a Poetesse of Scycion were abhorred by the Gentiles because in her verses shee brought in Adonis matching Cucumbers and Aples with the sunne yet is it a more tolerable thing to match an earthly creature with a heauenly creature than to match creatures with the Creator who is blessed for euer After that this opinion of Indulgences and Pardons in a newe and Romane sense once tooke place it is a wonderfull thing to heare what progresse it made from euill to worse Some thought that by Pardones might bee obtained a reliefe from temporall punishments or at least a permutation of eternall punishments into temporall but others running as it were to the supeâ—…latiue excesse of all spirituall madnesse affirmed that by vertue of Popes 〈◊〉 men were absolued both from fault and punishment aâ—… 〈◊〉 Pardones were called Plenissima Indulgentiae Of this sort was the Pardone that BONIFACIVS the eight proclaimed to such as would come to Rome in time of his appointed Iubile and visite the Church of Lateran ann 1399. Of this which I haue alreadie spoken it is euident that the Papistes in the wordes of Satisfaction and Indulgences deceiue both themselues and others for what auaileth it to keepe the ancient wordes vsed in the primitiue Church and to vse them into a newe sense vnknowne to Fathers who spake of Satisfaction and Indulgences Did not the Athenians of olde weare the badge of the golden Grashopper in token they were not extraneers but they were inhabitants in that lande whereinto both their predecessors and themselues were borne but when they were conquessed by the Romanes and their golden libertie was lost what auailed the badge of the golden Grashopper Euen so when substance of ancient words is lost what auaileth it to talke of Satisfaction and Indulgences as ancient things In the rest of this Treatise God willing I shall declare the absurditie of Popish Satisfactions and Indulgences The Councill of Trent in the 12. Canon deoperibus Satisfactionis they write If any man says that the whole punishment and fault is continuallie remitted by GOD and that the Satisfaction of penitent persons is no other thing but faith whereby they apprehend that CHRIST hath satisfied for them let him bee accursed This Act of the Councill of Trent in all the parts of it is flatly repugant to the Scriptures of God There we are taught that in Satisfaction two thinges are principally required First a perfect obedience to the Lawe of GOD. Secondly a perfect sacrifice for the sinne committed by man both these things are to bee found in CHRIST alone who by his obedience hath abolished the sinnewhich came in by the disobedience of ADAM and by one oblation hath consecrated for euer them who are sanctified Nowe to pronounce a curse against all them who leanes vnto the obedience and sacrifice of CHRIST as vnto their onely Satisfaction to the Iustice of GOD is all one as if they would pronounce a curse against all the true disciples of CHRIST who beleeues according as they are taught in the holy Scriptures of GOD. If at any time ancient Fathers speake roundly in this matter it is ourparte to doe that fauour to them which is done to all men to wit to giue them libertie to interprete the meaning of their owne wordes So when AMBROSE writteth that teares washes away sinnes hee declareth in what sense hee spake this to wit not to count the teares of PETER to bee a satisfaction for his threefolde deniall but rather that his teares was a testimonie that hee was one of the Elect for whose sinnes CHRIST had satisfied The wordes of S. AMBROSE are these Legi quidem Petri lachrymas sed satisfactionem non lego that is to say I haue reade of the teares of PETER but of his satisfaction I reade not The Romanists in our dayes are like vnto men who haue benetrauelled vpon the Sea and in end they arriue to the harberie and when they set their foot on shore they thinke that the ground is running about them in a circulare reuolution This is nothing els but the conceates of their troubled braines euen so when Papistes reades in holy Scripture many exhortations to Fasting Prayer Almesdeedes they imagine that Scripture is speaking of Satisfactions for sinne But holy Scripture is like vnto the solide globe of the earth which is not vnder a continuall agitation but is euer like vnto it selfe and sendes vs continuallie in the matter of Satisfaction to that one oblation which hath consecrated for euer them who are sanctified Yea the false teachers of our dayes are like vnto the Edomites who were more cruell than the Babylonians who contented themselues with slaying of some and carying of others captiues and setting the towne on fire but the children of Edâ—…m câ—…ied out that the very foundations of the citie should be razed to the end it should neuer be a citie againe euen so they who sends vs to our owne satisfactions they would vndoe our sâ—…luation from the very ground as if Christ had beene manifested in our nature in vaine to make satisfaction for our sinnes for which wee must make satisfaction in our owne persons and by our owne workes our selues The principall argument whereby they endeuoure to prooue humane satisfactions by Scripture is in the wordes of the counsell of DANIEL giuen to NABVCHADNESER Wherefore O King let my counsell be acceptable unto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercie toward the poore Loe let there be an healing of thine errour What is conteined in this most wholesome counsell of DANIEL but an exhortation to leaue off the course of doing euill and to doe good to the ende that the change of his conuersation might be a testimonie that GOD had forgiuen him his sinnes and accepted him in fauour The like wholesome counsell the Apost PAVL giueth to them who had sometimes bene theeues Let him that stole steale no more but let him rather labour and worke with his handes the thing which is good that hee may haue to giue vnto him that needeth Is there anything heere but an exhortation to desist from wonted vngodlinesse and to leade a newe and holy conuersation but the Apostle is speaking nothing of humane satisfactions yea that the holy Spirit who filled his mind with celestiall knowledge sanctified also his memorie that hee should speake nothing repugnant vnto that hee writeth vnto the Hebrewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is By one oblation hee hath consecrated for euer them who are sanctified And the Apostle IOHN writing to to them who were already baptized and counted the children of GOD he sayeth My babes these things I write vnto you that yee sinne not and if any man sinne wee haue an Aduocate with the Father Iesus Christ the Iust. So that this new Theologie of our owne satisfactions for faultes committed after Baptisme came not from CHRIST and his Apostles but it is an inucntion of
the holy martyre of Christ POLYCARPVS B. of Smyrna He was willing to haue remained in the towne of Smyrna but by the earnest supplications of friendes was mooued to leaue the towne lurke secretly in the countrie Three dayes before hee was apprehended by his persecuters he dreamed that his bed was set on fire and hastely consumed which hee tooke for a diuine aduertisement that hee behooued to glorifie God by suffering the torment of fire His conference with the Romane Deputie and how he refused to deny Christ whom he had serued 80. yeres and euer found him a gratious Master also how he refused to sweare by the fortune of CAESAR and how patiently he suffered death for the Name of Christ this historie is set downe at length by Euseb. lib. 4. cap. 15. 16. IRENEVS B. of Lions in France and successor to PHOTINVS a martyr disciple of POLYCARPVS in his youth Euseb. lib. 5. cap. 5. flourished in the dayes of the Emperour GOMMODVS whose meeke conuersation peaceable cariage answering to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is peaceable made his name to be in great account amongst Christians How he pacified the furie of VICTOR B. of Rome and the pernicious schisme springing vp in the Church of God vpon very small occasioÌ„ it hath bene alreadie declared He lacked not his own infirmities errours euen in doctrine He was intangled with the errour of the Chiliasts lib. 5. contra Valentin He supponed that as Christ being 30. yeere old was baptized so likewise he began to teach when he was 40. yeere olde and suffered when he was 50. because he came to saue all therefore he wold taste of al the ages of mankind Iren. lib. 2. cap. 34. Yet is this opinioÌ„ repugnaÌ„t to the narratioÌ„ of the 4. Euangelists CLEMENS ALEXANDRINVS liued in the dayes of the Emperour COMMODVS He was the disciple of PANTENVS These two seeme to be the authors of Vniuersities and Colledges For they taught the grounds of religion not by sermons Homilies to the people but by catechetical doctrine to the learned in the schooles Bucolc Chron. Euseb. lib. 5. cap. 11. This CLEMENS esteemed too much of tradition like as PAPIAS did of whome we spake in the former Centurie wherby it came to passe that he fell into many strange absurde opinions directly repugnant to the written word of God affirming that after our calling to the knowledge of the truth possibly God may grant to them that haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin ofter then once or twise there is no more renuing by repentance or pardon for sinne but a fearful expectation of judgmeÌ„t Strom. li. 2. And in his 4. book of Strom. as it were forgetting his owne rigorous sentence against these who sin ofter then once or twise after their illuminatioÌ„ with the light of God he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say whether here or else where viz. creatures doe repent for no place is void or the mercy of God In which words he wold in sinuat that these who repeÌ„t either in this world or else where that is in the world to come may possibly obtaine fauour at Gods hande nothing can bee written more repugnant both to the word of God and also to his owne fore-mentioned opinion Many other worthy preachers and learned men flourished in this Centurie whose names of purpose are pretermitted In Athens PVBLIVS and ATHENAGORAS In Corinth PRIMVS DIONYSIVS and BACCHILVS In the Isle of Candie PHILIPPVS and PINYTVS In Anticchia HIERON THEOPHILVS MAXIMVS SERAPION hist Mâ—…gdeburg In Jerusalem before the dayes of the Emperour HADRIAN the Bishoppes of Jerusalem were of the nation of the Iewes But after the dayes of HADRIAN who banished the Iewes from their natiue soile Christian preachers of other nations were bishops in Jerusalem such as MARCVS CASSIANVS PVBLIVS MAXIMVSIVLIANVS CAPITO VALENS DOLICHIANVS NARCISSVS Eusebius lib. 5. cap. 12. the most part of all these liued in this Centurie but NARCISSVS with some others are knowne to haue liued in the dayes of SEVERVS the fift persecuter and some space after him Euseb lib. 6. cap. 9. But to write of all other worthy preachers and doctours in particular it were an infinite labour and far surmounting the habilitie of these ecclesiasticke writers who wrote in ancient times and much more our habilitie who liue in a posterior age Chap. 3. IN this second Centurie Satan inuying the propagation of the Gospel sent foorth a pernicious swarme of Hetiques such as SATVRNINVS of Antiochia and BASILIDES of Alexandria the one of them through Syria and the other through Egypt dispersed the venome of their hereticall doctrine To whome EVSâ—…BIVS addeth CARPOCRATES most properly counted the father of the Heretiques callâ—…d Gnostici Euseb. lib. 4. cap. 7. They receiued this name because they profesled a knowledge of darke hid mysteries The golden age of the Apostles and Euangelists was now spent and false teachers tooke the greater incouragement to teach a doctrine of deuils disallowing mariage commanding fornication and practizing abominable and filthie things which mine heart abhorreth to thinke vpon What necessitie drone EPâ—…PHANIVS in particular to manifest to the worlde the detestable and execrable mysteries of those Heretiques I cannot tel One thing I know that it shuld not be comely in my person to offend the chaste eares of Christians by renuing the memorial of that beastly vncleannes wherof EPIPHANIVS expresly writeth Epiph contra haerâ—…s They were justly called Borboritae or Caenosi because they were filthily polluted in the mire of vncleannesse August index hares Ad Quodvultdeum The followers of CARPOCRATES had in secrete places images of golde and siluer which they called the images of Iesus and therewithal the images of PITHAGORAS PLATO and ARISTOTLE and they worshipped them all Epiph. contrahaeres So that the worshipping of images and the adoration of the image of Iesus himselfe is not a custome borrowed from the ancient fathers of the first three hundreth yeeres but rather a custome borrowed from olde Heretiques such as CARPOCRATES and his follower MARCELLINA By their vnhonest and filthie conuersation it came to passe that the true professours of the Gospell were vilely slandered by persecuting Pagans objecting to Christians the bankets of THYESTES the chamberiug of OEDIPVS Euseb. lib. 4. cap. 7. This superlatiue degree of excessiue vncleannesse could not endure long because euery one of these Heretiques SATVRNINVS BASILIDES and CARPOCRATES with augmentations of new inuented absurdities changed the fashion and countenance of their error and so in ende it euanished But the beautie of the true Church of Christ euer like vnto it selfe in gravitie sinceritie libertie temperancie and holinesse of vnreprouable conuersation brightly shined among the Gâ—…ecians and Barbarians Euseb. lib. 4. cap. 7. The countrie of VALENTINVS was vnknown to EPIPHANIVS Hee was brought vp in learning in the schooles of Alexandria In his foolish opinions
teares the foreskin of his circumcision the crowne of thornes the speare that pearced his side the lots that were cast for his garments the linnen clothes whereinto his blessed body was wrapped all these reliques the Romaine Church bragge that they haue them together with the very house of Bethleam wherein the Lord was borne miraculously transported from Iudea to Italie so impudent are they in forging lies But if all these things had bene left by Christ in testamental Legacie to the Church of Rome they had not bene so careful in keeping of thē as the negligent keeping of the purity of the word holy sacramēts clearly declareth for they haue lost the key of knowledge They haue added many things to Baptisme and paired a substantiall part from the Supper of the Lord. And no doubt if the forenamed reliques had bene left in Testament also to the church of Rome like vnto false executers they had made hauocke of these in like maner The false reliques attributed to the blessed Virgin the mother of our Lord to MICHAEL the Archangel and to the martyrs saints some of them haue such babish conceits in them others such absurditie as it were a shame to make rehearsall of them if so be we had not to do with a shamelesse harlot who hath dighted her mouth saith I haue cōmitted none iniquity Prou 30. ver 20. The virgins haire in quantitie more then is beseeming to attribute to one person her milke in qualitie better then is beseeming to attribut to any mortal creature her combe wherwith she combed her haire her girdle many other reliques vnknowne to antiquitie In the strife of MICHAEL the Archangell of God against the deuil for the body of MOSES epist. Iud. ver 9. the dagger and shield wherewith he fought are among the number of Popish reliques as if Satan could be ouercome with the weapons of corporal warfarc whē as men themselues are taught by the Apostle to fight against spirituall wickednesse with spirituall armour Ephes. 6. The coales of S. LAVRENCE the incorruptible finger of IOHN Baptist that pointed out Christ the yron chaine that boūd PETER the teeth of APOLLONIA the body of S. DIONISE cōplet aleged to be both in France Germany the multiplied body of S. SEBASTIAN innumerable other forged reliques wherof they who haue inuēted thē haue cause to be ashamed And what shal we say of the superlatiue degree of al absurditie in defending forged reliques The arrowes that pearced S. SEBASTIAN the stones that stoned S. STEPHAN the 30. pieces of money which the traitor IVDAS receiued to betray his master shall all these also be consecrated worshipped SIMON MAGVS mony was cursed execrable as wel as himself Act 8. 20. because he thoght that the gift of the holy spirit could be bought with money Shall not the 30. pieces of money wherewith the blood of Christ was bought be also cursed execrable Now we see in our time a filthie stable ful of forged reiiques more filthy then euer the stable of AVGIAS king of Elis was which couldby no other means be purged but by the riuer of Alpheus which beeing let in into the stable the great heape of 30 yeres dung was in few dayes washed away Euen so the great heape of forged reliques wherewith the world hath bene bewitched these many hundreth yeres can by no other means be abolished but by the spate of the authoritie of godly Princes whose harts the Lord stir vp to purge the world from the filth stincke of false reliques by false teachers so obstinatly defended The best remedie to correct all abuses in the Church was euer this to reduce all things vnto the first originall purity which was this to do as the men of God in the Apostles daies did They followed the saints in so farre as the saintes followed Christ 1. Cor. 11. If the saints departed this life they buried them honestly as deuote men did burie STEPHAN Act. 8 2. with some lamentation but not excessiué as they doe who are without hope 1. Thess. 4. 13 After their death if they remembred any good they had done in their lifetime they commended it that others might follow their example because Christ saith that the fact of MARIE should be told for a memoriall of her that in all places whersoeuer the Gospel should be taught Mat. 26. ver 13. If they had patiently suffered any euill for Christs sake they kept a memoriall of that also as the godly fathers of the primitiue Church did in natalitus martyrum Thus doing we honour the saintes and follow them as they followed Christ but we cloth them not with the royall apparell which is only due to Christ to whom be euerlasting glory and honour Amen CENT 3. A Treatise of the supremacie of the B. of Rome ALbeit that the Bishop of Rome was not openly proclaimed to be the heade of all Bishops vntill the yeere of our Lord 607. by the Emperour PHOCAS yet is this supremacie coloured with forged lies appearance of greater antiquitie for refutatiō of alledged antiquitie I cast in this treatise in the third Centurie And first of all let vs consider the grounds of this alledged supremacie next let vs consider the steps of this ladder not like to the ladder of IACOB leading vp to heauen but like to the manifestation of the man of sinne wherby the B. of Rome by litle litle climmed vp vnto this soueraignitie that in end he sat as a lawgiuer in the chaire of Christ. And thirdly God-willing we shal declare the tragical euent of this supremacie Now first the principall ground whereupon Papistes doe ground the supremacie of the Pope is the supremacie of PETER aboue the rest of the Apostles which if it were grantes they will inferre the superioritie of the Bishop of Rome as his successour aboue all Bishops In this argument I perceiue great businesse to aduance the Antichrist and to set him vp into an eminent chair like as when Christ was borne there was great businesse to make him out of the way Mat. 2. but all in vaine the crueltie and craft of HEROD cannot vn doe the counsell of God so great businesse is to aduance the Roman Antichrist and to make vs beleeue that Christ himselfe hath set him in his own chaire giuē vnto him a soueraine gouernment ouer al his sheep but al this trauel is also taken in vain for the roome of Christ must not be filled vntill it be vacant the breath of Christs mouth destroying the man of sinne will one day declare that Christ is liuing sitting in his owne chaire and mightie in operation to make his enemies his footstoole Psal. 110 Now to examine the parts of this argument the first part is PETER is the heade of the Apostles and this they proue by the words of Christ I Will giue vnto thee the keyes of the kingdome of heauen c. Mat. 16. In the
called Circulatores who after long abstinence from all kinde of delicate pleasures they left the wildâ—…rnesse and came to townes sate in tabernes resorted to stoue-hoâ—…ses and yet were not intangled with any kind of desire of earthly pleasures as dead men to the world but when occasion of prayer was offered vnto them the â—…ldest and weakest of them did plucke vp his heart and with vigore and courage did performe that Holy sâ—…ruice Euagrius commending these Circulatores with excesâ—…iue praises borroweth a similitude from Plato whereby hee would declare that as a man who hath vnclothed himselfe of his vpper garmentes and in ende hath cast off his shirt also this man is naked indeede euen so these Circulatores after they had forsaken all carnall delites in ende they forsooke also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vaine glorie which is like vnto the shirt of a man and the last of all garmentes casten off The similitude is very good if it had bene rightly applied but I cannot see howe it can bee rightly applied to these Circulatores who needed not to haue come to townes as to stages and theaters to make oftentation of their abstinence if they had not beene couetous of vaine glorie The orders of Monkes that sprang vp after the three hundreth yeere of our LORD were like vnto rootes planted in an Orchard which spreade out in many branches such as the Basilidians Ambrâ—…sians the Augustine Monkes Hieronymianâ—… Grâ—…gorians and Benedictines But the Augustines and Benedictines were beyond the rest The order called Grandimontenses the Orders of Premonstratenses in the low countreys of Germanie neere to Leâ—…dium of Guilelmitae in Aquitania Milites D. Jacobi and Calatrinenses in Spaine All these followed the rules of the Augustine Monkes But the Orders of the Cluniacenses in France of the shadowed valley who dwelt in Italie and vpon the Apenneine of Cistertienses in Burgundie of Bernardâ—…ines Coelestines of Iustinians of Mount Oliueâ—… of Humiliati and diuers others all these were branches of the order of S. Benedict And this diuersitie of names was imposed to Monkes liuing vnder the rules of Augustine and Benedict partly to declare the places wherein and partly the persons by whom the dissolute conuersation of the Monkes of these two orders was reduced to the strickt abstinence of their first institution Many other Orders I haue of purpose ouer-passed with silence because the number is exceeding great onely of the Charterous Monkes of the Franciscans and Dominicans and of the vnhappie order of the Layolites and a few more wee shall speake hereafter GOD willing Now to keepe some order in this Treatise I shall fiâ—…st declare GOD willing the meanes whereby the Monasticke forme of liuing was increased magnified and admired euen beyond all measure Secondly of the degrees of the decay of their fame which insued soone after the excessiue commendation of that state And thirdly the vild and vnsufferable abuses of the Monâ—…sticke life of late dayes whereby Monkes are become a heauie and loath some burthen ouer-charging the world and like vnto the offensiue Locustes who euen when they haue flowne away they leaue behind them such detriment and losse to parts whereinto they haue beene that of a long time they cannot be forgotten againe First the Monastries of olde were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or places of honestie whereinto all lasciuiousnesse wantonnesse and riote was abhorred as it was wont to be detested iâ—… Selga a towne of Pisidia in so farre that the Apostle Paul himselfe abhorreth not from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby hee betokeneth wantonnesse Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their solitarie liuing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for their meditation and continuall holy exercises In these places men were well brought vp and were furnished with knowledge were meete to stop the mouthes of Heretiques who in the fourth CENTURIE did abound In these places were continuall exercises of Prayer Reading Meditation and abstinence from all kind of delicate pleasures And men brought vp in Monasteries were meete to vndertake the weighty charge of Pastors and Bishops Epiphanius from his youth was brought vp in the Monastries both of Palestina and Aegypt And Nazianzenus drew with him Basilius Magnus to the Wildernesse where they laide aside all the bookes of Gracian Philosophers and searched out the mysteries of the Kingdome of GOD out of the bookes of Holie Scripture and very diligently read the bookes of ancient Fathers who before their time had written Commentaries vpon diuine Scripture so were they both well prepared for great emploimentes by thirteene yeeres continuall exercise of reading in the Wildernesse Barses Eulogius Lazarus Leo and Prapidius of Monkes in Syria and Persia were made Bishops And this was the first honour of Monastries that in them as it were in Colleges of Learning men were well exercised and prepared for the Pastorall office Secondly the great giftes of GOD that appeared in some of them who professed the Monasticke life brought this kind of liuing in wonderfull great admiration amongst the people especially the gift of working of miraculous workes In this point like as I am not altogether incredulous to doubt of euerie miracle which GOD wrought by the hands of Monkes so likewise will I not bee so childish credulous as to beleeue euery thing that Ecclesiasticall Writers doe record of them as namelie the thirtie yeeres silence of THEONAS conjoined with a Propheticall gift GOD suffered not ZACHARIAS the father of IOHN BAPTIST albeit justly punished with dumnesse for his incrudelitie to bee so long silent seeing the talentes of GOD are giuen to bee occupied and not to be hidden in the ground The miracle of Apelles an Aegyptian Monke who brunt the Deuill in the face with an hote yron who appeared vnto him in the similitude of a beautifull woman and tempted him to vngodly lust is it not a childish fable and repugnant also to Scripture wherein the weapons are described wherewith wee shoulde fight against spirituall wickednesse and all are pieces of spirituall armour onely The miraculous transporting of Ammus ouer a broocke to the ende hee shoulde not drawe off his owne hose and see his owne naked legges is not agreeable to the ende that GOD hath in working of miracles namely to confirme the weakenesse of Faith but not to foster vaine conceites in mens hearts Was it a fault of CHRISTES Disciples to see their owne naked legges when our LORD IESUS washed them The superstition of the Monke Dorotheus hating sleepe as hee hated the Deuill when as our Maister IESUS CHRIST abhorred not from refreshing his owne bodie with naturall rest The multiplied number of prayers which PAULUS in Pherma as a dayly taske offered to GOD numbring his prayers by the like number of three hundreth stones put in his bosome and after euery prayer casting out a stone vntill his bosome was emptied of all
a spirituall office and That no man should consult concerning the election of another Bishop or Pope before three dayes were expired after the death of the detunct that the Bish. should be elected by 〈◊〉 Clergy people their election should be ratified by the Magistrate of the citie and the Pope by these wordes voluâ—…us jubâ—…mus that is Wee will and wee command otherwise the election shall bee voyde and of none effect Bonifacius the fourth gathered another Assembly in the eight that is in the last yeere of the reigre of Phocas wherein hee gaue power to Monkes to preach to minister the Sacramentes to heare confessions to bind and loose and asâ—…ociated them in equall authoritie with the Clergie Bracara or Braecara vulgarlie called Braga is a towne in â—…ortugall In the yeere of our Lord 610. and vnder the reigne of Gundemarus king of Gothes reigning at that time in the countrey of Spaine assembled some Bishops of Gallicia Lusitania and of the Prouince called Lucensis of olde It was ordained That euerie Bishop shoulde visit the Churches of his Diosie and see that Baptisme was duelie ministred and that Catechumeni twentie dayes before their baptisme shoulde resort to the purifications of Exotcismes and shoulde bee instructed in the knowledge of the Apostolicke Symbole and that the people shoulde bee exhorted to beware of Idolatrie Adulterie Murther Peâ—…jurie and all other deadlie sinnes That Bishops should not lift vp the third part of 〈◊〉 oblations of the people but that it should remaine in 〈◊〉 paroche Church for furnishing light and for repairing the fabrike of the Church and that the Bishop shoulde compell none of the Clergie to attende vpon him in seruile workes That bishops for ordination of the Clergie shoulde receiue no rewardes That neither a little balme nor yet the price thereof should bee exacted from the people for their baptisme in any time to come lest they should seeme with Simon Magus to sell the gift of God for money That bishops before the dedication of Churches shall see a charter containing a sufficient maintenance for them who shall serue in the Church and for a substantiall furniture of lightes thereunto A Church builded for gaine contribution of the people redounding to the vantage of the builder shall not bee consecrated Parents who are poore present their children to baptisme if they offer anie thing voluntarilie it shall bee accepted but they shall not bee compelled to pay anie thing neither shall a pledge bee required from them lest poore people fearing this with-holde their children from baptisme If anie of thâ—… Clergie bee accused of fornication let the accuser proue his accusation by 2. or 3. witnesses according to the precept of the Apostle cls let the accuser be excommunicate That Mâ—…trapolitane Bishops shall signifie to others of the Clergie the time of theobseruation of Easter or Pashe day and the Clergie after the reading of the Gospell shall in like manner intimaâ—…e the day vnto the people That whosoeuer tasteth meate or drinke before hee consecrate the oblation of the Altar shall bee deposed from his office In the yeere of our Lord 613. assembled in a Towne of France called Altissidorum otherwise Antissidorum vulgarlie Auxerre a number of Abbots and Presbyters with one bishop and three deacons In this Councell they damned sorcerie and the seeking of consultation at sorcerers in the first third fourth and fift Canons Whereby it appeareth that sorcerie hath bene in frequent vse in France Manie superstitious constitutions were set downe in this Synode concerning the number of Masses prohibition of tasting meate before Masse concerning buriall prohibition of baptisme before the festiuitie of Easter daye except vpon necessity and feare of approching death prohibition of Matrimoniall copulation with their own wiues to presbyters and deacons after their blessing and consecration with prohibition of marriage also to the widowes of the defunct presbyters deacons or sub-deacons this was a yoke of Antichristian subjection indeed Brother and sisters children are forbidden to marrie It is not lawfull for a presbyter to sit in judgement when any man is condemned to death It is not lawfull for a Clergy man to cite another of the Clergie before a secular Iudge It is not lawfull for a woman with a naked hand to touch the holie Eucharist It is not lawfull to take refreshment of meate with an excommunicate person If any of the Clergy receiue an excommunicate man without the knowledge of him who hath excommunicated him he shall receiue the like sentence that is he shall likewise be excommunicated It is not lawfull for a presbyter in banqueting time to sing or dance Manie Canons to the number of 45. were concluded in this Councell but I haue determined not to ouer-lade a little booke with commemoration of an heape of vnprofitable vnnecessarie and superstitious Canons In the yeere of our Lord 364. and in the 24. yeere of the reigne of the Emp. Heraclius a Councell was gathered in Hispalis a towne of Spaine vulgarly called Ciuill la grand It was gathered by Isidorus B. of Hispalis at the command of king Sisebutus who was both present and President in this Councell For two principall causes was this Synode conueened namelie for suppressing the heresie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a branch of the heresie of Eutyches secondly for decision of questions which arose amongst bishops concerning the marches and boundes of their diocesis with some other Ecclesiasticall causes They had 13. Sessions or meetinges as is declared 2. Tom. Concill In the first action Theodulphus bishop of Malaca complained that by injurie of warres an ancient paroch Church was separated from his towne and possessed by others It was concluded that he should be repossessed again into his ancient priueledges that prescriptioÌ„ of time should haue no place if it were known that hostilitie and warre-fare had hurt a man in his rights In the second Session the controuersie betwixt Fulgentius bishop of Astigita and Honorius bishop of Corduba concerning the marches of their dioceses was debated and men were chosen to visite the boundes and to decide the controuersie In the third Session compeared Cambra bishop of Italica a Towne of the prouince of Spaine of olde called Baetica hee complained against one of his Clergie named Passandus that he being brought vp from his infancie in the Church of Italica yet had fled without anie just cause to Corduba It was ordained that whosoeuer fled from his owne Church vnto another should be sent backe againe and should be thrust into a Monasterie and should bee deuested of his honour for a time to the end that the sharpenesse of Discipline might correct the licencious libertie of vaging and wandering In the 4. Session it was complained that some were consecrated to be Leuites in the Church of Astigita who had maried widowes
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
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