolis Hee was brought vp amongst the Monkes of Palestina and Aegypt In ende hee was ordained bishop of Salamina the Metrapolâ—…tane towne of the Isle of Cyprus Hee refuted the Heresies preceeding his time in his booke called Panarium and set downe a summe of the true faith in his booke called Anchoratus He had a great regarde to the poore in so much that hee was called oeconomus pauperum And like as Cyprus was naturally situated in a place neere approaching to Asia the lesse and to Syria and to Aegypt and Pentapolis and not farre distant from Europe so it fell out that Christians who were disposed to support their indigent brethren they sent their collections to Epiphanius and hee distributed them to the poore With all these commendable vertues there was mixed a reproueable simplicitie in him hee was circumueened by Theophilus Bishop of Alexendria and tooke a dealing against Ihon Chrysostome Bishop of Constantinople because he would not be suddaine in damning the bookes of Origen Also he taught in Constantinople with indeuour to alienate the heartes of the people from their owne Pastour and celebrated the communion ordained a deacon in ConstaÌ„tinople without the foreknowledge consent of Chrysostome contrary to Church order Chrysost. on the other part sent him aduertisement that incase he receiued any disgrace or harme in the fuery of populare commotions he should blame himselfe who by his owne inordinate doinges was procuring the same After this Epiphanius ceased from such doings and entered into a ship of purpose to returne backe againe to Cyprus but he died by the way It is reported of him that when hee entered into the ship hee said he left three great thinges behinde him to wit a great towne a great palace and great hypocrisie It were a matter of infinite labour and not agreeing with the nature of a COMPEND to write of all the worthie men of GOD in the Easterne partes who did fight a good Fight runne a good race and kept the faith Asclepas in Gaza Lucius in Adrianopolis Basiâ—…us presbyter in Ancyra a mightie aduersarie to the Arrians vnder the reigne of Constantius and to the Pagans vnder the reigne of Iulian in whose time he was martyred Philogonius bishop of Antiochia Hellanicus bishop of Tripolis and Spyridion who of a keeper of cattell became bishop of Trimythus Hermogenes bishop of Caesarea in Cappadocia who was present at the Councill of Nice Iames bishop of Nisibis in Misopotamia in the dayes of Constantius by whose prayers the armie of Sapores king of Persia was miraculously disapointed Paulus bishop of Neocaesarea this towne is situated vpon the bankes of Euphrates and Paphnutius bishop in Thâ—…baida two notable Confessors who were both present at the Councill of Nice Eusebius Samosatenus to whom many of Basilius Epistles are directed and who refused to redeliuer vnto the Emperour Constantius the subscriptions of the Arrian Bishops who consented to the admission of Meletius to bee bishop of Antiochia which subscriptions were put in his custodie And albeit the messenger sent from the Emperour thrâ—…tned to cut off his right hand incase hee
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
made how Paul and Silas visiting the Churches where Paul and Barnabas had preached before they deliuered them the Decrees to keepe ordained of the Apostles and Elders which were at Hierusalem Heere mention is made of the Decrees of a most worthie Councill but heerewith remember two thinges First the Decrees of such a Councill whereinto many Apostles were present who were taught in all trueth by the Holie Spirit according to the prediction of CHRIST Secondly Paul and Silas were not now planting Churches in Asia the lesse but they were waâ—…ing and visiting the Churches already planted and no man denieth but the authoritie of good Councils is profitable to confirme men in the trueth of GOD. But it is the doctrine of the Holy Scripture of GOD that begetteth Faith in the soules of men Therefore let the Holy Scriptures of GOD haue the first and principall honour and no man will be offended that good Councils be regarded in their owne ranke In the next head let vs speake of the abuses of Councils they are manifold But the first and principall abuse of Councils I thinke to bee this when the very end wherefore they were wont to bee gathered is inuerted Of old Councils were gathered to suppresse Heresies and Schismes But when they are gathered to maintaine Hereticall doctrine or to strengthen the handes of Schismatiques directly or indirectly this is a great abuse of Councils Like as the Councill of Ariminum was assembled for confirmation of the Arrian Heresie the second Councill of Ephesus gaue allowance to the errour of Eutyches The Councils of Tyrus Millan indirectly in labouring to suppresse Athanasius were in verie deede supplanting the true Faith which Athanasius professed There is infinite difference betwixt Nimrod and Nehemiah and betwixt Babel and Hierusalem In the re-edifying of Hierusalem there was a purpose to glorifie GOD but in building Babell there was a farre contrarie intention Secondly Councils are abused when they take libertie to statute and ordaine any thing repugnant to the Holy Scriptures of GOD whether it be in forbidding to doe that thing which the Scripture licentiateth to bee done or in allowing thinges disallowed in Holy Scripture This abuse began very early euen in the famous Councill of Nice wherein they forbid men who are conuerted to Christian Religion and are baptized in the Name of CHRIST to returne againe to the warre-fare as if these two thinges were repugnant to be a warriour and a Christian Did not Dauid Iosaphat and Iosias fight the battels of the LORD and in so doing they made not defection from the Couenant of GOD. Was not Cornelius both a Centurion and a Christian And Iohn Baptist when hee was demanded of the Souldiours what they should doe did hee command them to forsake their calling and not rather to use it aright that is to doe violence to no man neither accuse any falsly and to bee content with their wages And was it lawfull to militate vnder the banner of Augustus and Tiberius And shall it be found vnlawfull to fight vnder the banner of Constantine a most Christian Emperour In my judgement this was too much libertie that the Councill of Nice tooke vnto themselues to disallowe anie calling that in Holy Scripture is not disallowed except onelie the abuse of it And of olde the Iewes made no Conscience to fight vnder the banner of Alexander the Great whome hee honoured also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with equall honour and freedome of Burgeship with the Graecians in the principall towne of Aegypt called Alexandria builded by himselfe But this constitution of the Councill of Nice might bee excused because all thinges that are lawfull are not also expedient possibly they haue seene at that time great danger to Christian mens saluation in warre-fare vnknowne to vs and therefore they tooke boldnesse to forbid Christians to goe to warrefare But manie other Councils both Nationall and called by the Romane Church generall haue allowed thinges expressely forbiddâ—…n in the written word of GOD such as adoration of Images and the sapramacie of the Bishop of Rome not only ouer all Pastors but also a souereignitie in ciuill thinges ouer the Emperour and Princes of the earth which is an vnsufferable disorder to make the taile the head the head the taile In particular I speake of the Councils holden at Rome by Gregorius the seconde and Gregorius the thirde and Stephanus the thirde and the seconde Councill of Nice holden in the seuenth yeere of the Empresse Irene with the consent and procuration of Adrian Bishop of Rome ANNO 790. The vnhappie Generall Councill of Vienne assâ—…mbled by Clemens the fift ANNO 1311. whereinto it is statuted and ordained that the Emperour shall giue his oath of alleadgeance to the Pope to whom hee is no lesse inferiour then the Moone is infinitely inferiour vnto the splendor of the Sun Can any thing bee spoken more repugnant to the seconde precept of the first Table and the first precept of the seconde Table then the Decretes of the Councils foresaid Therefore let euerie Christian man thinke of Councils as they thinke of Riuers of water which are verie profitable so long as they hold themselues within the compasse of their owne accustomed bankes but if they swell and by vntimous inundation ouer-flowe their owne accustomed boundes then are they verie hurtfull to the neere adjacent fieldes Enen so Councils that take libertie to allowe any thing disallowed in Holie Scripture are very pernicius and hurtfull Thirdly Councils are miserably abused when they are blamed vnjustly and without a cause The Arrians moste vnjustly blamed the Councill of Nice for the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this word is not found in Scripture Neuerthelesse the matter it selfe expressed by this word is manifestly coÌ„tained in Scripture as namely when the Apostie Iohn saith There are three which bearâ—… recorde in Heauen the FATHER the WORD and the Holie GHOST and these three are one but the Arrians who blamed the Coun. most wrongfully said there was a time wherein the Sonne was not existant and that Deuilish opinion neither in word nor in matter is to bee found in Scripture Moreouer Councils are abused when as their authoritie is impared not with solide reasons taken out of the Scripâ—…ures of GOD but rather with the railing speaches of contentious men like as a number of Heretiques called Acephali with tumultuarie murmuring and crying out against the Councill of Chalcedon dispersed themselues heere and there and left not off their vngodly courses vntill a new Heresie of the Monothelites an vngracious budde of the rotten and cutted-downe stocke of the Heresie of Eutyches did arise But no man aught to contende against Councils with pride of a contentious minde but rather with humilitie of a modest minde search out whether their Ordinances bee agreeable to the booke of GOD or not Finally Councils are abused when they who are assembled together
like maner I say to Papistes that their naked assertions not confirmed by testimonies of holy Scripture are nothing to vs but wee may lay them aside with as great libertie as they are prodigall in allcadging them Wee will answere to such arguments as seeme to be countenanced with some appearance of Scripture Now they say that the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently vsed in Scripture importeth the merite of our good workes because GOD vouchsafeth vpon them a rewarde To this I answere that if Scripture be conserred with Scripture that same thing which in one place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a reward in another place it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an heritage in these wordes Come yee blessed of my father inherite the Kingdome prepared for you from the foundations of the world When that thing which properly is an inheritance is called a reward it is spoken metaphorically in respect it is giuen in the end of the world as an hire is giuen to a feruant in the end of the day The second argument proouing the merite of mens works and consequently Iustification by workes in a part is this that some men in Scripture are called worthie as when it is saide to the Angell of the Church of Sardis Thou hast a few names yet in Sardis which haue not defiled their garments and they shall walke with me in white for they are worthie To this I answere the godly are called worthie not in themselues but in Christ who hath made them Kings and Priestes vnto GOD. In themselues they are called vnworthie as when it is said No man was found wortbie to open and to read the booke And in another place it is saide that the afflictions of this present time are not Wortlne of the glorie that it to be shewed vnto vs. Nowe it is knowne that patient suffering of euill for Christes sake is a degree of greater obedience than willing doing of good and if the suffering of the Sainctes be not worthie of the glory that is to be reueiled how much lesse can our doings bee worthie of that glorious inheritance The third argument is taken from the nature of a conditionall couenant bound vp betwixt two parties which doe import that condition should bee keeped but so it is that GOD hath couenanted with such as liue a godly life that they shall dwell in the holy mountaine of God therefore by vertue of this Couenant men who ieades a good life are worthie to dwel in heauen To this I answere that this couenant foresaid is either Legal or Euangelicall if it be Legall we cannot fulfill the condition thereof because the Law requireth a perfect obedience which we cannot attaine vnto If it bee an Euangelicall couenant the Mediator of the newe couenant IESVS Christ is present at the couenant making for whose sake I grant that GOD promiseth vnto vs a dwelling place in heauen and for his sake also he performeth his promise giueth vnto vs a resting place in his holy Mountaine and in all this haue we no cause to reioyce in our selues but in the mercies of our GOD. Concerning our satisfactions whereby the Romane Church saith That sinnes committed after baptisme should be pardoned This belongeth to another Treatise of Indulgences and satisfactions for the present I ouerpasse this point of mens merites with silence The Romane Church that Mistresse of errour hath not onely learned vs to leane vpon our owne merites but also to leane vpon the merites of other men such as holy Prophets Apostâ—…es and Martyres because some of them haue not onely fulfilled the Commandements of GOD but also haue done more than the Law of GOD commanded For example the Lawe of GOD forbiddeth to commit adulterie fornication and all kind of vncleannesse but many of the Apostles Prophets Martyres not only abstained from all kind of whordome but also from mariage such workes are called in the Romane Church workes of supererogation these doe come into the treasure of the Bishop of Rome as the Vicar of Christ and he is a dispensator of them to such as haue need O deepenesse of errours forged by Sathan repugnant vnto it selfe If abstinence from mariage bee a worke of supererogation then either must mariage euen in men hauing a spirituall calling bee counted a thing lawfull and agreable to GODS holy Law or else the abstinence from it cannot bee called a worke of supererogation I grant that some fathers counted abstinence from mariage a worke of Evangelicall perfection like as the selling of all their possessions and distributing them to the poore but it entred not in their hearts to call such workes of Evangelicall perfection workes of supererogation to bee sent to the treasure of the bishop of Rome that he might bee a dispensator of them to such as had neede But nowe suppone that any such workes had beene in the Sainctes of GOD howe can they bee imperted and communicated to others Can the oyle of the wise Virgines bee distributed to the foolish Virgines It cannot be because it cannot suffice them both Likewise when wee compeare before the iudge of the worlde wee must compeare clad with the innocencie of CHRIST and not with the merites of his Sainctes for the Apostle saith Put on the Lord Iesus but hee saith not Put on the merites of the Sainctes Moreouer wee must bee acceptable as the holy Prophets Apostles and Martyres were acceptable but so it is that they were acceptable to GOD onely in Christ as the Apostle saith If any man sinne we haue an aduocate with the Father Iesus Christ the iust Here none exception is made of Prophets Apostles Martyres but all must be acceptable to GOD for Christs sake allanerly Finally the holymen of God when they die they rest from their labours and their workes follow them If the soules of the holy fathers doe goe to heauen to the bosome of ABRAHAM to the paradise of GOD howe can wee thinke that their workes doe goe to the treasure of the bishop of Rome except they would say that the soules of all the holy fathers are gone to the treasure of the bishop of Rome also and their works and merites following them are altogether lighted in his treasure But lest I should anticipate the treatise of Indulgences I referre all farder discourse vnto the owne place Intreating the Lord Iesus of his vnspeakable fauour to remooue the mistie cloud of ignorance from our soules that our heartes bee not transported from the loue of the Creator to the loue of the creatures but that we may seeke saluation in Christ in whom only it may be found to whom be praise for euer AMEN FINIS A SHORT COMPEND of the grouth of the ROMANE ANTICHRIST Comprised in the VII VIII and IX CENTURIES WHEREVNTO ARE ADDED TREATISES CLEARLY declaring the noueltie of POPISH RELIGION EDINBVRGH PRINTED BY ANDRO HART ANNO 1616. TO THE
seeing of them there is little written worthie of commemoration I ouer-passe with silence TREATISES Belonging to the seuenth CENTVRIE A TREATISE Of the Uniuersall Bishop AMBITION is a reproueable fault in all men especially in men who are Preachers of the humilitie of Christ Yea and the time wherein ambition got the greatest vpper-hande in the Church was the time wherein the Antichrist sate in the Temple of God extolling himselfe against all thing that is called God When I reade the confession of Augustine I finde no fault that hee damneth in himself before his conuersion more vehemently than the fault of ambition and desire of vaine glory comparing his owne estate with the estate of a begger whome he saw at Millane ouercome with wine In some things hee was like vnto that begger in other things he was vnlikethee was like in this that the begger was both miserable and he rejoyced in his miserie the like Augustine saith of himselfe that hee likewise was miserable and delited in his miserie but the difference stood in three thinges The begger was drunken with wine but Augustine was drunken with a desire of vaine glory Secondly the money wherewith the begger had bought the wine wherewith he was ouer-come hee had gotten it by begging but the vaine glorie wherewith Augustine was ouer-come he had gained it by flatterie and lies Thirdly the drunken begger when he had slept a short time his drunkennesse departed from him but the desire of vaine glorie was daylie augmented in Augustine vntill the time came that God would renewe him according to his owne likenesse When this vile sinne defiled the chaire of Constantinople and the chaire of Rome greater desolation followed than was vnder the reigne of Honorius when the towne of Rome was set on fire or vnder the reigne of Arcadius when Constantinole was shaken with earth-quake The short Treatise which I set foorth cōcerning the supremacie of the B. of Rome in the 3. Centurie was to declare that the foresaid supremacie was not countenanced with such antiquitie as the Remane Church do brag of but now is the due time proper place to speake more largely of the magnifick stile of the Uniuersall bishop In this Treatise God willing I shall declare that the honourable title of Uniuersall Bishop is only due to Christ Secondly that the bishops of Rome sought this preferment vnhonestly and when they had obtained it they fsed it more vnhonestile tyrannously and thirdly that he who vsurpeth this honour due to Christ only may justly bee called the Antichrist Not that I haue intention to confound these two Treatises of the Uniuersall bishop and of the Antichrist but onely to make the one a prerparation to the other Nowe the Great and Uniuersall Bisoph of our foules as holie Scripture describeth him is hee onely who hath broken downe the partition wall and who hath made both Iewe Gemile one House-holde and familie of God and hee who hath made them both both one Sheep-folde like as there is but one great Shepheard he who giueth his life for his Sheep who knoweth them all by their names and who giueth vnto them all eternall life This descriptiō pointeth out vnto vs no man except Iesus Christ the Son of God only The B. of Rome is so far from conferring eternall life vnto all the Sheepe of God that he knoweth not them all by their names yea further than this no bishop of Rome euer knew all the Sheep of God in the town of Rome by th◅ir names how much lesse could they know all the Sheep of God dispersed vpon the face of the whole world It may bee objected that like as Christ conferreth his owne names vnto his seruants whom he hath appointed to gath◅r his Sheepe to his Sheepe-folde so in like manner without sacriledge and robberie they may accept the names of Christ as namely Christ hee calleth his disciples the Lights of the world yet it is perfectly knowne that Christ only is the true Light who lightneth euery man who commeth into the worlde To this I answere That it is the labour of curious idle men to dispute vpon names whē as in substance matter there is no disagreement No man doth offend when the Apostles are called lights because they are neither equalled nor matched with Christ but only the liberality of Christ is commended who out of the plenitude of his light bestoweth a portion vpon his seruants to conserue light in the house of God But when the B. of Rome is called Uniuersall Bishop so many other prerogatiues are linked with this title that he is equalled with Christ as namely That he is a lawgiuer he cānot erre in matters of faith he may dispense with the law of God he may correct the very testamentall legacy of Christ ordaine the holy Sacrament of the Supper to be otherwise administred than the institution of Christ beareth Nowe is the question not of words only which oft times being lenified mollified by the dulcenesse of tolerable interpretations are ouer-passed for the peace of the Church but the question betwixt vs and the Romane Church is of matter substance and of the very honour only belōging to Christ. If it had bene the purpose of Christ to make mortall man on earth his Vicare he had done to that person as Pharo did to Ioseph that is he had plucked the ring from his own finger put it vpon the finger of his Vicare so that the sight of Christs ring that is of power to cōfer eternall life to all Christs Sheepe had beene an vndoubted token that Christ had indeed constituted him his Vicare on earth As touching the Apostle Peter to whom the feeding of Christs Sheepe was recommended it is to bee considered that Peter in th◅se words Feede my Sheepe was not preferred to the rest of the Apostles yea rather it was a great benefit to Peter to be restored to the dignitie of his Apostleship from which he had fallen by his three-folde deniall of Christ and to be made equall againe with the rest of his brethren But the Romane Church can neuer heare a word of Christ spoken to Peter but it soundeth in their eares as if Christ were breathing the superioritie of Peter ouer the rest of the Apostles So did Pope Leo the first with the grandour of his speaches so oft iterate that one sentence Tu es Petrus super hac petra c. that is Thou art Peter and vpon this rocke I will build my Church as if the whole world should haue stowped at the roaring of him who was a Lion only by name Neuerthelesse whatsoeuer Leo speaketh in the loftinesse of his partiall conceits the opinions of the ancient Fathers haue ouer-swayed the conceits of Leo And wee are fully perswaded that Christ recommended the feeding of his sheepe to all his Apostles as well as he did to Peter Then let the name of the
Socrates also in his Ecclesiasticall Historie writeth of Eusebius Emisenus an Arrian Heretique vnder the reigne of Constantius who had the gift of working miracles And Platina writeth of miracles wrought at the sepulchre of Rhotaris king of Lombardis an Arrian prince Yea and the Apostle Paul saieth if I had all faith so that I could remooue mountaines and had not loue I were nothing Nowe what wisedome is it to count working of miracles one of the principall notes of the true Church of Christ. which is found also in the kingdome of the Antichrist and amongst Heretiques amongst them who in the sight of God are counted nothing if we taught a doctrine either in substaÌ„ce or forme different from the doctrine of Christ and his Apostles it were good reason that we should confirme it with new miracles But if wee teach no doctrine except the doctrine of Christ and his Apostles then is that ancient doctrine alreadie sufficientlie confirmed by ancient miracles wrought by Christ his Apostles Nowe let vs set forward to the purpose and let vs speake of the false miracles whereby the kingdome of the Antichrist was aduanced and that through the mightie operation of Sathan for like as Achab is saide to haue consented to the death of Naboth because the letters which procured his death were sealed with his ring Euen so Sathan liked well the aduancement of the Antichrist because he set himself to worke by many lying miracles to aduance the kingdome of the Antichrist Before the 600. yeere of our Lord when the way was preparing for the Uniuersall Bisshop was not the worshipping of the Crosse confirmed in Apamea by the fiâ—…e which shined about Thomas bishop there and burned him not The towne of Edessa was thought to bee saued by the picture of Christ dipped in water which picture was alledged to haue beene sent to King Agbarus The towne of Sergiopolis to haue beene sâ—…ued by the reliques of the martyr Sergius But after the 600. yeere of our Lord false miracles were so multiplied that it would be tedious to reade the shortest abridgement of them that could bee compiled The miracles wrought by the reliques of Sainct Oswald King of ENGLAND written by Beda The miracles wrought by the reliques of Iohn Baptist written by Sigebertus and of S. Sebastian written by Paulus Diaconus The miracles of the popes Deus dedit and pope Agatho written by Platina The miracles of S. Dionyse S. Maurice and S. Martine who miraculously deliuered the soule of Dagoberius King of France out of the handes of euill spirites written also by Platina The miracle of Immas a captiue and a prisoner in ENGLAND whome no bandes could binde because his brother beeing a Priest and supposing that Immas had beene slaine in the battell and that his soule had beene in purgatorie hee made prayers to GOD and saide Masse oft times for reliefe of his brothers soule the benefite whereof as Beda supposeth redounded to the weale of Immas soule and bodie O foolishe fable and yet thought worthie by master Brestow by a newe coÌ„memoration thereof to be kept in continuall remembrance To bee short the Legendes Portuses Festiuals Promptuaries Sermones and other bookes of the Romane Church which are all stuffed so full that nothing almoste is thought to bee sufficiently proued that is not confirmed by a number of false and friuolous miracles all these I saye clearely prooue in what account false miracles were and are in the kingdome of the Antichrist Euery man who is a judicious Reader may consider that I leaue this point not for lâ—…cke of aboundance of matter but for feare to offende the Reader with superfluitie of miracles vnworthie to bee rehearsed The thirde cause of the preuailing power of the Antichrist is set downâ—… in the 10. verse in these wordes In all deceiueablenesse of vnrighteousnesse amongst them that perishe In which wordes the Apostle pointeth out vnto vs three thinges First that the marke and butte whereat the Antichrist shooteth is vnrighteous Secondly the meanes whereby hee endeuoureth to attaine vnto his intended purpose are deceitfull and thirdly that the deceitfulnesse of the Antichrist shall not hurt the elect of God but onely them that perish The principall butte and ende whereat they aimed continually was superioritie and preheminence aboue their brethren The deceitfull meanes whereby they attained to that preheminence were flatterie lies and fâ—…lse accusations of good men They flattered the Emperours Phocas and Basilius They falsified the actes of the Councell of Nice for excessiue desire to bee counted judges of appellations They accused the bishops of Rauenna moste falsely of the Heâ—…esie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And not content with superioritie ouer their brethren they aimed continually at the honour due to Christ that is to bee law-giuers in the Church of God This was a matter of greater difficultie to bee brought to passe for albeit a man may climbe vp vnto the toppe of the highest mountaine in the worlde yet can hee not reach his hand aboue the Sunne and Moone and the glistering lightes of the firmament Euen so when all the Bishops in the worlde are casten vnder the feete of the Bishops of ROME howe dare they presume with sacrilegious boldenesse to make themselues companions to CHRIST and to bee Lawe-giuers in the Church By deceiueable meanes also this vnrighteousnesse behooued to bee brought to passe for a false opinion was setled in the heartes of the people That in matters of Faith the Bishop of ROME coulde not erre So ignorant people bewitched with vaine hopes without all due examination receiued all their ordinances howe repugnant soeuer they were to the ordinances of CHRIST The last cause wherefore the ANTICHRIST shall preuaile so mightilie is the power of the wrath of GOD justlie punishing the contempt of His trueth in the worlde The contempt of mercie deserueth punishment and the contempt of great mercie deserueth great punishment Nowe it is certaine that amongst all the rich treasures of the mercie of GOD CHRIST is the greatest with whome and for whose sake all other thinges are giuen as the Apostle PAVL speaketh in the eight Chapter of his Epistle to the Romanes and the thirtie and two verse And seeing CHRIST is manifested to the worlde by the preaching of the Gospell the contempt thereof is an vtter rejecting of CHRIST And what wonder is it that GOD suffer them to bee deluded with errours who will not belecue the trueth of His worde The strong delusions or efficacie of errour as the GREEKS worde soundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to bee referred to the ostentation of signes and wonders than to the power of the doctrine that shall bee vnder the ANTICHRIST for it is saide In the Gospell according to Sainct MATTHEW in the twentle and fourth Chapter and the twentie and fourth verse thereof There shall arise false christes and false prophets and shall shewe great signes and wonders so that if it
condemnation were forced by the decree of God to doe euill But I remit a further Treatise of this vnto the head of Councels Concerning olde extinguished Heresies such as the Manicheans Arrians and Donatists and such like who preassed to builde vp the wallesâ—… of Iericho which God had destroyed there is no necessitie to speake because these were vaine attâ—…ptes without anie successe CHAP. IIII. OF COUNCELS IN the yeere of our LORD 813. by the commandement of Carolus Magnus in the Towne of Mentz were conuened 30. Bishops 25. Abbots with a great number of Priestes Monkes Countes and Iudges about reformation of the dissolute maners of Ecclesiasticke Laicke persons After 3. dayes abstinence fasting joyned with Litanies publicke Prayers and imploring the helpe of God they diuided themselues into three companies In the first company were the Bishops with some Noters reading the history of the Euangell and the Epistles the Actes of the Apostles together with the Canons and workes of ancient Fathers and the Pastorall booke of Gregorie to the ende that by the Preceptes contained in these bookes the enormitie of mens liues might be corrected In the second companie were Abbots and Monkes reading the rules of S. Benedict for the reformation of the liues of Monkes In the thirde companie were lordes and Iudges pondering the causes of all men who came to complaine that wrong was done vnto them The 1. 2. and 3. Canons of this Councell entrait concerning Faith Hope and Chatitie 4. Concerning the Sacramentes to be ministred chiefely at Easter Whitsonday except necessitie and seare of death require preuening of these times 5. That vnitie and concord should bee kept in the Church because wee haue one common Father in heauen one Mother to wit the Church in earth one Faith one Baptisine and one Celestiall inheritance prepared for vs Yea and God is not the God of dissention but of peace according as it is said Blessed be the peace makers for they shall bee called the children of God The 6. and 7. Canons entrait of Orphanes and poore people whose weaknes is to bee supported but no man should take vantadge of their poore and desolate estate The 8. Can. recommendeth vnitie to be kept betwixt men in spirituall offices and ciuill Iudges a Canon indeede if it had beene obserued verie necessarie for the estate of this time The 9. and 10. Canon prescribeth to the Clergie Preceptes of a modest and sober life with abstinence from the delicate pleasures of the worlde and from Theatricall Spectacles from pompes and vnhonest banquets and to bee more readie to goe to the house of mourning to comfort them who are heauie hearted than to the house of banquetting Vsurie auarice ambition and taking of rewardes for the benefites of God such as vse to bee taken for medicinall cures is forbidden To beware of deceit and conjurations to flec hatred emulation backe-biting and enuying wandering eyes an vnbridled tongue a petulant and proude gesture are forbidden filthie wordes and workes are altogether abhorred chastitie is recommended the frequent visitations of the houses of Widowes and Virgines is prohibited due obedience is to bee giuen to Seniors to take heede to doctrine reading and spirituall songes as it becommeth men who haue addicted themselues vnto diuine seruice Precepts concerning the behauiour of Monkes and Nunnes and the fabricke of their dwelling places I ouer-passe with silence lest I shoulde ouercharge a short Compend with an heape of vnnecessarie thinges In the 32. Canon the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe 33. The great Litanie or Rogations to bee obserued three dayes by all Christians with fasting sackecloth ashes walking barefooted and all kinde of humble carriage 34. 35. and 36. Publicke Fastinges and keeping of Festiuall dayes is commanded 37. The Sabboth daye is to bee kept holy In it no Merchand Wares to be sold and no criminall cause to bee judged 38. and 39. Tythes are precisely to bee payed And men fleeing to Churches for safeguarde are not to bee violentlie drawne out of the place of their refuge 40. In Churches and the portches thereof let no secular judgements be exercised 41. Let no ancient Church be spoyled of tythes and possessions for the building of new Oratories 42. Concerning Church rentes bestowed for reparation and vpholding of Churches 43. and 43. That no Priest saye Masse himselfe alone for if hee haue no person present except himselfe howe can hee say Dominus vobiscum or sursum corda or such other passages Also frequent offering of the Sacrifice of the Masse and presenting of the Paxe is recommended to Christian people 45. That euery person bee acquainted with the Lordes Prayer and the Beliefe and they who can no otherwayes comprehend these thinges let them learne them in their owne vulgare language 46. Drunkennesse is detested and they who continue in this sinne without amendement are ordained to be excommunicated 47. God-fathers shall attende that their spirituall children bee brought vp in the true Faith 48. Filthie libidinous songes are not to bee sung about Churches 49. The cohabitation with women is forbidden to all the members of the Clergie 50. Let all Bishops Abbots and Church-men haue such Aduocates and Agentes in their affaires who are men that feare GOD and are haters of all vnrighteous dealing 51. Let not the dead bodies of the Saincts bee transported from place to place without the aduice of the Prince of the countrey or the Bishop and Synode 52. No dead bodie shall bee buried within the Church except the bodie of a Bishop or of an Abbot or of a worthie Presbyter or of a faithfull Laicke person 53. Incestuous persons are to bee searched out and separated from the fellowship of the Church except they bee penitent 54. 55. and 56. Marriage in the fourth degree of consanguinitie is forbidden and that no man shall marrie his spirituall daughter or sister neither the woman whose sonne or daughter hee hath ledde to the Sacrament of Confirmation and incase they bee founde to bee married they shall bee separated againe And no man shall take in marriage his wiues sister neither shall a woman marrie her husbandes brother IN the yeere of our LORD 813. a Councell was assembled at Rhemes by the commaundement of Charles the Great for it is to bee remarked that hee not onely assembled that famous Councell of FRANKFORD anno 794. in the which adoration of Images was condemned but also when hee was nowe aged and saw many abuses in the Church hee endeuoured by all meanes possible to procure reformation of the lewde manners of Church men Therefore hee appointed at one time to wit anno 813. fiue Nationall Councels to be conuened in diuerse places for reformation of the Clergie and people One was conuened at Mentz as hath bene declared Another at Rhemes the third at Towrs the fourth at Cabilone or Chalons and the fist at Arles In all these Councels no
vpon the Church and in their bounds they found no man who did complaine Alwayes in that matter if any thing was done amisse they humbly submitte themselues to be corrected by their Soueraigne lord and king THE Councell of Chalons was the fourth Councell conuened in the yeere of our Lord 813. by the commandement of Charles the Great for the reformation of the Ecclesiasticall estate Manie of the Canons of this Councell are coincident with the Canons of the former therefore I shall bee the shorter in the commemoration thereof 1. That Bishops acquaint themselues diligently with reading the Bookes of holy Scripture and the Bookes of auncient Fathers together with the Pastorall booke of Gregorius 2. Let Bishops practise in their workes the knowledge which they haue attained vnto by reading 3. Let them also constitute schooles wherein learning maye bee encreassed and men brought vp in them maye bee like to the sault of the earth to season thecorrupt manners of the people and to stoppe the mouthes of heretiques according as it is saide to the commendation of the Church A thousande Targâ—… are hung vp in it euen all the Armour of the strong Cantiel cap. 4. vers 4. 4. Let Church men shew humilitie in worde deede countenance and habite 5. Let Priestes bee vnreprooueable adorned with good manners and not giuen to filthie lucre 6. The blame of filthy lucre where with many Church men were charged for this that they allured secular men to renounce the worlde and to bring their goods to the Church they endeuour with multiplied number of wordes to remoue 7. Bishops and Abbots who with deceitful speaches haue circumuened simple men and shauen their heads by such meanes doe possesse their goods in respect of their couetous desire of filthie lucre let them bee subject to Canonicall or Regulare repentance But let those simple men who haue laide downe their haire as men destitute of vnderstanding who cannot gouerne their owne affaires let them remaine in that estate which they haue once vndertaken but let the goods giuen by negligent parentes and receiued or rather reaued by auaritious Church men bee restored againe to their children and heires 8. If Church men lay vp prouision of Cornes in Victuall houses let it not bee to keepe them to a dearth but to support the poore in time of neede therewith 9. Hunting and halking and the insolencie of foolishe and filthie jests are to bee forsaken of Church men 10. Gluttonie drunkennesse is forbidden 11. The Bishop or Abbot must not resort to ciuill judicators to pleade their owne cause except it bee to support the poore and the oppressed Presbyters Deacons and Monkes hauing obtained licence from the Bishop maye compeare in Ciuill judgement seates accompanied with their Aduocate 12. Let not Presbyters Deacons or Monks bee fermers or labourers of the ground 13. It is reported of some brethren that they compell the persons who are to bee admitted in time of their ordination to sweare that they are worthie and that they shall doe nothing repugnant to the Canons and that they shall bee obedient to the Bishop who ordaineth them and to the Church in thewhich they are ordained which oath in regarde it is perilous wee all inhibite and discharge it 14. Bishops in visiting of their parishioners let them not be chargeable vnto them but rather comfortable by preaching the word and by correcting things that are disordered 15. It is reported that some Arch-deacons vse domination ouer the Presbyters and take tribute from them which smelleth rather of tyrannie than of due order For if the Bishop should not vse domination ouer the Clergy but by examplares to the flocke as the Apostle Peter writeth Much lesse shoulde these presume to doe any such like thing 16. Like as in dedication of Churches and for receiuing of orders no money is receiued euen so for buying of Baulme to make Chrisme the Presbyters keepers of Chrisme shall bestowe no money but Bishops of their owne rent shall furnish Baulme for the making of Chrisme and Lightes to the Church 17. It hath beene found in some places that Presbyters haue payed 12. or 14. pennies in yeerely tribute to the Bishop which custome wee haue ordained altogether to bee abolished 18. The receiuing of paunds from incestuous persons from men who pay not their Tythes and from negligent Presbyters is forbidden as a thing which openeth a doore to auarice but rather let Ecclesiasticall discipline strike vpon transgressours 19. Let people giue their Tythes to those Churches wherein their children are baptized and whereunto they resort all the yeere long to heare Church seruice 20. Let peace bee kept amongst all men but in speciall betwixt Bishops and Countes whereby cuery one of them maye mutually support another 21. Ciuill Iudges ought to judge righteously without exception of persons and without receiuing of rewardes and let their Officiars Vicars and Centenaries bee righteous men lest by their auarice and griedinesse the people bee grieued and impouerished And let the witnesses bee of vnsuspect credite for by false witnesses the Countreye is greatly damnified 22. The Abbots and Monkes in this part of the Countreye seeing they haue addicted themselues to the Order of Sainct BENEDICT let them endeuoure to conforme themselues vnto his institution and rules 23. The ordination of Presbyters Deacons and other inferioures is to bee made at a certaine prescribed time 24. Concerning Bishops Presbyters Deacons and Monkes who shall happen to bee slaine let the Emperour giue determination to whome the satisfaction of blood shall belong 25. In manie places the auncient custome of publicke repentance hath ceasted neither is the auncient custome of excommunication and reconciliation in vse Therefore the Emperour is to bee entraited that the auncient discipline maye bee restored againe and they who sinne publikely may be brought to publike repentance and euery man according as hee deserueth maye either be excommunicated or reconciled 26. It is reported that in some Churches there is contention strife for diuiding of Church rentes It is ordained therefore That no Masse shall bee saide in those Churches vntill they who are at variance be reconciled againe 27. Neither the Sacrament of Baptisme nor the Sacrament of Confirmation should bee reiterated 28. Concerning the decrees of affinitie and in what degree Marriage may bee bounde vp euery man is sent to the Canons of the Church to seeke resolution 29. Seeing that the man and the woman are counted in SCRIPTVRE as one fleshe their Parentage is to bee reckoned by like degrees in the matter of Marriage 30. The Marriage of seruantes is not to bee dissolued which is bounde vp with consent of both their masters euerie seruant remaining obedient to his owne master 31. It is rumoured that some women by negligence and others fraudulently doe present their owne children to the Sacrament of Confirmation to the ende they may bee separated from the companie of their husbandes Therefore wee statute and
their constitutions to bee so vilepended that they are not worthie of an answere and namely when they saye that the Church hath power to dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and for to appoint moe degrees impeding the binding vp of Marriage than are contained in that CHAPTER of LEVITICVS What answere shall bee giuen to such Apostates from the trueth of GOD They make so great account of the Canons of their Councels that they accurse all them who dare contradict anie of them and on the other part they make so light account of holie Canonicke Scripture that euen when they adde to the Scriptures of GOD or diminishe anie thing from them they are worthie to bee hearde and to bee regarded But HENRIE the eight King of ENGLAND when hee sought resolution in this question at the moste part of the Vniuersities in EVROPE if it were lawfull for the Bishop of ROME or for a Councell to dispense with the degrees of consanguinitie forbidden in the eighteenth of LEVITICVS hee receaued a negatiue answere That it was not lawfull so to doe The prohibition of Marriage in moe degrees of consanguinitie and affinitie than are contained in the XVIII of Leuiticus is a wicked inuention to make the Law of GOD of none effect For like as Cyrus when hee caused manie channels to bee made wherein the water of the Riuer Gyndes should bee deriued What intention had hee but to drie vp the Riuer Gyndes and to make it ebbe of water that young boyes girles should not bee afraide to wade thorowe it Euen so prohibitiue degrees added to the Lawe of GOD tended to none other purpose but to vndoe and make of none effect the blessed Lawe of GOD. And this appeareth the more manifestlie because in that same Canon in the which they claime libertie to adde moe degrees of prohibition of Marriage to the degrees forbidden in Leuiticus they claime also a libertie to dispense with the degrees forbidden by GOD. But GOD confoundeth the counsels of men which are opposite to His diuine institution and turneth them all to follie And the prohibition of Marriage vnto the seuenth degree was retrenched in the Councell of Laterane anno 1215 and reduced to the fourth degree of consanguinitie So men who woulde correct the ordinance of GOD they are like the Serpent whereof Epiphanius writeth contra heres which for hunger is compelled to gnaw his owne taile and to procure his owne death More-ouer the prohibition of Marriage with spirituall sisters that is with them to whome they haue beene witnesses in the Sacrament of Baptisme or Confirmation it is a constitution neither countenanced by Scripture nor knowne to Antiquitie but onelie leaning vpon the authoritie of the ROMANE Church and therefore the people and nations in our time who acknowledge CHRIST to bee the onelie Lawe-giuer in His owne Church they haue giuen this Antichristian lawe as the ashes that are casten to the dongue-hill Their constitution concerning diuorcementes that it is not lawfull for the innocent partie to marrie so long as the other partie is aliue with whom he was once married is partly conceaued vpon wrong interpretation of Scripture and partly vpon the opinion of ancient Fathers who misconceauing the right meaning of holy Scripture haue giuen to others occasion of stumbling and erring True it is that the Apostle Paul saith Let not the wife depart from her husband but if shee depart let her remaine vnmarried or be reconciled vnto her husband and let not the husband put away his wife 1. Cor. 7. 10. 11. In this place the Apostle is speaking of such alienation of minds as falleth out betwixt man and woman and separateth their cohabitation for a time but hee is not speaking of diuorcements justly made for fornication for like as death cutteth insunder the bandes of Matrimonie giueth liberty to the liuing party to marry in the Lord Rom. 7. 2. 3 Euen so fornication cutteth insunder the matrimoniall bande and giueth libertie to the innocent partie to marrie another in the Lord. Matth. 5. 32. The billes of diuorcement giuen to honest women in the old Testament after the receauing whereof they married other husbands as clearly appeareth in the booke of Deuteronomie cap. 24. vers 4. this custome I saye is no sufficient grounde to prooue that the innocent partie may marrie after diuorcement for such diuorcementes were rather tollerated for the hardnesse of the Iewes heartes than commaunded or allowed and because they were made without anie triall of fornication they are damned by Christ as occasions of adulteries Matth. 19. 9. But the exception that Christ maketh in expresse words of fornication declareth that the diuorcement made for fornication is a lawfull diuorcement and consequently giueth libertie to the innocent partie to marrie as death interuening giueth libertie to the partie liuing to marrie The opinion of Augustine concerning the exception of fornication made by Christ in the question of diuorcement Matthew 19. 9. hath so blinded the eyes of Lindanus and manie others of the Romane Church that they suppose the meaning of the words of Christ to bee this That a man who putteth awaye his wife for fornication and marrieth another hee sinneth not so grieuouslie as hee who putteth away his wife vngrieued with anie such transgression on her part Alwayes both the one and the other sinneth saieth hee if they marrie another during the life time of the first bedde-fellowe But with Augustines fauour exclusine wordes such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cannot bee expounded by Magis and Minus but the meaning of Christs words is euident That except fornication cutte the matrimoniall band the husband should not repudiate his wife and hee who marrieth a woman who is not diuorced for whordome committeth adulterie TO conclude this TREATISE let no man bee mooued by the honour which the Romane Church seemeth to giue vnto Marriage when they call it an holy Sacrament neither bee much troubled when they speake vnreuerently of Marriage for in the Courtes of Caiaphas and Pontius Pilate Christ was scornefullie honoured and seriously mocked and buffetted Mat. 27 Euen so when the Romane Church speaketh honourably of Marriage they are onely sporting and delighting themselues with conceits and discourses but when they abhorre Marriage and speake vnreuerently of it then they speake seriously and from their heart But the LORD in His owne time will stoppe the mouthes of them who teach a doctrine of Deuils from whose deceitfull doctrine the LORD make His Church free to whome bee all praise power and dominion both nowe and euermore AMEN FINIS Apoc 4. 10. Acts 20. 32. Euseb. lib. 2. Cap. 12. loseph antiquit lib. 20 cap. 2 Genes 85 Zach. 3. Ioan 8. 36. 1. Sam 2. 14. Christ Was borne when the scepter was apparently sliding from Iuda Christs kingdome is euerlasting The vncertainty of tradition Romaine Deputies in Iudea The priestly garments Christ crucified in the 18
Constantine The Arrians finding themselues to be vtterly rejected by Athanasius they addressed themselues to Constantinople vnder the conduct of Eusebius bishop of Nicomedia and threatned Alexander that incase hee woulde not voluntarily receiue Arrius into the fellowship of the Church then they should bring him in authorized with the Emperours commande to the grieuance of his heart Alexander clothed himselfe with the armour of GOD and all the night long prayed in this sence LORD if Arrius be to be receiued to morrow into the communione of thy CHURCH then let thy seruant depart in peace and destroy not the just with the wicked but LORD if thou wilt spare thy CHURCH whereunto I am assured thou wilt be fauourable then LORD turne thine eyes toward the wordes of the Eusebians and giue not thine inheritance to a desolation and reproach and cut of Arrius lest while he entreth into the CHURCH his heresie also seeme to enter with him and so no difference seeme to bee betwixt Pietie and Jmpietie The day next following the prayer of Alexander Eusebius bisshop of Nicomedia with his retinue came with great confidence pompe to performe all which they had threatned they would doe But Arrius was compelled to goe to a secret place whereinto his bowels gusihed out and hee concluded his wretched life with ignominie and shame To Alexander succeeded Paulus His lot was to gouerne this Church vnder the reigne of an Arrian Emperour Constantius who rejected him and seated Eusebius bishop of Nicomedia in his place But this great parrone of the Arrian Heresie scarcely was placed in Constantinople when he ended his life The Homousians receiued againe Paulus to bee their bishop The Arrians choosed Macedonius This was the câ—…use of great debate in Constantinople and the people diuided in factions hatefully inuaded one another The Emperour hearing of the tumult sent Hermogenes the generall commander of his horsâ—…-men to remoue Paulus from Constantinople Hermogenes was very ready to execute the Emperours commandement but the people being affectioned toward their Pastor arose vp with popâ—…re tumult compassed the house of Hermogenes set it on 〈◊〉 slâ—…w himselfe and fastned a corde to his legges and trailed him along the streetes For this cause the Emper. Constantius willing to punish the authors of this tumult hastened to come to Constantinople The people went foorth to meete him and with reares confessed their fault and craued pardon The Emperour absteined from punishing them vnto the death but he cutted off the one halfe of the victuall which the liberalitie of his father had bestowed vpon Constantinople to bee payed yeerely out of the tributes of Aegypt He banished Paulus the second time and seated Macedoâ—…ius in Coâ—…stantinople not without effusion of blood Paulus was againe restored by the meanes of the Emp. Constans but after the death of Constans he was banishâ—…d to Cucusus a towne of Armenia where he was strangled by the bloody Arrians The Church of Constantinople was miserably troubled with Arrianisâ—…ne vnder the reignes of Constantius Valens The reignes of Graiianus and Theodosius was a breathing time to the professors of the true Faith At this time Nazianzenus a constant defender of the Faith was chosen Bishop of Constantinople who notwithstanding voluntarily left the great Citie in regarde the Bishops assembled in the second generall Councill gaue not a full and uniuersâ—…ll consent to his admission Yet gaue they all without hesitation their consent to Nectarius a man of noble birth of the countrey of Cilicia at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and who had receiued no ecclesiastical preferment before that time This man I say they made Bishop of Constantinople with full consâ—…nt and allowance both of the Councill and people ouerpassing Nazianzenus so fraile are the cogitations of men euen in generall Councils that they are oft times more ruled with affection then reason Nectarius continued in that office vntill the third yeere of the reigne of Arcadius that is vntill the yeere of our LORD 401. In his time the confession of sinnes done in secrete to presbyter poenitentiarius was abrogated in the Church of Constantinople vpon this occasion as Socrates writeth A certaine noble woman was confessing in secret her sinnes to presbyter poenitentiarius and shee confessed adultery committed with one of the Church Deacons Eudaemon this was the name of the father confessor gaue counsell to Nectarius to abrogate this custome of auricular and secrete confession because the Church was like to bee slandered and euill spoken of by these meanes Socrates can scarse giue allowance to this fact of Nectarius in respect that by abrogation of this custome the vnfruitfull works of darknesse were lesse coargued and reproued But Socrates considered not that CHRIST when hee talked with the Samaritane woman at the Well sent away his disciples to buy bread to the ende the poore Samaritane sinner might more freely poure out her secrete sinnes in the bosome of CHRIST who knew all thinges that were done in secrete It is not my purpose to contend with Socrates he is writing an historie I am writing but a short Compend of an historie hee taketh libertie to declare his judgement concerning this fact of Nectarius in abrogating confession of secrete sinnes to pres byter poenitentiarius No man can blame mee to write my judgement concerning auricular confession It is in our dayes not like vnto the mantle where with Sem and Iapheth couered the nakednesse of their Father Noe but it is in very deed a lap of the mantle of the deuill couering the nakednesse of his children that is the horrible treasons that are plotted in secrete by the children of the deuill against Christian Magistrates Nowe is auriculare consession for greater causes to bee abrogated then of olde presbyter poenitentiarius was discharged by Nectarius Bishops of Hierusalem TO Thermon succeeded Macarius anno 318. about the 7. yeere of the reigne of Constantine In his time it is thought that Helena the mother of Constantine founde the Crosse of CHRIST but Ambrose writes that shee worshipped it not for that saith he had beene Gentilis error vanitas impioram that is an errour of Pagans and vanitie of vngodly people But now to lay aside the inexcusable fault of adoration of the tree wherevpon our LORD suffered What necessity had Helena to bee so serious to seeke out this tree and to commit it to the custodie of all posterities seeing that Ioseph of Arimathea who sought the body of IESUS at the hands of Pilate to the end he might burie it honourably yet sought he not the tree whereon CHRIST was crucified which with little adoe might haue bene obtained Secondly during the time that the Crosse was easie to bee found and eâ—…sie to haue bene discerned from other crosses How could the blessed virgine the mother of the LORD and holy Apostles haue committed such an ouersight in not keeping