not onely stained other his noble vertues but also purchased the hatred of the souldiers against him whereby it came to passe that they set vp Phocas to be Emperour in his steade Of this calamitie it is thought that Mauritius was foreseene in his dreame that he choosed rather to be punished in this world for his faults than in the world to come Alwayes hee was brought in bands to Phocas his wife and fiue children were cruelly slaine in his owne presence and finally bloodie Phocas slew himselfe of whome it is reported that when he saw his wife and children put to death he gaue glorie to GOD in his greatest calamitie and said Iust art thou O LORD and righteous in all thy Iudgements CHAP. II. Of Pastors and Doctors Patriarches of Rome TO GELASIVS succeeded ANASTATIVS 2. and gouerned 1. yeere 2. moneths 24 dayes Hee ministred in the dayes of the Emperour Anastatius he was hated of the Clergie because he admitted to his fâ—…owship Photinus a deacon whom Foelix and Gelasius had excommunicated as a friend to Acatius B. of Constantinople Platina writeth of him that he ended his life as Arrius did and that his bowels gushed out when he was doing his secret busines The very flatterers of the bishops of Rome are compelled to say that some of them were fauourers of heretiques and for that cause punished by God with extraordinare iudgements but I ground no thing vpon the words of Platina but so much as maketh against them whom he intendeth to flatter To Anastatius succeeded Symmachus in the dayes of the Emperour Anastatius and when Theodoricus King of Gothes reigned in Italie great sedition was amongst the people at his election the one part of the Clergie people choosing Symmachus the other Laurentius to be B. of Rome but with coÌ„mon consent a Synod was appointed at Ravenna there the electioÌ„ of Symmachus was ratified He coÌ„tinued in office 15. yeres 6. months 22 daies Hormisda the successour of Symmachus ministred 9 yeeres 18. dayes who by commandement of Theodoricus king of Gothes and reigning in Italie gathered a Councill at Rome and damned the errour of Eutyâ—…hes of new againe Likewise ambassadours were sent to the Emp. 〈◊〉 to Iohn B. of Constantinople to exhort them to forsake the wicked errour of Eutyches and to acknowledge two natures in CHRIST to wit the diuine humane nature but Anastatius answered with proud words Nosimperare volumus nobis imperari nolumus that is We will command but we will not be commanded Likewise the bishop of Constantinople puft vp in pride by the assistance of the Empâ—…rour despised the Councill of Hormisda Moreouer against the law of nations they dealt inhumanely with the ambassadours of Hormisda and thrust them into an old and lecking shippe with straite commandement that they should not arriue at any harberie in Graecia but keepe a direct course toward Italie Notwithstanding by the prouidence of GOD the snip arriued safely at the coastes of Italie The errour of the Mamcheans begannne againe to be ouerspred in Rome but Hormisda tooke their bookes burnt them in the porch of the Church called Constantiana Iohn 1. gouerned the Church of Rome in the dayes of Iustinus the elder to whome also he was sent ambassâ—…dour by Theodoricus to craue that the Arrian bishops whome he had banished out of his dominions might be restored to their places againe els the Catholicke bishops of Italie should expect all kinde of rigour at his hands The bishop Iohn with many reares perswaded the Emp. Iustinus to condescend vnto the petition of Theâ—…doricus Neuerthelesse when hee returned backe againe to Italie hee was cast in prison where hee ended his life after he gouerned the Church of Rome 2. yeeres 8. moneths Foelix 4. the succâ—…ssor of Iohn 1. continued in office 4. yeeres 2. moneths 13. dayes He excommunicated Athanasâ—…s Patriarch of Constantinople for heresie as Platina recordeth Hee ordained that Christians before their departure out of this life should be annointed with oyle This custome is now kept in the Romane Church and is called the Sacrament of extreme vnction To Foelix 4. succeeded Bonifacius 2 whom the Graecians called Agathon but both names soundeth to one and the selfe same thing The schisme that was among the people at his election ceased by the death of his competitor Diâ—…scorus he ministred 2 yeeres 2. dayes In his time Eulalius B. of Carthage submitted himselfe vnto the chaire of Rome whereupon Bonifacius took occasion of insolent insulting in so far that hee is not ashamed to writ of Aurelius B. of Carthage Augustine B. of Hippo of the rest of the fathers who were present at the 6. Councill of Carthage that through the instigation of the deuill they swelled in pride against the Roman Church agâ—…inst his predecessors Bonifacius 1 Coelestinus whom his predecessors most iustly had excommunicated but now saith he Eulalius hath confessed the fault of Aurelius of the Councill of Carthage submitted himselfe in humble maner to the chaire of Rome therfore he the Church of Carthage are receiued againe vnto the peace coÌ„munion of the Romane Church Marke here how they who would impaire a iot of that supremacie whereat the Church of Rome aimed were forthwith deliuered to the deuil how holy modest learned so euer they had bene a vaine timorous beastly body Eulalius is preferred to Aurelius B. of Carthage to Augustine B. of Hippo to a graue Councill of mo than 200 Fathers only for this that he submitted himself to the chair of Rome The time is now approaching whereinto it will be clearely manifested that supremacie was the very aple of their eye touch that once there is nothing but curses to bee thundred out of mount Tarpeius euen against Augustine himsâ—…lf against reuerent Councills Iohn 2. was successor to Bonifacius he ministred in the time of the Emperour Iustinian 2. yeeres 4. moneths he was called for his eloquance Mercurius or â—…ntius Iovis Agapetus the successor of Iohn 2. vnder the reigne of Iustinian had scarcely libertie to attend vpon his owne stocke for immediatly after hee was ordained B of Rome he was sent to the Emperour Iustinian by Theodatus King of the Gothes to pacifie his wrath for the Emperour intended to make warre against him for the cruell slaughter of AMALASVNTA his wife this was an vnhonest cause and an vnseemely message to the B. of Rome to vndertake It is affirmed by Historiographers that Iustinian secretly sollicited Agapetus to the errour of Eutyches and that Agapctus answered vnto him couragiously that hee supponed hee was sent to a most Christian Emperour but he found him to bee Dioclesian This libertie is thought to haue done good to Iustinian and that hee embraced the true faith more seriously than before and deposed Anthemius B. of Constantinople an Eutychian heretique and placed Menas a bishop
of ancient Apostolike traditions When we demand where is the charter containing their title and right we see nothing but the flesh-hook with three teeth in their hand The Church cannot erre We are the true Church And Cursed be he who saith that in matters of faith our general Councils can erre Madame accept vnder your La. fauourable protection these my trauels in weakenesse not vnlike to the writer alwayes containing a faithfull testimonie of my humble endeuoure to confirme the branches of your noble housholde in the true faith of Christ. Nowe the great Mediator of the couenant of God stablish all your heartes in the certaintie of his vndoubted trueth vnto the ende and in the ende Amen Your La. humble seruant P. SYMSON The Preface THE estate of the Church of Christ whereoâ—… we 〈◊〉 to be counted feeling members hath bene very troublous froÌ„ the beginning of the world not like vnto the estate of Moab setled vpon her dregs not powred out from vessell to vessel Ierem 48. 11. yet the more afflicted the more beloued of God Whose face watred with teares is faire and whose mourning voyce is pleasant in the sight of God Cantic 2. 14. And like as doing of good willingly hath a great recompense of reward from God eucn so patient suffering of euill for righteousnes sake is highly commended in Scripture and richly rewarded in heauen Yea the very Ethnicke Philosopher PLATO to whome the glorie of the sufferings for Christ was vnknowne affirmeth that men who suffer scourging binding tormenting boring out of eyes and finally strangling of their breath for righteousnes sake are exceeding happie or as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports thrise happie PLATO in Repub. Howbeit the superlatiue degree of suffering that can bee found amongst the Ethnickes could neuer equall the glorie of the sufferings of Christian people They who were initiated in the mysteries of MITHRA this word in the Persian language signifieth the sunne could not be admitted to that honour before they had bin tried by suffâ—…ring of four score diuerse sorts of tormentes such as long abstinence from meate and drinke solitarie liuing in the wildernesse a long time triall of suffering the feruent heate of fire and the coldnesse of water and many other torments vntill the number of four score had bene completely filled out Nazian in Iulianum These voluntarie sufferings like as in the beginning they wanted the warrand of Gods calling so likewise in ende they shall want the hope of Gods reward But the mouth of God himselfe pronounceth Christians to be blessed who die in the Lord for they rest from their laboures and their workes follow them Apoc. 14 13. The manifold persecutions of the Church may bee diuided into three ranckes some of them were fierce and bloody some were craftie the third was and is both cruâ—…ll and craftie The ten Ethnick Emperours NERO DOMITIAN TRAIAN c. were so prodigall of the blood of the Lordes Saintes that they powred it out like water vpon the ground The Arrian Emperours were subdolous and craftie but the persecution of the Antichrist which is the third goeth beyond the rest both in crutltie and craft The experience we haue had in our own dayes of the crueltie of the supposts of the Antichrist and their craftie conuey of their malicious interprisesintended against our Soveraigne Lord his royall race and noble Counsellers doth clearâ—…y prooue that the malice and craft of the Antichrist goeth as farre beyond the malice craft of all Emperours as the flood of NOAH goeth beyond the inundation of Nilus ONVPHRIVS confoundeth the first two ranâ—… of the persecutions by a secret preterition of the name AVREâ—…AN and counteth DIOCLETIAN to be the ninth persecuting Emperour and the ARRIAN persecution for the tenth I can neither haue a good liking of his opinion nor of himselfe His opinion smelleth of nouâ—…ltie himselfe was an aduocat for heretiques and all bad reprobat causes he will pleade the cause of HONORIVS condemned as an herctique in a generall Councill and the cause of GREGORIE the seuinth and impudently dare denie that euer there was a Pope of the feminine sexe sitting in the chaire of Rome True it is that all the Emperours who liued after the ascension of our Lord into heauen vntill the Halcyon dayes of CONSTANTINE the great onely some few except such as NERVA and PHILIPPVS and few moe might haue their names most iustly inrolled into the Catalogue of persecuting Emperours because they suffered the fire that others had kindled to burne on still and quenched it not by the might of their authoritie But these are chiefly counted persecutours who either kindled the fire as NERO did or else by nâ—…we edicts and commandements set foorth in their names they added fâ—…well to the fire to the ende that the augmented flame of the fornace might strike the greater terrour into the heartes of Christians A short compend of the first ten great persecutions I haue collected out of sundrie authors whereinto necessitie driueth me to write of persecuting Emperours so far as appertaineth to the historie of the Church and no further and of persecuted Christians specially teachers against whome the rage of persecuting Tyrants was most baâ—…efully bent The names of the heretiques also behoued to be remembred the most malignant vleer that euer bred in the Church of Christ. These are the wandering stars of whome the Apostle Iude speaketh to whome is reserued the blacknesse of darkenesse for euer Epist. Iud. ver 13. I haue made litle mention of Councils except of that famous Councill holden at Ierusalem by the Apostles Acts 15. Prouinciall and nationall Councills during the space of the first three hâ—…ndreth yeeres were few in number by reason of the rage of persecuting Emperours and some of them that were gathered were obscure and the lâ—…sse regarded in respect of their contradiction one to another There was a Council gathered at Rome another in Caesarea Palestinae another in France the fourth in Pontus and one in Asia all these were gathered for one and the selfe same purpose to deliberate anent the keeping of Pasch day Euseb. lib. 5 cap. 23. In Rome VICTOR was in one opinion POLYCRATES in Asia held another opinion IRENAEVS in France was wiser then the rest and was more carefull to keepe vnitie in the Church of Christ then to dispute contentiously anent keeping of dayes The nationall Councill of Philadelphia in Arabia against ARTEMON and BERYLLVS wherein ORIGEN was present Euseb. hist. eccl lib 6. cap. 37. A Councill holden at Rome by CORNELIVS and another in some partes of Africke for the timous suppressing of the error of NOVATVS Cyprian epist. lib. 1. Epist 2. A notable Councill holden at Antiochia against PAVIVS SAMOSATENVS a pernicious heretique Euseb lib. 5. cap 29. All these were gathered for suppressing of heretiques Some Councils were gathered by CYPRIAN B of Carthage for rebaptising of those who were baptized by heretiques This weakenesse both in CYPRIAN and
the ministration of the holy communion is called the oblation of the altar the table whereupon the bread and wine were laide was called the altar the bread and the wine are called the offering or the sacrifice because part of it was distributed in the holy communion to keepe a memoriall of the Lordes death and the rest was giuen to the sustentation of the poore and in that respect also it was called a sacrifice as the scripture speaketh To do good to distribute forget not fo with such sacrifices God is pleasâ—…d Heb. 13. ver 16. The last part of the decreet is blasphemous and falsly attributed to FABIAN because the sinnes of men and women who beleeueâ—… and repent are forgiuen onely for the mâ—…rite of that bloodie sacrifice which the Lord Iesus offered vpon the crosse for our sinnes But our furnishing of elements to the communion and sustentation of the poore cannot merite forgiuenesse of sinnes The successour of FABIANVS was CORNELIVS the 20. Bishop of Rome He had a great strife against NOVATVS his complices He assembled a Councill at Rome of 60. Bishops besides Elders and Deacons by whome the heresie of NOVATVS was condemned and the Novatians were separated from the fellowship of the Church Euseb. lib. 6. cap. 43. CORNELIVS was banished from Rome by the Emperour DECIVS and sent to a towne in Hetruria called Centumcellae where he had great comfort by the mutuall letters that passed betweene him and CYPRIAN Bishop of Carthage When the Emperour gote knowledge of this he sent for CORNELIVS accused him as a man who not onely despised the worshipping of the gods was disobedient to the Emperours commandement but also that hee was a trafficker against the estate of the empire by receiuing sending letters beyond sea CORNELIVS answered that he wrote os matters pertaining to Christ the saluation of mens soules not of matters belonging to the estate of the empire Notwithstanding the Emperour DECIVS commanded that he shuld be scourged with plumbats this was a sort of grieuous whip and afterward that hee should be led to the temple of MARS with commandement to put him to death incase he refused to worship the image of MARS Thus was CORNELIVS beheaded for the name of Christ after hee had gouerned 2. yeeres 3. dayes Platin de vit Oras EVSEBIVS writeth 3. yeeres lib. 7. cap. 2. LVCIVS the 21. Bishop of Rome was successour to CORNELIVS and continued in the gouernement of the Church of Rome 3. yeeres 3 months 3. dayes Platin. Euseb. onely 8. months lib. 7. cap. 2. One decretall epistle is asligned vnto him written vnto the Bishoppes of Fâ—…ance and Spaine whereinto hee braggeth that the Bishops of Rome cannot erre in matters of faith Tom 1. Concil but the ineptitude of a barbarous Latine stile whereinto the Epistle is dited declareth it hath bene written by an vnlearned Asse and not by LVCIVS Bishop of Rome STEPHANVS 22. Bishop of Rome ruled that Church 2. yeres Euseb. eccl hist. lib. 7. cap. 5. Platin. 7. yeeres 5. months 2. dayes He was greatly commoued against CYPRIAN B. of Carthage because that by his opinion of rebaptizing those who were baptized by Heretiques the vnitie of the Church of Christ was perturbed and rent PLATINA writeth that CYPRIAN before his martyrdome forsooke his opinion of rebaptizing and was content by imposition of handes according to the custome of the Romaine Church to receiue such as had bene baptized by Heretiques Platin. in vit Lucii The constitution anent consecrated garments that men in spiritual offices should weare in the Church no else where lest they incurre the like punishment with BALTASAR who abused the holy vessels of the house of God Dan. 5. in my opinion is not judiciously attributed by PLATINA vnto this Bishop STEPHANVS because the ordinance smelleth rather of Iudaisme then of Christian religion and the reason subjoyned to the constitution is altogether impertinent It was sacriledge indeede and a proude contempt of God in the person of BALTASAR to drinke common wine with his harlots in the vessels of gold dedicated to the holy seruice of God but an holy preacher to walke in that same apparell in the streete whereinto hee preached and ministred the communion in the Church this is no sinne nor a thing forbidden by any Apostolicke precept But PLATINA is dreaming when hee ascribeth such friuolous constitutions to a Bishop preparing himselfe for death for PLATINA supponeth that hee was martyred in the dayes of GALLIENVS Let the reader marke vpon what sandie ground of fâ—…iuolous constitutions and falsly alledged Popish faith is grounded The decree of STEPHANVS anent mariage bearing that the Priestes Deacons and Subdeacons of the Orientall Church were coupled in matrimonie but in the Romaine Church no person in a spirituall office froÌ„ the Bishop to the Subdeacon had libertie to marrie Tom 1. Concil â—…x Gratiano if it were true as it is assuredly false the Oriental Church hath a great commendation because they would not be wiser then God and they would not lay the yocke of the ordinances of men vpon the consciences of their Church-men but prohibition of mariage which I haue prooued to be a doctrine of deuils cannot be referred to so ancient a beginning The Romaine church desirous to be masked with a shewe of antiquitie they haue attributed Canons to the Apostles which are not found in their writings Yet it is a shame to the forgers of these canons to be found the principall impugners and transgressers of them cap. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say A Bâ—…shop elder or Deacon who vnder pretence of religion repudiateth his owne wife if he cast her off let him be excommunicated and if hee perseuere in so doing let him be deposed How can this constitution of STEPHANVS agree with the Canons of the Apostles Heere I appeale the consciences of honest and vpright men if they finde not that the lie iâ—… not onely repugnant vnto the veritie but also vnto it selfe The supposititious Canons of the Apostles the supposititious constitutions of STEPHANVS cannot both consist I know what they answere viz. that the Canons of the Apostles speake of those Bishops Elders Deacons who had wiues when they were admitted to ecclesiastical offices these should not repudiat their wiues vnder pretence of religion but anent others who were vnmaried in the time of their admission the 25. Canon declareth otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to vnmaried men who are promoted to the clergie we command that if they please they shall marie but onely readers and singers to wit shall haue this priuiledge It is an vnsufferable thing to heare such leuitie and inconstancie imputed to the holy Apostles that they debarred no man from the office of a Bishop Elder or Deacon because he was a maried man O but if any man enter vnmaried to be a Bishop Elder or Deacon then he must not marie If mariage had bene
A SHORT COMPEND OF THE HISTORIE OF THE FIRST TEN PERSECVTIONS MOVED AGAINST CHRISTIANS DIVIDED INTO III. CENTVRIES WHEREVNTO ARE ADded in the end of euery Centurie treatises arising vpon occasion offered in the historie clearely declaring the noveltie of Popish Religion and that it neither flowed from the mouthes of Christs holy Apostles neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions IEREM 6. ver 16. Thus saith the Lord Stand in the wayes and behold and aske of the old way which is the good way and walke therein and ye shall find rest vnto your soules but they said we will not walke therein LVC. 10. ver 42. Marie hath chosen the good part which shall not be taken away from her EDINBVRGH Printed by Andro Hart and are to be solde at his shop on the North side of the high streete a litle beneath the Crosse ANNO DOM. 16. 13. TO THE MOST NOBLE VERtuous and elect Ladie MARIE Countesse of Mar wisheth Grace Mercie and eternall Felicitie IT hath pleased God most noble and elect Ladie to prolong my life these yeeres bypast vnder many infirmities of a dayly decaying tabernacle yet my good God hath not left me destitute of comfort to the end I might fulfil my course with joy One of my chiefe comforts vnder God was your La. reuerent hearing and faithfull practising of the worde of God I delited to see that thing begun in earth which shal be perfited in heauen The glorified Saintes in heauen they cast down their crownes at the feete of the Lambe who sits vpon the Throne When noble persons in earth humblie kisses the feete of the Son of God beares ' his light burden and submittes themselues vnto his easie yoke then some resemblance of the heauen is found in the earth The rarer this vertue is the more I reverenced it in your La person and the oftener I commended your noble houshold to God and to the worde of his grace which is able to build further and to giue you an inheritance among all them which are sanctified The Queene of Adiabene HELENE when she left her owne countrie and came to dwell at Ierusalem she filled the bellies of the poore with the cornes of Egypt and the fruits of Cyprus forit was a yeere of vniuersal famine and spared for no cost to doe good to the Saincts that were in Ierusalem therefore her name is vntill this day in reuerent remembrance And in our dayes honorable Ladies who refreshes the barren soules of ignorant people in this land with examples of humilitie modestie godlinesse and all other Christian vertues many generations after vs shall call them blessed The Lord in mercie augment the number of honorable persons who rejoyce to goe vnto the house of the Lord. These are the toppes of the mountaines which beeing once free and not couered with ouerflowing waters it is a comfortable presage that the great flood that drowned the world shall be abated These are the Minerals of gold and siluer which are not easily found out but after they are discouered they replenish the land with infinit treasures of riches The Prophet ZACHARIE when he saw in that celestiall vision IEHOSHVA his body honoured with change of apparell wished also the Diademe to be set vpon his heade but if he had seene the Diademe set vpon his head and the body lapped vp with ragges of vile apparel hee had wished the body also to be honoured with ornaments proportionallie agreeing to the heade It hath pleased the wisedome of our God in this part of the countrie whereinto I dwell first to decke with glorious ornaments the head the Lord in mercie cloth the body also with change of rayment to the end that Satan that vigilant enemie who delighteth in the filthie ragges of our beggerly apparel may be grieued for our change from worse to better I speake the truth in Christ I lie not my conscience bearing me witnesse that it is lawfull to me toreuerence the image of Christ where euer I see it clearely shining either in rich or in poore And so much the more because it was my lot to conferre with many persons of a contrarie religion whom I found to be like reprobat siluer fra whō the drosse could not be separated What is next If they will harden their heartes against the truth of God then let the dead burie their dead but let the noble house of Mar follow Christ. Receiue from my hands Madam this short cōpend of the ten first great persecutions with certaine treatises added to the compend of the historie and be not afraid to follow the religion and faith of the Apostles and Euangelists because their eares heard the words of the great shepheard of our soules their eyes saw God manifested in the flesh they were chosen to be faithful witnesses to the world of the doings sufferings and doctrine of Christ the holy Ghost was sent to teach them in all trueth Here we may rest vpon a sure foundation against the which the gates of hell cannot preuaile Next to the Apostles their true successours are to be had in reuerent regard who sealed vp that faith which they receiued from the Apostles with riuers of blood for the space of three hundreth yeeres To this antiquitie of Apostolicke doctrine let vs firmely adhere This is the clearest mirrour whereinto the precepts of wholesome doctrine are contained After the holy Apostles had finished their course the disciples of the Apostles were worthie men yet not like vnto the Apostles who had bene both called taught immediatly by Christ. If any doūg was in their sacrifices it was couered by the glory of their sufferings the fire wherwith they were burnt the water wherinto they were drouned the aire wherinto their bodies were hanged vp the mountaines wildernes through which they wandered the darke prisons whereinto they were enclosed as people vnworthie of libertie whom notwithstanding the Son of God had made sree and they were free indeede Yea all the verie elements the light of Heauen wherefra by most vnrighteous violence the righteous heires of heauen were excluded all these I say were witnesses of their glorious sufferings Vnder pretence of climming to this antiquitie the Papists would cloacke the turpitude of their new found doctrine So did the Hagarenes boldly vsurpe the name of Saracenes yet they were but the brood that spran◅s out of the bellie of HAGAR the handmaid of SARAH And the Priests boy in the daies of ELI came vnto the Caldron while the flesh of the peace offering was seithing and thrust in his flesh-hooke all that the flesh-hooke brought vp the Priest tooke for himselfe This thing was done by violence but the Priest had not just right to euerie piece of the sacrifice that the flesh-hooke brought vp The Romaine Church in our dayes hath borrowed the flesh-hooke of the Priestes boy and violently arrogates vnto themselues the faithfull keeping
in other B shops of Africke was after corrected by the Church In the treatises that I haue subjoyned after euery Centurie I had regard to discouer the fountaines of errours that began to spring vp in the first three hundreth yeeres after our Lordes ascension to heauen Howe ancient so cuer the small beginnings of errours doe seeme yet are they posterior vnto that wholesome summe of true doctrine deliuered to the worlde by Christe and his Apostles Who so listeth to vse the like order in all the rest of the Centuries vntill our owne dayes no necessitie shall driue him to vse HERODOTES modest excuse in the description of the riuers of Nilus and Boristhenes whose fountaines in his dayes were vnknown and therefore his preterition of a thing vnknown was to be fauourably comported with by the reader but the welspring of all the rest of popish errors according to the order of time wherein they began to set foorth their head may bee as easily pointed out by the finger as these whereof I make mention in the first three hundreth-yeeeres The Râ—…etoricall ornaments of NAZIANZENVS speaking to the deade and bringing in a virgin crauing helpe at the blessed virgin the mother of our Lord inâ—…ourageth LINDANVS to count invocation of Saintes to be an ancient Apostolicke tradition Nazianzenus in laudem Cypr. yeâ—… could be not be ignorant that invocation of Saintes began not to take roote before the foure hundreth yeere of our Lord and that in great weakenesse of doubtsome speaches O anima Constantini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is O soule of CONSTANTINVS if thou hast any sense or feeling to wit of things done amongst vs Nazian oratione 〈◊〉 contraJulianum Therefore the treatise of invocation of Saintes may more conveniently he subjoyned to the fourth Centurie The other cause wherefore I haue compiled these treatises is to declare how circumspectly we should beware of the small beginnings of defection from ancient veritie because the beginning of errour is like vnto a soft vapour rising out of the sea thickning in the aire conuerting into a cloud and in end sending downe mightie stormes and tempests vpon the earth Who could haue once imagined that Natalitia Martyrum a thing in iâ—… selfe not vnlawfull could haue turned to that horrible abuse that now is in Poperie that all these holy Martyrs are made mediators of our intercession Or who could haue imagined that the reuerent keeping of the reliques of Saints could haue turned in end vnto adoration and knceling before them with confidence to be the better heard of God The Lord grant we may beware in time of the beginnings of defections both in doctrine and in maners that haue crâ—…pt in of late dayes into this lande Amen To the Reader IT was admired of old that APHRAATES who liued in the cottages of the wildernesse al his time yet once he was found in the streetes of Antiochia in the dayes of the Emperour VALENS Theodor. hist. eccl lib. 4. cap. 26. hee excufed the change of his former behauiour by the similitude of a modest virgin lurking quietly in secret corners of her fathers house so long as it is in safetie but if it bee set on fire it is skaithfull modestie to lurke any longer necessitie compelleth her to runne out to the streetes to crie and giue warning of the peâ—…ill ofher fathers house This example of APHRAATES might sufficiently excuse mine vnaccustomed boldnesse to set foorth my head that hath bene lapped vp so long in hurtfull silence But now the power of darknesse in creaseth and as the Prophet saith Woevnto vs for the day declineth and the shadowes of the euening are stretched out Ierem. 6. 4. Yea the shadow of mount Athos reacheth to the Isle Lemnos a sure fore-running token of the going downe of the Sunne Now it is time to creepe out of our subterraneall caues and to giue warning to sloken the fire in time before it spread further and bring greater desolation to the House of our GOD. Papists are waxed insolent of late dayes like vnto Serpentes in Summer weather taking courage and biting the heeles of horses that the riders may fall not sparing both in worde and write to reproach our religion as a thing not countenanced with antiquitie and our Ministrie as altogether naked and voyde of the knowledge of ancient learning Shall wee nowe stand as idle men doe in market places one looking vpon another Rather then wee should sustaine such apparent dammage and skaith through vntimous silence I had rather step foorth with the Lacedemonian souldier impotent of his legges and neither meete to fight nor able to flie yet had he this comfort that possible he might blunt the edge of his enemies sworde and make others ashamed who were meeter for fighting then he was Take in good season my weake trauelles Christian Reader I haue many honest witnesses who knowe that I was neuer purposed to send foorth vnto the open view of the world any thing that came from me Howe this compend came into the Printers hande I remit vnto his faithful testimonie It was my purpose in write to haue giuen warning vnto noble houses who had bene my ordinarie auditors to beware of the contagion of lying doctrine that is nowesecretly spreading in our land this being done the ordinarie exercises of my calling would haue beene my chiefe imployment if the Lord pleased Therefore gentle Reader take in the better parte the Goates haire Rammes skinnes that I present to couer the Tabernacle of my God I referre the ornaments of gold siluer and precious stones for beautifying the inner parts of the Tabernacle to others vpon whome God hath vouchsafed greater gifts Exod. 25. Farewell CENTVRIE I. Chap. 1. Augustus Caesar. OVR Lord Iesus the true Prince of peace was borne in BethleheÌ„ Iuda of a maid in a very peaceable time in the 42. yeere of the reigne of AVGVSTVS CAESAR Euseb. eccl hist. lib. 1. cap. 5 at what time the temple of IANVS was cloied locked vp Functii Chron. which in time of warres was continually patent and open At the time of this blessed Nativitie the Angels of God rejoyced Luc. 1. the deuils trembled Some affirme that all the Oracles of IVPITER APOLLO and HECATE were silent and gaue no responses alwayes it is certaine that many yeeres before the Lordes blessed Nativitie the Lord permitted the world to be wonderfully blinded with the delusions of the deuill The top of IVPITERS oake in Dodona was shaken the caldron was smitten with the rodde that was in the hand of IVPITERS image The Prophetesses forewarned by these fore-running tokens of inspiration were readie to vtter IVPITERS oracles and the deceiued people were humblie kneiling and attending vpon the response that should be giuen Nazianz in Iulianum Annot. Nonni the tripode in Delphis the laurell and fountaine in Daphne APOLLO his deceitfull ensignes the ram-faced image of IVPITER AMMONIVS in Cyrenia with many moe places whereinto the sound of the deuils
owne infirmitie but onely for our sake who are sheepe of the sheepfold of Christe to guide vs by it to correct our wandering wayes and to holde vs in decent order Therefore of all things in the worlde let vs count Scripture a thing most pertinent to vs according to the saying of MOSES the secret thinges belong vnto the Lorde our God but the things reueiled belong to vs and our children for euer that wee may doe all the wordes of this Lawe Deut. 29. ver 29. to wit the Lawe written as is clearely declared Deut. 27. ver 2 and 3. When thou shalt passe ouer Iorden into the lande which the Lord thy God giueth thee thou shtli set up great stones and plaster them with plaster and Shelt witte upon them all the wordes of this Lawe c. Now if the writteÌ„ word be that very portion that belonged properly to our fathers to vs to our children we should sticke as fast to it as euer NABOTH did to his vineyarde remeÌ„bring euer these words of MOSES Things that are reuei led to wit in writ pertaine to vs to our children for euer According to the patterne of this written word were al reformations of religion made not according to the vncertaine report of traditions IOSIAS made reformation according to the booke of the couenant that was founde in the house of the Lord 2. Reg. cap. 23. ver 2. And therefore this worde of God ought diligently to be kept as the very patterne of all true reformation in religion if any abuse fall out at any time In our natiue countrie men are not so careful by diligent custodie to keep other measures as the measure whereby all other measures in the lande are measured one towne hath the weightes another hath the jug the third hath the furlot another hath the el-wand these are diligently kept because that bythem all faulty measures are corrected and reformed so aboue all things in this worlde the holy Scriptures should be most diligently kept Now before I speake of humane traditions the very end wherefore the Apostles committed to write the summe of their wholesome doctrine is a sore prejudice to tradition For some persons who hearde the Apostles preach went from Ierusalem to Antiochia and troubled the hearts of the Gentiles saying that they behooued to be circumcised and keepe the Law of MOSES to whome the Apostles gaue no such commandement Actes 15. Therefore the Apostles tooke occasion to put in write the summe of their doctrine Nowe if tradition was not a faithfull keeper of the Apostolicke doctrine in the very dayes of the Apostles and in the mouthes of them who heard the Apostles preach with their owne eares howe shall wee leane vnto the vncertaintie of traditions after the issue of sixteene hundreth yeeres The generalitie of the worde tradition is an occasion of errour to many for so soone as this word soundeth in their eares incontinent they thinke that all things necessarie vnto eternall life is not contained in Scripture but the want of Scripture must be supplied by traditions yet the Apostle calleth the very articles of our faith traditions namely that Christ died for our sinnes that he was buried and that he rose the third day againe 1. Cor. 15 ver 3. The Papistes take good heede to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say here mention is made of tradition but they obserue not so diligently the subsequent wordes albeit they be twise repeated by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to Scriptures If they will needs obtrude vnto vs traditions at the least let them be agreable vnto Scriptures and then the controuersie will cease For I may boldly speake of Popish traditions that which CLEMENS speaketh of the Philosophie of the Grecians comparing it vnto a nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all the nut is not meet to be caten the kirnell is for eating but the hard shels whereinto the kirnell is enclosed are not nourishing food euen so saith CLEMENS not all the Grecian Philosophie is to bee embraced and credited The like I say of Romaine traditions that we must not glut ouer their traditions shels and kirnell altogether but those that are agreable to Scriptures we receiue but traditions repugnant to Scripture such as worshipping of images which DAMASCENE granteth to be an vnwritten tradition we vtterly detest and abhorre The place of PAVLS Epistles that seemeth to fauour vnwritten tradition is this Therefore brethren stand sast keep the instruction which yee haue beene taught either by worde or by our epistle 2. Thess 2 ver 15. Heere I affirme that like as they who rehearsed Christs wordes and wrested the true sense and meaning of them they are called false witnesses against Christ Math. 26. ver 61. Christ spake these words indeede Destroy this Temple and within three dayes I wâ—…ll build it vp againe but not in that sense that the false witnesses reported Euen so they who cite a testimonie out of the Epistles of PAVL in another sense then PAVL writeth it they are false witnesses against PAVL for PAVLS tongue in preaching was guided by the holy Ghost and PAVLS hand and pen in writting was guided by the holyGhost that same selfe trueth he preached that same selfe trueth he committed to write to the ende that the faith of the Thessalonians might be the better confirmed and strengthened If they will obstinatly contend that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disjunctiue I will constantly affirme with the most learned ANTONIVS SADEEL that in this place it is copulatiue in this sense Keepe that instruction which yee haue receiued both by word and epistle And in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. Cor. 13. ver 8. Whether prophecying shall be abolished or tongues shall cease that is both prophecying shall be abolished and tongues shall cease Stand fast and keepe the instruction 2. Thess. 2. ver 15 It is not the purpose of the Apostle in these wordes to exhort any man to wilfulnes and obstinacie but vnto constant adherence vnto the veritie of God For the Apostle PETER describing the qualities of false teachers calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men presumptuous standingon their own conceits 2. Pet. 2. ver 10. Wherfore a difference is to be noted betwene obstinat men constaÌ„t men It is obstinacie when a man walketh in his own wayes will not be corrected by the wisdome of God but it is constancie when a man walketh in the wayes of God and will not depart out of them for the fauour or feare of men CAIN was obstinat Gen 4. PETER and IOHN were constant Also to keepe fast the doctrine whereby they were taught both by word and Epistle is not onely to keepe it in memorie and to keepe the volume wherein scriptures are written but to keepe it indeede by the obedience of faith For men are thrise
miserable to keepe in their bosomes the testimonies of their owne condemnation as the Jewes did who kept the bookes of MOSES and of the Prophets which beare testimonie of Christ Ioh. 5. yet they beleeued not in Christ they kept them indeede to our great profite but to their own just condemnation because they neither beleeued the promises of the worde neither were terrified with the threatnings of that same booke which they kept I pray God we may be better keepers of holy writings then the reprobate Jewes were In this controuersie to defend vnwritten traditions the bookes of ancient fathers are sifted and raked and infinite paines are taken to holde vp this maine and yet dayly decaying pillar of their kingdome It is not my purpose neither to defend nor to excuse euery thing that fathers haue written Onely I say in good conscience that great injurie is done to some of them by the Papistes namely to the most ancient father IRENEVS B. of Lions Hee striueth against VALENTINVS an Heretique and conuicteth him by tradition of the Churches which were thought in his time to be Apostolicke but the heades that he proueth by tradition are the principall articles of our faith That there is one God maker of heauen and earth and that Christ was borne of a virgin and suffered under Pontius Pslate and rose againe and was receiued into the brightnesse of glory and that hee shall come againe to saue such as are to be saued and to judge such as are to be judged c And such sort of traditions as are altogether agreable to holy Scriptures we contrauert not vpon Secondly IRENEVS had a conflict with Heretiques who regarded not scripture but saide they were ambiguous and doubtsome had no authority that tradition was more ancient then scripture and therefore necessitie compelled IRENEVS to fight against him with his owne weapons as PAVL did against the Athenians with testimonies of Poets Acts 17. Iren. lib. 3. cap. 2. cap. 3. Yet was it not IRENEVS purpose to prooue any thing repugnant to scripture The traditions which they reade of in other fathers if any be bound to keepe them it is they themselues who leane vnto them as a necessarie supplement of the want that is in scripture but they themselues will not be bound to the obseruation of them all but haue let many of them goe out of vse such as praying betweene Easter and Whitsonday not vpon their knees but standing on their feete to put them in remembrance of Christes resurrection such like three dippings in water whereof wee spake in the heade of antiquitie And after Baptisme the taste of a temper of milke and honie to signifie their spirituall infancie and many other traditions they haue suffcred to euanish and go out of vse so that we are the lesse bound to them To drawe vnto an ende of this treatise It may be demanded Was not tradition at some time in honourable regard in the house of God and how it commeth to passe that now in the last age of the world we wil bring al traditions vnto the balance of the written word counting light all these traditions that are not agreable to the Scriptures For answere vnto this question we shall distinguish the worlde into three ages and speake of the force of tradition in euery age Godwilling In the first age of the world from ADAM to the flood of NOE tradition had the greater place because the Worde ' of God was not as yet written but God spake by Oracles to ADAM and that which the Lorde spake to him hee deliuered it by faithfull tradition to his postēritie Nowe in this first age it cannot be denied but tradition had great place and to the ende the faith of the posteritie should not leane vpon the naked report of their fathers as vpon an vncertaine ground it pleasedGod to bestow vpō these fathers of the first age two great priuiledges First they were indued with the spirite of prophecie for ADAM prophecied of secret things that were done when hee was sleeping Gen. 2 ver 23 And HENOCH the seuinth from ADAM prophecied in the first age of the world of things that are to be done in the last age of the world Epist. Iud ver 14. 15. And LAMECH prophecied of his sonne NOAH Gen. 5. Beside this God bestowed vpon these fathers long life so that ADAM liued vntill he deliuered the Oracle of God spoken vnto him to HENOCH and HENOCH liued till he deliuered the same to LAMECH and LAMECH to NOE so that NOE needed not to bee in doubte whether the reporte of his fathers concerning the Oracle spoken to ADAM was true or not because it was conueied to him by the handes of faithfull witnesses of vnsuspect credite yea holie Prophets deliuered the holie Oracle of GOD to NOE and holie Prophct of GOD also as they were In the second age of the world it pleased God to register his blessed will in write in the dayes of MOSES and then tradition was nothing else but a page and handmaide to the written worde of God For true it is that God commanded fathers to tell their posteritie the wonderful works of God in slaying the first borne of Egypt and sparing the first borne of the I ewes Exod. 13. ver 8. yet this tradition of fathers to their children was agreable to the word of God written by MOSES in so far that the posteritie beleeued not the writings of MOSES because they were agreable to the report of their fathers but rather the reporte of their fathers because it was agreable to the worde of God written by MOSES and so tradition in this age was a page and handmaide to the written worde of God neither doe wee reade after the worde was written that God commanded fathers to tell anything to their children that was not expresly contained in the written word of God In the last age of the world we should be more attentiuely addicted to the written worde and lesse to tradition in regard the Apostles were moued to put the summe of their most wholesome doctrine in write because their doctrine was not rightly reported euen by those who heard the Apostles teach as said is And if the writing of the summe of their wholesome doctrine was a remedie deuised by the Apostles themselues against false traditions wrong reports of Apostolicke doctrine what injurie doe we to the Romaine Church when we examine al their traditions by the rule of the writtē word that which is not agreable to the written word wee reject it as a doctrine neither catholicke nor Apostolicke because that it is found light when it is weighed in the just balance of the written word of God Now consider howe damnable an inclination is in this our corrupt nature When God reueiled his blessed will by tradition men were not attentiue to it but preferred their lust vnto the will of God reueiled by tradition for the sonnes of
to be counted of according to the greatnes of the promises annexed to the succession as namely the succession of DAVID of whom God said His seede also will I make to endure for euer his throne as the dayes of heauen Psal. 89. 29 againe ver 35. 36. I haue sworne once by my holynesse that I will not faile Dauid saying his seede shal endure for euer and his throne shall be as the Sunne before me Here are ample promises to DAVID his succession confirmed by the Lordes oath by the Sun Moone as faithfull witnesses in heauen And that which was more then all the rest this succession of DAVID was a line leading to the great King Christ Iesus who should sit in the throne of his father DAVID of his kingdome there should be none end Luc. 1. for all these causes the succession of DAVID was greatly regarded Yet it is to be marked that all the promises othes testimonies honors did not carie with them a necessity that euery successour of DAVID should be in faith and religion like vnto DAVID but rather God foreseeing the contrarie faith If his ch◅ldren forsake my Law and walke not in my Judgements if they breake my statutes and keepe not my ordinances then w◅ll I visit their transgression with the rod and their iniquitte with strokes ibid ver 30. 31. 32. I suppone that no succession euer had more glorious and ample promises then the succession of DAVID yet these promises inferred no necessitie that euery king sitting on the throne of DAVID should bee heire also of the religion and faith of DAVID as well as of his kingdome And therfore to inferre vpon this ground that ample promises are made to the Apostles their successours that euery one who succeedeth to the Apostolick chaire shall keepe the true faith of the Apostles it is but a foolish and impertinent conclusion If any man shall replie that this was a succession of ciuill gouernours but the question now contrauerted is anent succession of Bishops and men in a spirituall calling True it is that DAVIDS successors succeeded to a ciuill gouernment yet seeing this succession was ratified by the oath of God and led also to Christ who is soueraine Lorde both of soule and body whatsoeuer priuiledge of standing in a good estate can be alledged in any succession the patterne of it is to be found in the succession of DAVID But this priuiledge that the successors of DAVID cannot erre in the true faith is not found no not in the great succession of DAVID Now to come to ecclesiasticall succession The priesthood of AARON was institute by God Numb 17. ver 5. It was confirmed by the miracle of the budding rodde ibid. ver 23. The vsarpers of AARONS office without a calling were also miraculously destroyed by fire that came downe from heauen Numb 16. Others were debarred from it euen in the dayes of NEHEMIAH Nehem. 7. ver 64. This succession of AARON was personall the son succeeding to the father in the Priesthood except some mutilation of a member or impotencie did hinder or any such like cause After AARON ELEAZAR and his son PHINEAS ABISHVA PHINEAS son and BVKKI HVZZI ZERACHIA MERAIOTH AMARIA ACHITVB ZADOK AHIMAAZ 1. Chron. 6. ver 50. 51. 52. 53. Many others after them were Priests of the stock of AARON yet did not all keepe fast the faith and religion of AARON yea some Priestes of AARONS stocke were notable Idolaters men-pleasers such as VRIAH in the dayes of AHAZ king of Juda who set vp an altar at the kings commandement according to the similitude of the altar of Damascus and offered sacrifices thereon 2. Reg. 16. Anent the succession of the Prophets euen when one good man succeeded to another good man the historie of scripture clearely declareth that men pointed out by God himselfe successours to an office yet by this are they not made succ◅ssours to their giftes for ELIZEVS was pointed out by God as successor to ELIAS in his prophetical office 1. Reg. 19. ver 16. yet by this was he not successor to his gifts as ELIZEVS petition of a double measure of the spirit of ELIAS clearely declareth 2. Reg. 2 ver 9 If the gift did necessarly accompany the succession what needed ELIZEVS to be carefull of the gift seeing he was sure of the succession The holy Apostles of Christ haue had a successiō shal haue vnto the end of the world to whō belōgeth the promise of Christ Behold I am with you vnto the end of the world Mat. 28. 20 But who are to be called true successors of the Apostles we haue declared already in the 1. Centurie taking our groūd out of scripture Act. 20 29. And out of Nazian in laudem Athanasii that darknes succeeding to light is not counted the true successor of lignt for the dissimilitude that is betweene darknes light But heere the question ariseth whether or not al Churches keeping the holy Apostolicke doctrine are bound to shew in write their succession from the Apostles◅ as the Priestes of the stocke of AARON after the captiuitie produced in write their lineal descent from AARON Nehem. 7. To this Tertul answereth lib. de pres◅ript adversus baret that Churches truely keeping the Apostolicke doctrine albeit they could not shew in write their succession from the Apostles yet are they to be counted Apostolicke Churches propter consang uinitatem doctrinae that is for their consanguinitie of doctrine But to come neerer and to examine whether the Romaine church hath kept Apostolicke doctrine in their succession without all spot of heresie as they affirme or not And first the chaire of Rome was not free of the heresie of EVTYCHES as clearly appeareth by the sixt generall Councill which was the third of those Councils which were gathered at Constantinople in the 12. yeere of the empire of CONSTANTINVS POGONATVS Ann. 681. Buco◅ In this Councill MACARIVS Patriarch of Antiochia and STEPHANVS his disciple stood vp pertinaciously defended the error of EVTYCHES were excommunicate by the Councill yet they had defended their opinion by the Synodicke letter of HONORIVS sometime B. of Rome written to SERGIVS B. of Constantinople Wherein it was clearely knowne that HONORIVS was infected with the errour of EVTYCHES for the which cause HONORIVS B. of Rome after his death in the sixt generall Councill was also excommunicat as an Heretique Tom Concil hist. Magdeb. This is not vnknown to some writers who notwithstanding defend this opinion that the Bishop of Rome cannot erre in maters of ◅aith ONVPHRIVS saith that the Acts of the sixt generall Councill containing a condemnatory sentence against HONORIVS Bishop of Rome were corrupted by the Grecians and that the Canons of this Councill as they are set foorth are supposititious and false Forsooth ONVPHRIVS is a worthy aduocate to pleade such a bad and reprobat cause The faith of the Romanists leaning vpon two
maine and principall grounds vpon the authoritie of the Bishop of Rome and vpon the authoritie of generall Councils ONVPHRIVS to vphold the one vndoeth the other and to cleare HONORIVS of all suspition of heresie he bringeth the generall Councill vnder a suspition of falsification Then let ONVPHRIVS either produce the true and vncorrupt acts of the sixt generall Councill which he will neuer be able to doe or else for all his fectlesse apologie HONORIVS name is spotted with the blame of heresie And of late dayes the Romaine chaire hath not onely renued but also doubled the heresie of the Collyridians damned in the dayes of EPIPHANIVS For the Collyridians gaue onely some piece of diuine honour to the blessed virgin the mother of our Lorde but the Romaine Bishops in suffering by their toleration conniuence or rather allowance the Psalter of our Lady as they call it to be printed diuulgat and vsed by Christian people wherein all the honour due to Christ not excepting the sitting at the right hand of the Father Psal. 110. is all attributed vnto the virgine MARIE In so doing I say they haue not onely renued but also doubled the heresie of the Collyridians In the Councill of Basil gathered Ann. 1431. EVGENIVS 4 then B. of Rome was deposed by the general Councill of Basil as a notable schismaticke and perturber of the peace of Christes Church Yet his name is in the roll of the succession of Romaine Bishops and all these who haue sitten in the chaire of Rome since the dayes of EVGENIVS 4. are successors to a perjured schismaticke justly deposed by the generall Councill of Basil with consent of the Emperour SIGISMVND Now let Romanists advise whether they will blame the generall Councill or the Bishop of Rome EVGENIVS 4. If they blame the general Councill then the generall Councill may erre euen in great fundamentall points of their owne faith for it leaneth vpon the authoritie of the B. of Rome Councils And if they wil blame EVGENIVS 4. as a schismaticke worthy of deposition then is their succession whereof they glorie so much vtterly cut off since the dayes of EVGENIVS the fourth As touching idolatrie I dare boldly set the Romaine chaire in higher degree then the idolarrous Jewes of old of whom IEREMIE speaketh that according to the number of their cities was the number of their gods Ier. 2. ver 28 Nowe there are not so many cities in Juda as there are Angels Apostles martyres and Saints in heauen to whom the Romaine chaire giueth the glory of Christ maketh them mediators of intercestion Therefore it is an impudent presumption to brag of Apostolicke succession when as by heresie schisme and idolatrie they haue so oft fallen and yet continue in falling away from the footsteps of the Apostles Now because commonly like errours haue like grounds let vs consider what was the ground of the error of the succession of AARON and thereby may easily be discerned the ground of the error of the alledged Apostolicke succession The posteritie of AARON beeing reprooued by IEREMIE the Prophet tooke the reproofe in a very euill part supponing that they were exeemed from errour in maters of religion because of the promises of God made to the tribe of LEVI therfore they say Come and let vs imagine some deuise against Jeremiah for the Lâ—…w shâ—…ll not perish from the Priest nor counsell from the wise nor the word from the Prophet Cone and let vâ—… smite him for his tongue and let vs not takâ—… heede to his words Ier. 18. ver 18. The promises made to the tribe of LEVI are contained Deut. 33 ver 8. 9 10. 11. And after the captiuitie of Babylon MALACHI making an ample declaration of the promises made to LEVI saith My couenant was with him of life peace Igaue him feare he feared me was afraid before my name The Lawe of trueth waâ—… in his mouth and there was none iniquitie found in his l ps he walked with me in peace and equitie did turne many away from iniquitie For the Priests lips should preserue knowledge and they should secke the Law at his mouth for he is the messenger of the Lord of hosts Mal. 2. ver 5. 6. 7. Of this promise of God spoken by MOSES and long after amplified by the Prophet MALACHI many did collect that the successors of AARON LEVI could not erre in religion but how erroneous false this conclusion was the wordes of the Prophet MALACHI immediatly after following do declare But ye are gone out of the way ye haue caused many to fall by the Lawe ye haue broken the couenant of Leui saith the Lord of Hostes Mal. 2. ver 8. If we had no further to alledge but these two testimonies that IEREMIE MALACHI did reprooue the successors of LEVI AARON of great errours defection notwithstanding of the promises made to them their posteritie yet these two witnesses being Prophets of God doe aboundantly prooue that promises made to LEVI and AARON do not exeeme their succession from error in religion But marke another circumstance in the ground of this errour of AARONS succession which was this God made a promise conditionall which they supposing to be absolute tooke libertie to doe what they lifted The conditions are clearely set downe by the Prophet MALACHI cap. 2. If they feared God conuerted others from their wicked waies kept the key of knowledge then they should be counted the Ambassadours of the Lord of hostes but these conditions being broken they hauing gone out of the way hauing caused many to fall by the law hauing broken the couenant of LEVI they were so far from being counted the Ambassadours of God that God made them vile before al the people ver 9 Yea the Lord cursed them cast doung vpon their faces euen the doung of their solemne feastes made them like vnto it ibid. ver 3. This was the tragicall euent of AARONS successours who opened one of their eares to heare the promise of God but closed the other eare from hearing and marking the conditions that were required of them to whom the promise was made The Romaine Church not vnlike to the successors of AARON haue their eare opened to heare the promise of God made to the Apostles their successors in these words Behold I am with you vnto the end of the world Mat 28 ver 20. but they close their eares from hearing the condition required of the Apostles their successours contained in the same verse in these words teaching them to obserue all things whatsoeuer I command you Although they teach a doctrine repugnant to Christs commandement yea and a doctrine of deuils as PAVL speaketh 1. Tim. 4. yet must they be counted the Apostles successors and that Christ is with them that they do not erre But God wil cast their doung in their faces and make them like to
conueene for exercise of diuine seruice this fauour I say seemeth to haue proceeded from the coun sell of MAMMEA his Christian mother rather then from the counseli of VLPIANVS that renowmed lawyer an hatefull aduersarie to Christians But MAMMEA his mother hearing the report of the learning of ORIGEN sent for him and by him was instructed in the groundes of Christian faith The learned doctour who wrote the booke of the martyrs very judiciously obserueth the iniquitie of this time whereinto no Christian Churches were erected when as yet notwithstanding of the fauour of the Emperour at some times no publicke house could quietly be obtained for the Christians so that by reason hereof may appeare the decretall epistle of Pope HYGINVS concerning the dedication of Churches is forged fained because the reigne of ALEXANDER is a long time posterior to the dayes of HYGINVS who liued vnder the reigne of ANTONINVS PIVS and in the reigne of ALEXANDER as yet there was great difficultie to obteine a place whereinto Christians might assemble together The just deserued punishment of TVRINVS whome the Emperour caused to bee fastened to a stake in the open market place and there to be killed with smoke the Herald standing by and crying to the people Smoke he sold and with smoke he is punished This punishment I say declareth that this Emperour counted flatterers worthy of great punishment ALEXANDER and his mother MAMMEA were both slaine by his owne souldiers Bucolc Index Chron. Maximinus AFter ALEXANDER SEVERVS MAXIMINVS was Emperour and reigned 3. yeeres Euseb lib 6 cap. 28. A man of base parentage of an huge stature promoted to honours by ALEXANDER who nounished a serpent in his owne bosome as the prouerbe speaketh when he aduanced MAXIMINVS an ingrate foster to great dignities and honours For by his meanes the armie killed ALEXANDER and his mother MAMMEA and saluted him and his sonne Emperours without aduise of the Romaine Senat a man hated of all good men beloued of euill men more grieuous to the citizens of Rome then to their enemies Bucolc Index Chron. who for hatred of the house of ALEXANDER as EVSEBIVS recordeth raised vp the sixt persecution against Christians specially against the teachers and leaders of the Church thinking the sooner to vanquish the rest if the Captaines and guiders of them were made out of the way Euseb. eccl hist. lib 6. cap. 28. ORIGEN at this time wrote a booke de martyrio and dedicated it to AMBROSIVS PROTECTETVS a preaching elder of the Church of Casarea because these two vnder this persecution had susteined great afflictions and constantly perseuered in the true faith Eusebilib 6. cap. 28. No persecution was more violent no persecution endured shorter time In no persecution are the names of suffering martyrs so obscured and couered with silence possibly because the booke of Origen de martyrio through injurie of time is not to be found therefore some learned men do referre the martyrdome of such as wee haue spoken of in the dayes of ALEXANDER to this time or to the persecution of DECIVS I will not dispute of such doubtsome things Three other things that are more necessarie to the edification of the Church I will touch First the malice of the deuill who hateth the welfare of the sheepfolde of Christ and laboureth either to spoyle it of true Pastours or to send in among the poore sheepe hyrelings and men not regarding the well of the flocke but their owne gaine or clse if they haue true pastours to mooue the flocke to be disobedient to faithfull and vigilant Pastors The flocke that can eschew all these three snares of the deuill and all these three wofull calamities so oft seasing vpon the poore sheepesolde they are in good estate Reade CHRYSOSTOME writing vpon the 13. chap Heb. ver 17. Another thing is worthie to be marked that in three great persecutions in the fift sixt and seuenth ORIGEN a man more renowmed in his lifetime then after his death God vouchsafed vpon him two great honours but not the third whereof he was most of all desirous He encouraged his father LEONIDES and his disciples PLVTARCHVS two SERENI HERON HERACLIDES patiently to fuffer martyrdome in the dayes of SEVERVS Next he wrote a booke de martyrio in the daies of MAXIMINVS the sixt persecuter whereby doubtlesse many were incouraged patienly to suffer euill for Christs sake What remaineth now but the third principal honour of martyrdom it selfe whereunto he had a bent desire in the daies of DECIVS the 7 perseter but then he fainted as shall be declared hereafter God-willing When we call to minde this weaknes of ORIGEN let all the cogitations of our heartes stoupe and thinke that wee are not meete for great things but if the Lorde call vs to suffer great things for his Names sake the Lorde perfite his strength in our infirmitie and weakenesse Thirdly let vs marke the great difference that is betweene the volume of the booke of holy canonicke sacred Scripture all other bookes whatsoeuer In Scripture the ouerpassing of maters of great importance and moment is not for ignorance misknowledge or doubting of those things that are ouerslidden but for mysterie and representation of things more necessarie to be knowne as namely when MOSES a most accurat writer of the life death genealogies of holy Patriarches yet hee ouerpasseth the description of the genealogie death beginning of the life MELCHISEDECK this was done of purpose to bring in MELCHISEDECK as a type and figure of the true king of peace Christ Icsus as the Apostle declareth Heb. 7. but among ecclesiasticall writers I finde a preterition of the names of these worthy Pastours who were martyred for the cause of Christ in the sixt persecution and this ouerpassing with silence so weightie a matter is a secret confession of ignorance in this part of the historie together with a doubting whether VRBANVS the first VALERIANVS TIBVRTIVS CECILIA and MARTINA suffered vnder ALEXANDER or vnder MAXIMINVS or vnder DECIVS Yea PLATINA writeth it was the opinion of some men that VRBANVS 1. was martyred in the persecution of DIOCLETIAN I haue insisted at greater length in this purpose to the end that euery man may giue vnto sacred scripture that reuerence that is due vnto it but other writings let vs reade them with judgement for assuredly there is palpable weakenes into them In ende this wicked persecuter MAXIMINVS and his sonne were slaine by his owne souldiers at the siege of Aquileia Func Chron. Gordianus THe tyrannie of MAXIMINVS enforced both the senate of Rome and likewife their oppressed confederates in Afâ—…icke to aduise by what meanes the distressed estate of the Commonwell might be supported And first GORDIANVS a man of noble birth in Rome and at that time PROCONSVL in Africke with his sonne bearing the name of GORDIANVS with his father these two were declared to bee Emperours to resist the tyrannie of
MAXIMINVS but they were both cut off by CAPELLIANVS Captaine of the Mauritanians Within a short time the senate of Rome chused MAXIMVS PVPIENVS and BALBINVS to be Emperours and to resist the tyrannie of MAXIMINVS But this election displeased the people of Rome therefore they were compelled to associat GORDIANVS a young man of 13. yeeres olde in conjunct authoritie with them This GORDIANVS was the nephew of him who was Procâ—…nfull in Africke and the souldiers made out of the way MAX. PVPIENVS and BALBINVS So GORDIANVS reigned himselfe alone without associats sixe yeeres Chron Func Philippus PHILIPPVS a man borne in Arabia and his son reigned fiue yeeres Chron Func Bucolc EVSEBIVS saith 7. yeeres He was the first Emperour who became a Christian and was baptized by FABIANVS B. of Rome Hee was content to stand among the number of the penitents who made confession of their sinnes for his life was reproouable in some things before his conuersion Euseb. lib. 6. cap. 34. especially in slaying of GORDIANVS an Emperour inclined to peace DECIVS one of the Captaines of his armie conspired against him and slewe him and his sonne and reigned in his stead Decius DECIVS and his sonne obteiued the empire 2. yeeres Chron. Func Whether for hatred of PHILIP his master whome hee had slaine or for detestation of Christians or for couetous desire of the treasures of PHILIP left in the custodie of FABIAN B. of Rome or for some other cause it is not certaine Alwayes he mooued a terrible persecution against the Christians The martyrs who suffered death in the time of this persecution were innumerable Some few of the principall martyres I shall rehearse ALEXANDER Bishop ' of Jerusalem died in prison at Casarea BABYLAS B. of Antiochia died likewise in prison FABIAN B. of Rome suffered martyrdome DIONYSIVS ALEXANDRINVS by a wonderfull prouidence of God escaped the handes of persecuting enemies CYPRIAN B. of Carthage was banished and reserued to the honour of martyrdome vntill the dayes of VALERIAN the eight persecuter ORIGEN who from his childhood was desirous of the honour of martyredome in this persecution of DECIVS he fainted and his heart was so oucrset with feare to haue his chaste body defiled with an vgly Ethiopian that he choosed rather to offer incense to the Idole then to be so filthily abused For this cause hee was excommunicate by the Church of Alexardria and for very shame fled to Judea where hee was not onely gladly receiued but also requested publickely to preach at Ierusalem Neuerthelesse in stead of teaching hee watred his face with teares when he reade these words of scripture To the wak d man sath God What hast thou to do to declare mine ordinancse that thou shouldest take my couenant in thy month Ps. 50. ver 16. These words so deepely wounded his heart with griefe that hee closed the booke and sate downe and wept all the congregation wept with him Hist Mag. Cent. 3. cap. 10. No pitie nor compassion was had neither of sexe or age In this persecution APOLLONIA a virgine of good yeeres after they had dashed her face with battons till all her teeth were stricken out of her jawes they burned her quicke at the port of Alexandria This is that holy martyre whose teeth the Romaine church in our dayes say that they haue them as holy monuments kept in the treasures of their reliques vntill this time But the tryall that was taken of late dayes by HENRIE the eight king of England seeking for the teeth of APOLLONIA as a remedy of the toothach clearly prooueth that many teeth are supponed to be the teeth of APOLLONIA that were neuer fastened in her jaw bones Chemnisius dereliquiis The death of QVINTA AMMONARION MERCVRIA DIONYSIA clearly declareth what pitie was had of the weakenesses of women IVLIANVS an olde and gowtie man burned with fire testifieth what regard was had to the gray haires of ancient men DIOSCORVS a yong man not exceeding 15. yeres of age albeit they were ashamed to condemne him to death yet he escaped not many painfull torments was a glorious Confessour with patient expectation awaiting vntill the Lord should call him to the honour of martyrdome NEMESION was accused in Alexandria as a companion of brigants and was punished with stripes and fire vnto the death with greater seueritie then any brigant albeit his innocencie was sufficiently knowne AMMON ZENON PTOLEMEVS INGENVVS THEOPHILVS warriours and knights standing by the tribunall seate beckened with their hands to a certaine weake Christian who for feare was readie to incline and fall that hee should continue constant and stepped to the bench and professed themselues to be Christians This dayly increasing courage of Christians who were emboldened by the multitude of sufferings astonished and terrified the Iudges Euseb lib. 6. cap. 41. ISCHYRION was slaine by his owne master The number of martyres in Alexandria and Egypt of whome DIONYSIVS in his epistle written to FABIVS Bishop of Antiochia maketh mention clearely testifieth that if the names of all those who suffered martyrdome in the townes of Rome Carthage Antiochia Ephesus and Babylon were particularly set down ouer and beside others who suffered in other townes of Asia Africke and Europe subject to the dominion of the Romaine Emperour it were not possible in the volume of a litle booke to comprehend them all For mine owne part I presume not to do it but I reuerence the painfull trauelles of learned men who haue dipped deepely into such a fruitfull subject specially the writer of the booke of martyres Onely I find somethings in this seuenth persecution which the principall purpose wherefore I haue collected this compend will not permit mee to passe ouer with silence Namely these first let no man thinke that the veritie is weake and hath neede to bee strengthened by a lie as NICEPHORVS is accustomed to doe The seuen martyres of Ephesus whose names were MAXIMIANVS MALCHVS MARTINIANVS DIONYSIVS IOANNES SERAPION and CONSTANTINVS were lurking in a caue the entrie where of DECIVS commanded to be closed with great heapes of stones to the end that the forenamed Christians might be killed with famine which came to passe indeede Yet famine could not sâ—…parate these holy Martyres from Christ. But NICEPHORVS the father of many other fables also saith that they fell on sleepe in which they continued till the time of THEODOSIVS that is from the 250 vntill the 379. yeere of our Lord and then they did awake out of their sleepe saith NICEPHORVS lib. 5. cap. 27. But he who will giue hastie credite to NICEPHORVS fables writing of the 7. martyres who lurked in a caue of mount Caelius and to EVAGRIVS description of BARSANVPHIVS an Egyptian monke who enclosed himselfe in a cottage beside Gaza for the space of 50. yeeres and vsed no kinde of bodily refreshment to sustaine his earthly tabernacle he may be easily led to all kinde of errour The second thing worthy to be marked is that
more dutifull to their enemies then others were vnto their friends If any man would defend worshipping of images to be an ancient custome in the Church by the two brasen images which wer set vp in Caesarea Philippi for a memorial of the miracle that Christ wrought in curing of the woman who had the bloodie issue Euseb. lib. 7. cap. 18. the foresaide place of EVSEBIVS wil make nothing for him For these images were not mâ—…de for adoratioÌ„ neither were they set vp in teÌ„ples nor worshipping places but in the very street before the doore of the womaÌ„ who had ben cured The places wherunto Christians were gathered together for diuine seruice at this time are called in the mandat of the Emperour GALLIENVS Coemiteria Euseb. li. 7. cap. 13. In these places no man readeth that images were set vp Beside this these images were grauen or moiten by the handes of Pagans and not of Christians and this fact was done by imitation of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the custome of the Gentiles he faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of her owne kinred but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as said is Yet may we take warning by this place to beware of the small beginnings of errour Images haue bene like vnto a base borne fellowe who at the first can haue no credite to set his head into the Kings palace but afterward he getteth ingresse into the vtter court in end his credite dayly increasing by degrees he getteth fauour to ly in the Kings bed chalmer euen so in the first 300. yeere of our Lord images were not brought in into places of holy conuentions afterward they were brought in into Churches but not worshipped as the Epistle of GREGORIVS the first written to SEVERVS B. of Marsil clearely testifieth But in end adoration of images was in so frequent vse as if it had beene the principall point of the worship of God Claudius Quintilius CLAVDIVS after GALLIENVS reigned 2. yeeres Euseb. lib 7 cap. 29. And his brother QVINTILIVS 17. dayes He is not reckoned by EVSEBIVS in the rol of Emperours Aurelianus AFter QVINTILIVS AVRELIANVS possessed the crown 6. yeeres Euseb. lib. 7. cap 30. In the beginning of his reigne he was not a great disturber of Christians Notwithstanding in continuance of time his nature somewhat inclinable to seueritie was altered to plaine tyrannic which tyrannie first he shewed beginning with the murther of his own sisters sonne as witnesseth EVTROPIVS After that he proceedeth to moue the ninth persecution against Christians albeit the mercifull working of God did soone ouerthrow all the wicked purpose of the Emperour For as the edict and proclamation should haue bene denounced for the persecuting of Christians the mightie hand of the Lord from aboue did suddenly stop his purpose clearely declaring to all men that there is no power to worke any violence against the seruants of God vnlesse his permission doe suffer them and giue them lieue Euseb. lib. 7. cap. 30. Func Chron. Here I see that D. I. FOXE writer of the booke of martyres taketh lieue of VINCENTIVS martyrologie If others had done the like they had not heaped vp so many martyres in the dayes of CLAVDIVS QVINTILIVS and AVRELIAN as they haue done For EVSEBIVS had assuredly made mention of it if the number had beene so great as VINCENTIVS recordeth Before the Emperours minde was altered and inclined to tyranme against Christians hee assisted with his authoritie the Bishops conueened at Antiochia for the deposition and excommunication of the Heretique SAMOSATENVS And so the Emperours authoritie beeing interponed this proud Heretique was compelled to stoop and to giue place and with great ignominie was driuen from the towne of Antiochia Euseb. lib. 7 cap. 30. In his place DOMNVS was elected to be Bishop of Antiochia a man endued with good graces the sonne of DEMETRIAN who immediatly before SAMOSATENVS gouerned the Church of Antiochia And heere againe it is to be marked that the Bishops at this time albeit it was a time of persecution yet did they not abhorre from mariage for DEMETRIANVS Bishop of Antiochia was a maried man and had children and DOMNVS was his sonne so that the prohibition of mariage to men in spirituall offices is not an ancient doctrine Annius Tacitus Florianus AFter AVRELIAN was flaine betweene Bizans and Heraclea the imperial chaire was vacant 6. months The Senat of Rome elected ANNIVS TACITVS to be Emperour He continued but 6. months in his gouernment EVSEBIVS oue rpasseth his name with silâ—…nce as likâ—…wise the name of his brother FLORIANVS who aspired to the imperiall dignitie Func Chron. Aurelius Probus AVRELIVS PROBVS a gentle and peaceable Emperour reigned 6. yeeres 3. months Euseb. Func chron He was inuied by his captaines souldiers because hee appointed them to plant vineyardes and saide there was no great neede of souldiers where no enemie was to be feared Hee was slaine by his souldiers Func Chron. Bucolc Carus Carinus Numerianus CARVS with his two sonnes CARINVS and NVMERIANVS reigned after PROBVS All these three continued not aboue the space of 3. yeeres Euseb. lib. 7. cap. 30. And NVMERIANVS was slaine by his owne father in law called APER Func Chron. CARVS was slaine by thunder and CARINVS was ouercome in battell and slaine by DIOCLETIAN whome the Romaine armie had declared to be Emperor while CARINVS was yet aliue Bucolc Index chro Diocletianus Maximianus Like as DIOCLETIAN ouercame CARINVS the sonne of CARVS in battell euen so likewise he slew APER the father in lawe of NVMERIANVS with his owne hands Func Chron. Whether this was done for detestation of sin or for desire of gouernment it is vncertaine Alwayes some affirme that his concubine DRVAS had said vnto him that he should kill a wilde Boare before he should be Emperour And after the killing of APER which name by interpretation signifieth a wilde Boare hee became Emperour In the beginning of his reigne he chused for his college MAXIMIANVS surnamed HERCVLEVS father to MAXENTIVS And these two chused other two viz. GALERIVS CONSTANTIVS CHLORVS the father of CONSTANTINE whoÌ„ they called Casars but the honourable title of AVGVSTVS DIOCLETIAN MAXIMIAN retained to themselues These two A A. reigned 20 yeers CONSTANTIVS CHLORVS CAESAR continued 15. yeeres GALERIVS CAESAR 21. yeeres DIOCLETIAN and MAXIMIANVS HERCVLEVS abstained from persecuting of Christians vntill the 19 yeere of their reigne Before I touch the historie of the tenth persecution three things are to be premitted First that after the persecution of VALERIAN the 8. persecuter the Church enjoyed great peace which albeit it was like to be cut off by the altered minde of AVRELIAN yet the wise dispensation of the wisdome of God prouided that all his cruell enterprises were disappointed The righteous Lord cutted the cords of the wicked Psal. 129. ver 4. Secondly Christians were in great fauour and credite with Emperours and
a worthy Presbyter in Casarea whose life and death EVSEBIVS hath described in a seuerall treatise all these I say were crowned with martyrdome Euseb lib. 8. cap. 13. MAXIMIANVS Emperour of the West whose persecution EVSEBIVS describeth not at such length as the persecution of DIOCLETIAN in the East hee was like vnto a wilde Boare trampling vnder his feete the vine-yarde of God Hee slewe MAVRITIVS a noble Captaine with a legion of Christian and Thebane souldiers because they would not consent to offer sacrifice vnto idoles This was done beside the riuer of Rhonne hist. Magd. Cent. 4. The martyres of France Italic and Germanie specially at Colen and Triers where the blood of Christians was shed in such aboundance that it ranne like small brookes and it coloured great and maine riuers the multitude I say of these holy martyres and the diuersitie of tormentes dayly excogitate against them what memorie is able to comprehend or what tongue is able sufficiently to expresse In ende when these two Emperours were drunken with the blood of the Saintes of God and sawe that the numbers of Christians dayly increased they beganne to relent their forie and madnesse a litle beeing at last content that the punishment of Christians should bee the thrusting out of their right eyes and the maiming of their left legges with condemning them to the mines of Mettalles Euseb. lib. 8. cap. 12. The mercies of the wicked are cruell saith SALOMON Prou. 12. ver 10. Before two yeeres were fully compleete after the beginning of this tenth persecution these two furious persecuters for what cause God knoweth gaue ouer their imperiall function and remained not Emperours any more but as priuate persons Euseb. lib. 8. cap. 13 DIOCLETIAN after he had denuded himselfe of the imperiall dignitie liued almost 9. yeeres MAXIMIAN within foure yeeres after was slaine by the commandement of CONSTANTINE Bucolc The imperiall dominion then remained with CONSTANTIVS CHLORVS and GALERIVS MAXIMINVS These two diuided the whole monarchie betweene them CONSTANTIVS contented himselfe with France Spaine and Brittaine GALERIVS MAXIMINVS had the rest CONSTANTIVS tooke CONSTANTINVS his sonne to bee CAESAR vnder him and GALERIVS MAXIMINVS chused his two sonnes MAXIMINVS SEVERVS to be CAESARS vnder him The Romaine souldiers also set vp MAXENTIVS the son of MAXIMIANVS HERCVLEVS to be their Emperour against whom GALERIVS sent his sonne SEVERVS who beeing slaine he chused LICINIVS in his stead Of these fiue who reigned all at one time the like whereof came not to passe at any time before two Emperours and three Caesars three of them viz. GALERIVS and MAXIMINVS his sonne and LICINIVS prosecuted the persecution begun by DIOCLETIAN neere the space of 7. or 8. yeeres which was to the yeere of our Lord 318. The other two CONSTANTIVS and his sonne CONSTANTINE were fauourable to Christians Constantius Galerius Maximinus CONSTANTIVS CHLORVS reigned as Emperour 13. yeeres Others say 16 some say 11 yeeres Hee ended his life in peace at Yorke Hist. Magd. Hee was not onely friendly to Christians but also hee counted them the only faithful subjects to Emperours And such as hee perceiued that for loue of honour gaine or any worldly commoditie would make shipwracke of a good conscience and sacrifice to idoles albeit they had allowance by his owne fained commandement giuen out for exploration of the religion of his Captaines and souldiers rather then seriously and from his heart allowing the worshipping of idoles these I say who made no conscience to worship idoles for conquessing fauour at the Emperours hands he disauthorized them remoued them from offices and counted them men who were false to God and would neuer be true to him Euseb. de vita Constantini lib. 1. MAXIMINVS elder yonger in the East parts of the world were cruell persecuters Because ecclesiastical writers do not clearly distinguish the crueltie of the father from the crueltie of the son I shal comprise al vnder the name of GALERIVS MAXIMINVS the father of the other MAXIMINVS He was not vnlike vnto PHARAO for when the correcting hand of God was vpon him then he relented his furie but when the plague ceased hee returned againe to his wonted malice First God smote him with a wonderfull vncouth disease so that his flesh began to putrifie innumerable multitude of vermine swarmed out of his inward parts then hee commanded that the persecution should cease and that Christians should pray for him he published edicts of peace in their fauours throughout all his dominions But scarce continued he in this good resolution 6. months when as he sent out contrarie edicts and caused them to be engraued in brasse which thing was not done at any time before to be set vp in euery citie Euseb. lib. 9. cap. 7. whereupon ensued grieuous persecution SILVANVS B. of Emisa LVCIANVS B. of Antiuchia who suffered martyrdome at Nicomedia after hee had giuen in his apologie to the Emperour and PETER B. of Alexandria Euseb. lib 9. cap. 6. The martyrdome of king ANTHEAS and 37. thousand moe martyrs with him 1 passe by as a thing vncertaine because EVSEBIVS could not haue ouerpassed with silence such a rare and wonderful crueltie committed in his owne time if it had bene of veritie done as some alledge Other thirtie thousand are said till haue beene martyred in sundrie places and this is very probable because the martyres who suffered in this tenth persecution were innumerable QVIRINVS B. of Scescania a towne of vpper Pannonia was throwne into the flood hauing an hand mill hanged about his necke and so was drowned I leaue a recitall of the names of all the rest of the martyres of whom I reade to haue suffered martyrdom at this time like as I haue done in all the preceeding persecutions Now to speake somewhat of the cruell edict of this Emperour ingraued in brasse and hanged vp in all principall cities specially in Tyrus In it he gloried that peace wealth prosperitie and plentie of all good things were in his time and he attributed the glory of all this aboundance to the deuote worshipping of the heathen gods At this time saith EVSEBIVS was that fulfilled which the Lord Iesus foretold that the tribulation of those dayes should be so great that except those dayes had bene shortened no flesh could haue bene saued but for the Electes sake those dayes should be shortened yea and if it were possible the very Elect should be deceiued Mat. 24. ver 22. ver 24. But the Lord pitying the infirmitie of his Saintes and to stop the blasphemous mouthes of heathen people turned suddenly al their joy into mourning and lamentation with famine pestilence warfare and vncouth diseases whereby the eyes of men and women were blinded the Lord dantoned the insolent pride of this bloodie Tyrant It is to be noted that in time of this publicke calamitie Christians and no others but they onely were found to be fraughted with loue and full of
charitie euen toward their hatefull enemies Euseb. lib. 9. cap. 8. The second time whereinto MAXIMINVS seemed to change his minde toward Christians was after the victorie obtained by CONSTANTINE and LICINIVS against MAXENTIVS The said two Emperours set foorth edictes in fauour of the Christians and MAXIMINVS rather fearing CONSTANTINE then louing God began in his bounds also to stay the rage of cruell persecution as the letter written to his Deputie SABINVS clearely declareth Euseb. lib. 9. cap. 9. But incontinent after hee altered his minde and set foorth newe commandements to persecute the Christians Yet the Lord pitying the grieuous afflictions of his persecuted Church brought this Tyrant to an ende For hee made warre against LICINIVS beeing counselled thereto by his sorcerers and charmers who promised vnto him good successe in his battell against LICINIVS but the contrarie fell out for hee was discomfited and cast off his imperiall ornaments and fledde feeble and naked and mixed himselfe with the effeminat multitude wandering through townes and lurking in villages hardly escaped the handes of his enemies After this he killed and put to death those enchanters and deceiuers who had bewitched him all his dayes and had put him in esperance of victorie in his battell foughten against LICINIVS and shortly after oppressed with a certaine disease glorified the God of the Christians and made a most absolute lawe for the safetie and preseruation of them And so the Tyrant of Tyrants by the vehemencie of his sicknesse ended his life Euseb. eccl hist. lib. 9. cap. 10. After wee haue spoken a litle of MAXENTIVS who was chosen Emperour by the Praetorian souldiers resteth nothing but to conclude this short summe of the historie of the ten persecutions with the ende and death of that notable hypocrite LICINIVS MAXENTIVS was so villanous in his behauiour that hee abstained not from abusing of the wiues of noble senatours whome hee reft violently from their husbands and contumeliously abused them and sent them backe againe Euseb lib. 8. cap. 14. The like villanie also hee intended till haue done to a certaine Christian gentlewoman at Rome called SOPHRONIA whose husband neither could nor durst make resistance to the vile appetite of the proud Emperour but this noble woman desiring libertie to goe to her chalmer to adorne and decke her selfe a shorte while and after shee would goe with the messingers to the Emperour shee chused rather to put her selfe to death in her chalmer then to be abused by him Euseb. lib. 8. cap. 15. Which lamentable fact being reported to him hee was nothing mooued therewith neither abstained hee any white from his wonted sinnes The people of Rome beeing wearie of his villanie sent to CONSTANTINE for aide who gathered an armie in France and Brittaine to represse this Tyrant to whome when hee approched hee feared MAXENTIVS charmes wherewith hee was supponed to haue vanquished SEVERVS whome GALERIVS MAXIMINVS had sent against him before and stood in doubt what to doe and as hee was doubting hee cast his eyes oftimes to heauen and sawe about the going downe of the sunne a brightnesse in the heauen in the similitude of a Crosse with certaine starres of equall bignesse giuing this inscription like Latin letters In hoc vince that is in this ouercome Euseb. lib. 1. de vita Constantini After this vision his banner was made in the similitude of a Crosse and caried before him in his warres MAXENTIVS was compelled to issue out of the towne against CONSTANTINE whose force when hee was not able to sustaine he fled and retired in hope to get the citie but was ouerthrowne off his horse about the bridge called Pons Milvius and drowned in the flood DIOCLETIAN hearing tell of the prosperous successe of CONSTANTINE and what edicts hee had set foorth for the peace of Christians for very griefe hee died Others alledge that he poysoned himselfe Ann. 317. LICINIVS was made CAESAR by MAXIMINVS as said is He was very familiar with CONSTANTINE and was his colleg in the gouernement 7. yeeres and maried CONSTANTIA the sâ—…er of CONSTANTINE Euseb. lib. 10. cap. 8. Likewise he concurred with him to subdue the tyrant MAXENTIVS Also he ouercame MAXIMINVS in battell He purposed likewise to haue circumueened and slaine the good Emperour CONSTANTINE to whome he was many wayes greatly addebted but the Lord disappointed his counsells preserued CONSTANTINE to the great benefite and well of his Church But LICINIVS failing of his purpose conuerted his rage against the Christians notwithstanding he had set out edicts before to procure their peace Hee pretended this quarrell against them that they prayed for the welfare of CONSTANTINE and not for his welfare Euseb. lib. 2. de vita Constantini He set foorth against the Christians three cruell edicts 1. Inhibiting assemblies and conuentions of Bishops to consult in matters belonging to their religion 2. He discharged women to resort to the assemblies where men were to pray or to be instructed in matters pertaining to religion 3. Hee commanded that no man should visite imprisoned Christians or succour them with any reliefe threatning against the contraueeners such punishment as the imprisoned persons were to suffer Euseb. li. 10. ca. 8. After these edicts the mountaines woods wildernesses began to be the habitation of the Lords saints Euseb. lib. 10. cap. 8. The Bishops about Libya and Egypt were taken cut in pieces and their flesh cast into the sea to be baite to the fish And this was done by the flatterers of LICINIVS supponing to gratifie him by the cruell handling of the Lords seruants In his time were put to death these 40. martyres of whome BASILIVS writeth who were set in a pond of water all night lying open to the blasts of the cold Northerne winds and in the morning they beeing frozen and almost senslesse with the extremitie of the colde yet were caried vpon carts to be burned with fire to the ende their poore carkeises might feele by experience whether the extremitie of cold or heate were the greater torment Of these 40. noble souldiers of Christ one beeing stronger then the rest indured the vehemencie of the cold better to whome his mother came not to desire him to embrace this present life by a filthie denial of Christ nor to weepe for the paines of the tormented body of her sonne but rather to exhortâ—…her sonne to perseuere constantly in the faith of Christ to the ende for shee craued licence to lift vp her sonne with her owne handes into the cart admonishing him to accomplish that happie journey he had begunne But whether these were the 40. martyres who suffered the like punishment in Sebastia a towne of Armenia or not Sozom. lib. 9. cap. 2. it is not certaine in respect that some circumstances set downe by BASIL doe not agree to those of Sebastia Basil. Magn. in 40 martyres Likewise in this persecution suffered BARLAN a noble man mentioned in a sermon of BASILIVS who
discouer the reliques of his body left it should haue bene an occasion of idolatrie because MICHAEL the Archangell of God stroue against him in this point epist. ◅ud ver 9. The graue of the Prophet ELIZEVS was opened not of purpose to raise his bones and to honour them but vpon a great suddentie to cast in another dead man and albeit the Lord wrought a great miracle by touching of ELIZEVS bones 2. Reg. 13. ver 21. yet no man was so foolish as to raise them out of the graue or to carie them into the Temple to be adored and worshipped The bones of IOSEPH that were in a chest and transported out of Egypt by MOSES Exod. 13 ver 19. yet in the wildernesse were not worshipped no not by these carnall Iewes who worshipped the golden calfe And so the historie of the old Testament may be laide aside as an holy historie furnishing no fuel to hold in this fire of Popish superstition anent adorations of dead mens bones In the new Testament like as the doctrine of resurrection was clearely preached and beleeued amongst all Christian people so likewise a great care was had that the bodies of the Saintes should be honourably buried as bodies appointed to an happie resurrection This perswasion grounded in the heartes of Christians made them to count death a sleep the graue a bed resurrection a wakening of men out of their sleepe Ioh. 11. Act. 7. Now this sleepe differeth from other sleepes in this that when a seruant conueyeth his masters sonne to bed to sleepe and rest pos◅bly this same seruant will waken him againe in the morning that he may rise and walke but when we are conueyed to the graue by the Lordes seruants these seruants will not get that honour to raise vs vp againe out of our bed but let vs sleepe on still vntill it shall please our Lord and master Christ Iesus to come againe and raise vs vp out of our bed and sleepe But foolish seruants to be troubling the graues of the Saintes and digging out their bones which they cannot cloth with flesh sinewes and skin neither can they breath a spirit in them it is both foolish superfluous and vntimous diligence whereof no example is to be found in the new Testament In the ecclesiasticall historie it is to be noted that the fathers who liued neerest vnto the dayes of the Apostles were also freest of this superstition of worshipping of bones and other reliques In the fourth persecution POLYCARPVS Bishop of Smyrna was martyred as hath bene declared at what time great care was taken both by Iewes and Paganes that the dead body of POLYCARPVS should not come into the handes of Christians and to this purpose it was burned with fire The Christians who waited on diligently to honour that blessed body which had patiently suffered rebuke for the cause of Christ in end they got his bones which albeit they counted to bee more pretious then gold and siluer yet they worshipped them not as EVSEBIVS clearely declareth lib. 4. eccles hist. cap. 16. but they buried them honourablie into a convenient place Moreouer that day whereinto hee was burnt for the Name of Christ was called by the fathers natalis or natalitium POLYCARPI that is the birth-day of POLYCARPVS because by his death he made it manifest that he was the true childe of GOD begotten and borne of the vncorruptible seede of the Word And in that place where his bones were buried and vpon the very day of his martyrdome Christians conveened to glorifie God for the constant suffring of the Martyr to exhort others with constant perseuerance to be ready to do the like Euseb. ibid. These things no man can justly vituperat in the ancient Church because their purpose was to glorifie GOD by meanes not vnlawfull and to f◅ster in the heartes of the people the assurance of the resurrection of the dead by honourable buriall of such as died for Christ And so much the more they were moued so to do because the persecuting Pagans hindered the Christians from burying their dead to the end they might quench the hope of the resurrection in their hearts as Euseb. lib. 5. cap. 1. clearely declareth speaking of the Martyrs in France who suffered death in the fourth persecution vnder ANTONINVS VERVS whose bodies were left vnburied for a ti◅e and afterward were burnt with fire and resolued into ashes and the ashes were cast into the riuer of Rhodanus ne ullam amplius resurrectionis spem habeant that is to the end they should haue no more hope of the resurrection And doubtlesse there is no Christian heart that liued in these dayes but behoued to encrease their cair in burying the bodies of the Saints because in want of buriall the Pagans wold haue quenched the hope of refurrectiō The custome of transporting the bones of the holy men of God from one place to another more honourable place as seemed to the transporters it was not so ancient as it can be prooued by examples for the space of three hundreth yeeres after the ascension of our Lord yet these bones were transported after a manner as the bones of IOSEPH from Egypt to Canaan to be buried in a more honourable place Iosu. 24. vers 22. without any kind of adoration as the bones of BABYLAS B. of Antiochia in the dayes of IVLIAN the apostat Theodoret. lib. 3. cap 3. 10. The bones of PAVL B. of Constantinople were transported and buried in the Church of Constantinople that was builded by his persecuter MACEDONIVS Sozom. lib. 7. cap. 10. This was done in the dayes of THEODOSIVS the Emperour and the wordes are to be marked transtulis corpus ejus in Ecclesia condidit quam MACEDONIVS persecutor ejus adificaverat that is to say he transferred his body and buried it into the Church which his persecuter MACEDONIVS had builded In the dayes of the Emperour ARCADIVS the reliques of SAMVEL were brought to Constantinople Theodor. lector collect lib. 2. in the daies of THEODOSIVS 2. his son the bones of CHRYSOSTOM were transported to Cōstantinople Al this time bones other reliques were trāsported buried but not set vp vpon altars nor worshipped If it be objected that IEROME disputing against VIGILANTIVS defendeth the custom of women who in the very day time went to the graues of the martyres with lighted torches of waxe to honour them by so doing To this I answere that the wordes of IEROME make litle against our opinion First because his wordes import that the bones of the saintes were lying in their graues Secondly the women who lighted these waxe torches IEROM granteth that they had a zeale to God but not according to knowledge Thirdly IEROM in cōpating these lighted torches to the pretious oyntment powred out by MARIE vpon Christs head Ioh. 12. whereof Christ had no neede and no more haue the martyres neede of waxe torches to bee lighted at the places of their
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
he also in whose dayes that detestable fact was cōmitted flattered the tyrant PHOCAS abusing the celestial sōg of the Angels of God in the time of Christs nativity Luc. 2. 13 14 This same holy song gloria in excelsis GREGORIVS singeth rejoicing for the inauguratiō of this wicked emperor Greg. lib. 2. epist. 36. And in epist 48 anent the same purpose Laetentur coeli exultet terra de vestris benignis actibus universae reipublicae populus htlarscat that is to say Let the heauens earth rejoice let the whole multitud of the cōmonwelth rejoice for the bountifulnes of your actions O flattring GREGORIVS coūted the worst among the best the best amōg the worst but a flatterer indeed from whom the tongue of DEMOSTHENES CICERO both cānot rub away this foul spot of flattery SABINIANVS the successour of GREGORIVS 1. a Halke of the right nest continued but few months in his gouernmēt ther fore I will not opē his graue but I let himly stil. BONIFACIVS 3. barked not without a bone BALAAM loued the wages of iniquity but got thē not BONIFACIVS loued thē got them but not in mercie but in the wrath of God What ZACHARIAS B. of Rome did afterward more prosperously thē devoutly in fauor of PIPINVS anno 750. hee is very ignorant of historie that misknoweth CHILDERICVS the lawful heir of the kingdom at the commādemēt of ZACHARIAS was shauē thrust into a monasterie PIPINVS son of CAROLVS MARTELLVS was made king STEPHANVS 2. after ZACHARIAS walking on stil in the paths of flatterie obtained from PIPINVS king of France not only aid against AISTVLPHVS king of Lombar◅'s but also the exarchat of Ravenna Pentapolis And to the end that this great territory pertaining justly to the emperour of Constātinople should not returne back againto the righteous owners of it what order was takē by PAVLVS 1. STEPHANVS 3. ADRIAN 1 the changing of the Empire from the East to the West and setting vp CAROLVS MAGNVS clearely declareth So that the fift step of the Romane eminencie was falsehood and flatterie as hath bene declared Now if there be any interstice or intervall betweene the fift sixt step marueill not at it because it is a great point and he who was a let to the man of sin behoued to be made out of the way 2. Thess. 2. that is as CHRYSOSTOME exponeth it the Emperours power behooued to be vtterly trode vnder foot before the man of sin could vsurpe absolute authority sit as God in the Lords Temple Chrysost. in 2. Thess. 2. homil 4. Therfore the next attempt was the investiment of Bishops per baculum annulū as the custom then was must be violētly extorted wrung out of Emperors hands This was hard to bring to passe in respect the Emperors had bin in so long possession of this right but it was so necessarie a point that the absolut soueraignitie whereat they aimed of a long time could no otherwise be obtained Therfore the Bishops of Rome put on their armour batter at the authority of the Emperours with all their might specially with the thunderbolts of their cursings to haue the investiment of Bishops per baculum annulum giuen ouer into their hands This bargaine began in the dayes of GREGORY the 7. and inthe dayes of HENRY 4. and lasted almost 200. yeeres some call it bellum Pontificium HENRY 4. was cursed by GREGORY 7. HENRY 5. by PASCHALIS LOTHARIVS 2. was rather cōtent to giue ouer the investiment of Bishops then to contend with INNOCENTIVS 2. and so escaped the sentence of cursing CVNRADVS 3. was occupied in warrefare against the Saracens and was traiterously deceiued by EMANVEL Emperour of Constantinople but if he had taried long at home there was great appearance of a bargaine because hee receiued not his coronation from the B. of Rome FRIDERICVS the first called BARBAROSSA was cursed by ALEXANDER the third who also in VENICE and in the porch of the Church of S. MARKE trampled vpon his necke HENRY 6. was cursed by CELESTINVS who also when he repented and was crowned Emperour by him he put on the crowne vpon HENRYES head with his hand and dang it off againe with his foot PHILIP brother to HENRY 6 was cursed by INNOCENTIVS OTTO 4. was cursed by INNOCENTIVS 3. FRIDERICK 2 by HONORIVS 3 GREGORIVS 9. and INNOCENTIVS 4. CVNRADINVS the nephew of FREDERICKE 2. in stead of cursing was beheaded by the speciall aduise of CLEMENS 4. such elemencie was in our holy fathers This large historie I haue only touched in few words to let you vnderstand that the Bishops of Rome can be serious in maine points whereinto the standing or falling of their supremacie doth cōsist If the investiment of bishops be thrown out of the hands of the emperours then will all bishops follow the bishop of Rome and not their own soueraigne Lords and therefore moe curses then euer were pronounced out of mount Eball Deut. 27. were thundered out but against whom I pray you Against the anointed of the Lord of whom it is said Thou shalt not curse the Prince of thy people Exod. 22. ver 28. But wonder not good reader of the great difference betweene the curses pronounced out of mount Eball and the curses pronounced out of mount Tarpeius The curses from mount Eball were giuen out to bring the people vnder the obedience of God but the curses pronounced out of mount Tarpeius were set foorth to bring Princes vnder the soueraignitie of the Romane bishop The seuinth steppe is nothing else but an appendicle of the sixt to wit after that the Bishops of Rome had obtained the right of investmēt not by reason but by force might then the ancient order must be inverted Of old no man could be made bishop of Rome without the aduise of the Emperour Now by the contrarie no man must be Emperour without the Popes coronation What is this but like a nauigation to the East Ind◅ We lose the sight of the North pole and find the degrees of the eleuation of the South pole The authority of the Emperour is vtterly troden vnder foot what remaineth but to see that man of sinne and childe of perdition with absolut soueraignitie commanding al things at his pleasure One thing is yet inlacking to perfit this mystery of iniquity The B. of Rome must haue power also to convocate generall coūcils thēselues or else their substituts must be moderators in these Councils and their determinations must haue equal authoritie with the written word of GOD. All these things were obtained as it were without stroke of sword and without gainsaying reluctation For albeit Emperours were in continuall custome of appointing generall Councils and the place of their meeting and to point out the person who should be moderator yet after the investment of bishops was violently plucked out of the Emperours hands the Emperours must receiue their
and are to be solde at his shop on the North side of the high streete a litle beneath the Crosse ANNO DOM. 1613. A SHORT COMPEND OF THE ARRIAN and EVTYCHIAN PERSECVTIONS Comprised in the IIII. V. and VI. CENTVRIES Whereunto is added TREATISES DECLARING THE noueltie of POPISH Religion EDINBURGH PRINTED BY ANDRO HART Anno Dom. 1615. TO THE MOST NOBLE VERTVOVS AND ELECT LADIE MARIE COVNTES OF MARRE Wisheth grace mercie and eternall felicitie THE prouident care of our GOD most noble Ladie hath appointed that the vertues of his Saintes like vnto gold should bee tried in the furnace purged from drosse counted pretious In the first 300. yeeres of our LORD the faith patience of Christians was tried with the yoke of tenne cruell persecutions In the next 300. yeeres the knowledge of the Church was tried by heretiques who by the mistie cloudes of errour endeuoured to blind-fold the eyes of men and to lead them captiue from the simplicitie of the trueth of God But in these ages also the power of the light of God was manifested euer dissipating darknesse as the Sunne rising abolisheth the darknesse of the night This is an incouragement to vs when wee see false Teachers dayly renewing their Fortes to fight against the trueth as the Philistimes did who faught against Dauid in the valley of Rephaim after they had bene oft ouercome by him The last period of all their obstinate reluctation against the Anointed of the Lord was losse and hurt vnto them selues and dishonour to their gods whom they were compelled to leaue behind them and Dauid tooke them and brunt them with fire and the place was called Baal perat-zim that is the rupture of Baal The aduersaries of the Gospell in our land by renewing their forces againe are procuring a newe name vnto their idoles They cannot bee content with the names of Baal-Pâ—…or Baal-Meon Baal-Thamar Baal-Chatsor Baal-Gad But they will spread out their banners in the valley of Rephaim against our Soueraigne LORD his Highnesse Statutes and Lawes longing for the last name Baal-Peratzim The grandour of the speeches of Scottish Papists is not vnknowne to mee but tumour and swelling in the flesh is seldome joined with salubritie and health It is time for mee to bee afraide of the din of emptie pitchers when I finde them furnished within with holie Lampes and to be backed with the sound of holy Trumpets blowne by the Commandement of GOD I meane such as were in the Armie of Gedion Of this I am fully perswaded that the light of GOD the trumpet of GOD the sword of GOD and Gedion shall haue the vpperhand in GODS appointed time Some of them seeme to be deuout and they lament for vs as Iaakob lamented for his sonne Ioseph whom he supposed to haue beenedead But our lamentation for them is grounded on better knowledgâ—… as the lamentation of Ioseph was when he fell vpon his Fathers face and wept vpon him and kissed him Alwayes Madame consider that the sense of feeling the chiefe of all senses the most vnseparable companion of the spirituall life is most inlaking in them who striue against the Gospell of CHRIST preached in this land They haue so many easie remedies at hand to vnladen their soules of the heauy burthen of sinne such as sprinckling of holy water auricular confessions and pennance indulgences and pardons that they neuer suffer men to enter into a deepe consideration of their own miserie of the superabundant compassions of GOD freely pardoning sinne but they are content with the superfice and scruif of new inuented remedies In the meane time Madame receiue vnder the shadow of your Ladysh fauourable protection this Booke also Of the Arrian and Eutychian persecution wherein as in a viue mirrour is represented the falshood deceite and subtilty of lying Teachers and likewise their mercylesse inhumanity and cruelty against GODS seruants when they are assisted by the supporting strength of secular powers And let your La. and your noble house continually beware of Teachers whom yee find to bee deceitfull and bloody for they walke in the way of Cain Now the mercies of the LORD IESUS the author and finisher of our faith attend vpon my Lord your Husband vpon your Ladiship and all your noble house for now and euer AMEN Your La. humble seruant P. SIMSON TO THE READER IN writing of COMPENDES euery man who hath presumed to doe such a worke hath found difficulties and it hath not beene an easie thing to any man to satisfie either himselfe or others beeing inuironed with many straites If he be short in his Compend hee seemeth obscure if hee write at length then his Compend seemeth to haue need of an other Compend to abridge his prolixity Yet in all these difficulties it is better to set forward to doe some good both to our selues and others then to spend our time in idlenes lest our cogitations bee like vnto the vpper and lower Milne-stones lacking good graine to grind vpon they rub violently one vpon another vntill both be broken and incase our cogitations bee not well exercised our thoughtes will bee spent vpon vaine things which wil procure harme both to our soules and bodies In my TREATISES I haue ouerpassed with silence the question anent Festuall dayes lest I should seeme â—…t one time to contend both against friends foes as some men haue done who if they had more increased their charitie and diminished the feruent heat of their contentious spirits they had benefited the Church of Christ more then they haue done Would GOD LUCAS OSIANDER had walked in the foote-steps of Christian loue Now I will begge this fauour at thee Christian Reader that my weake trauels may be taken in good part The house of our GOD in this land is large and ample praised bee his moste holy NAME therefore it hath need of bright-shining torches for the Halles Parlours and Chambers and it hath need of smaller Lightes for Sellers and office houses let my pennie Candle giue light in the lowest Seller of the House of our GOD and mine heart is fully content Farewell CENTVRIE IIII. CHAP. I. OF EMPEROVRS CONSTANTINE THE CHURCH of CHRIST flourished in time of the ten persecutions as a Palme tree groweth vnder the burthen and spreads out her branches by increasing growth toward Heauen Sathan on the other part that pearcing and crooked serpent who striues against the militant Church of GOD both by might and slight when his might faileth it is time to trie his slight which hee did by the Canker-worme of hereticall doctrine Now therefore let vs intreat of the ARRIAN and EUTYCHIAN Persecutions in the three subsequent CENTURIES Other Heretiques albeit they were fierce and cruell such as the Donatists yet their crueltie was like vnto the stighling of a fish when the water is ebbed and she is not couered with the deepenesse of ouer flowing water the more stir she maketh the nearer she is vnto her death
But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenaÌ„ce of their errours such as Constantius and Valens protectours of the Arrian heresie and Anastatius and Heraclius fauourers of the Heresie of Euiyches This support they had of supreame powers strengthened the aâ—…me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persâ—…cution a short breathing time was granted by GOD vnto his CHURCH who will not suffer the rodde of the wicked perpetually to lie vpon the righteous lest they put out their hand vnto iniquitie The dayes of the reigne of Constantine were the breathing dayes of the persecuted CHURCH Men banished for the cause of CHRIST by the Emperours edicts were returned from their banishment restored to their offices dignities and possessions which duely belonged vnto them The heritage and goods of such as had suffered death for the cause of CHRIST were alloted to their neerest kinsmen and incase none of these were founde aliue then their goods were ordained to appertaine vnto the CHURCH These beginnings of an admirable change of the estate of persecuted men wrought in the hearts of all people a wonderfull astonishment considering within themselues what could bee the euent of such suddaine and vnexpected alteration The care that Constantine had to disburthen persecuted Christians of that heauie yoke of persecution that pressed them downe so long was not onely extended to the bounds of the Romane Empire whereinto Constantine was soueraigne lorde and absolute Commander But he was carefull also to procure the peace of Christians who liued vnder Sapores King of Persia who vexed Christian people with sore grieuous persecution so that within his Dominions more then sixteene thousande were founde who had concluded their liues by martyrdome Amongst whom Simeon Bishop of Selentia Ustazares the kings eldest eunuch his nurs-father in time of his minoritie Pusices ruler of al the kings artificers Azades the kings beloued eunuch Acepcimas a Bishop in Persia all these were men of Note and Marke who suffered martyrdome vnder Sapores king of Persia. While the cogitations of Constantine were exercised with meditation by what meanes the distressed estate of Christians in Persia might be supported by the prouidence of GOD the Ambassadours of Sapores king of Persia came to the Emperour Constantine whose petitions when he had granted he sent them back againe to their lord and maister and he sent with them a letter of his owne intreating Sapores to be friendly to Christians in whose Religion nothing can be founde that can justly bee blamed His letter also bare the bad fortune of the Emperour Valerian the VIII persecuter of Christians and how miserably hee ended his life and on the other part what good successe the LORD had giuen vnto himselfe in all his battels because hee was a defender of Christians and a procurer of their peace What peace was procured to distressed Christians in Persia by this letter of Constantine the Historie beares not alwayes his indeuour was honest and Godly In Constantines dayes the Gospell was propagated in East India by Frumentius and Edesius the brother sonnes of Meropius a man of Tyrus This Historie is written at length by Râ—…ffinus Theodoretus Sozomenus and many others Likewise it was propagated in Iberia a country lying in the vttermost part of the Euxien sea eastward by the meanes of a captiue Christian woman by whose supplications first a childe deadly diseased recouered health and afterward the Queene of Iberia her selfe was relieued from a perilous and dangerous disease by her prayers made to CHRIST The King of Iberia sent Ambassadours to Constantine crauing of him that hee would send Preachers and Doctors to the countrey of Iberia who might instruct them in the true faith of CHRIST Which desire also Constantine performed with great gladnesse of heart Now to returne and to speake of the Dominions subject to the Romane Empire Constantine the sonne of Constantius Chlorus begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres he gaue commandement to reedifie the Temples of the Christians that were demolished in time of the persecution of Dioclesian This commandement was obeyed with expedition and many more large and ample Churches were builded meete for the conuentions of Christian people Likewise the Temples of Idoles were locked vp better they had beene demolished and equalled with the ground then had it beene a worke of greater difficultie to Iulian the Apostate to haue restoâ—…ed againe Heathen Idolatrie Many horrible abuses both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour such as cubitus mensuralis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their TeÌ„ples In Rome the bloody spectacle of Gladiatores that is of Fencing men with swords killing one another in sight of the people was discharged In Heliopolis a town of Phoenitia the filthy maners of young women accustomed without controlment to prostitute themselues to the lust of straÌ„gers vntil they were maried this filthy custome I say by the commandement of the Emperour Constantine was interdicted and forbidden In Iudea the Altar builded vnder the Oake of Mambre where the Angels appeared to Abraham and whereupon the Pagans offered sacrifice in time of solemne Faires for bying and selling of Merchand waires in that place This Altar I say was commanded to bee demolished and a Temple to bee builded in the same place for exercise of diuine seruice The care this good Emperour had to quench the schisme that began in Alexandria shall bee declaâ—…ed in the owne time GOD willing In somethinges Constantine was not vnlike to King Salomon who finding his Kingdome to bee peaceably setled hee gaue himselfe to the building of the Temple of Palaces and of Townes which he fortified made strong Euen so Constantine finding that no enemie durst enterprise any longer to molest the peaceable estate of his setled Kingdome he builded magnificke Temples in Bethlehem the place of the LORDS Natiuitie vpon Mount Oliuet from whence CHRIST ascended to Heauen vpon Mount Caluarie where CHRISTS Sepulchre was Hee builded also a Citie in Bithinia and called it Helenopolis for honour of his Mother Helena and another in Palestina and called it Constantia by the name of his Sister Also he builded a glorious Temple into Antiochia which his sonne Constantius perfected and to the dedication of that Temple a great number of Bishops were assembled as shall bee declared hereafter if the LORD please And finally hee builded the great Citie of Constantinople in Thracia and called it nova Roma whereas before it was called Byzantium This towne was builded anno 336. In end the good
of imposition of hands by their silence had professed continencie if afterwarde they married they shoulde bee remoued from their Ministrie Also it was ordained that Chorepiscopi these were Countrey Bishops in the Latine language called Vicarit-Episcoporum These I say were commanded to absteine from ordination of Elders and Deacons and from usurping of domination ouer the preaching Elders who were in Cities Likewise it was ordained that whosoeuer did absteine from eating of flesh as from a creature in itselfe vncleane he should be depriued of his dignity This Council was subscribed by 18. Bisshops In the yeere of our LORD 330. and in the 20. yeere of the reigne of Constantine as Eusâ—…bius reckoneth others referre it to the 333. yeere of our LORD for there is great diuersitie in this counting The Councill of Nice in Bithynia was gathered not by Silvester nor by Iulius but by the authoritie of the Emperour The name of the towne answered to the successe of the Councill for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greeke language signifieth victory and when the veritie encountered with the lie in this Councill the veritie preuailed and got the victorie The matter entreated in the Councill was concerning the opinion of Arrius a presbyter in Alexandria who denied that the SONNE of GOD was consubstantiall with the FATHER but affirmed there was a time whereinto the SONNE was not and that hee was created of thinges not existant This opinion was so vnquoth and abominable to the Fathers conueened in the Councill of Nice that they vtterly damned and anathematized the opinion of Arrius Onely 17. Bishops adhered to his blasphemous opinion The Emp. liked well the determination of the Councill and threatned to punish them with banishment who did refuse to subscribe the determination of the Councill for they had concluded that the SONNE of GOD was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consubstantiall with the FATHER Of the number of 17. who were fauourers of Arrius onely two to wit Secundus a Bishop of Ptolemaida in Aegypt and Theonas bishop of Marmarica adhered to Arrius vntill the end of the Councill with a fewe moe whom the Fathers conueened at Nice deliuered vnto Sathan the Emp. banished them the rest for feare of punishment subscribed to the deposition of Arrius with their handes but not with their hearts such as Eusebius B. of Nicomedia Theogonius of Nice Menophantus of Ephesus Patrophilus of Scythopolis Narcissus of Neronias otherwise called Irenopolis of Cilicia These I say and some others subscribed the summe of Faith set downe by the Nicene Councill and the deposition of Arrius Anent the controuersie of keeping the festiuitie of Easter day a conclusion was taken that it shoulde bee kept vpon the LORDES day and not vpon the 14. day of the first moneth of the Iewes called Nisan And this was done for keeping of unitie and peace in the Church for it was expedient that that thing which was uniuersally done should also be uniformely done for auoiding of schismes in the Church Neuerthelesse Socrates granteth that it is but an ancient custome not authorized by any Apostolicke commandement Anent Mariage many were in the opinion that Bishops Elders and Deacons who were married before their ordination shoulde in time to come absteine from the companie of their wiues But Paphnutius a B. in a towne of Thebaida a chaste man who neuer companied with a woman entreated the Councill that they should absteine from making such an ordinance because Marriage is honourable and the cohabitation of a man with his married wife is chastity Likewise it was a difficil matter to be performed and it opened a doore to vnchaste liuing Yet Paphnutius inclined too much to this opinion That Bishops Elders and Deacons who were vnmarried should absteine from Marriage The Councill woulde make no constitution anent such matters but remitted marriage as a thing indifferent to euery mans free arbitriment The Canons of the Nicene Councill pertaining to matters of discipline in number 22. reade them in the history of Ruffin The appointing of three Patriarches one in Rome another in Alexandria the thirde in Antiochia with power to conuocate within their owne boundes particulare Councils for timous suppressing of Heretiques It was like vnto a faire morning presenting vnto the worlde the countenance of a faire day but at Euen the face of the Heauen is couered with blacke cloudes troubling the earth with the tempest of changed wether Euen so these Patriarches for the moste part became in end the chiefe propagators of notable Heresies as the historie following GOD willing shall declare The Nationall Councill of Tyrus was gathered by the commandement of the Emp. Constantine in the 30. yeere of his reigne Eusebius by ouer-passing with silence a due commemoration of the malice falsehood of the Arrians against Athanasius giueth occasion to Socrates to suspect that Eusebius Pamphili was not a sounde follower of the Nicene Councill To this Nationall Councill conueened threescore Bishops from AEGYPT LYRIA ASIA and EUROPE The moste part of them were Arrians who had solde themselues to iniquity of purpose with faise accusations to oppresse the innocent seruant of CHRIST Athanasius The crimâ—…s laide vnto his charge were fornication the slâ—…ughter of Arsenius and cutting off of his hand the ouerthrowing of the holy Table the breaking of the holy Cup and the burning of the holy volumes No assembly was so full of partialitic confusion clamour and vnrighteous dealing as this assembly at Tyrus in so much that Paphnutius a B. in Thebaida arose and left the Councill of vngodly men and drew with him Maximus B. of Hierusalem fearing lest his simplicitie shoulde haue beene circumueened by the subtiltie of deceitfull Arrians How Athanasius fled to the Emp. and declared the vnrighteous proceedings of the Councill of Tyrus it hath beene declared already In this assembly Potamion B. of Heraclia a man full of spirituall libertie finding Eusebius Pamphili sitting as a Iudge and Athanasius standing outbraided Eusebius as a man who in the persecution of Dioclesian was enclosed in that same prison with himselfe but Eusebius escaped out of prison without the marks of the rebuke of CHRIST which Potamian and other faithfull Confessors could not get done In like maner Athanasius refused to compeare in Caesarea Palestinae where Eusebius was Bishop as a place suspect for fauour carried to Arrians All these things brought the name of Euseb. Pamphili in some disliking The issue of the Councill of Tyrus was this the Arrians in his absence deposed him and amongst the rest Arsenius was one of them who subscribed the deposition of Athanasius with that same haâ—…de that the Arrians had alleadged was cut off by Athanasius so effronted are Heretiques defenders of a false lying doctrine The Emp. Constantine commanded the bishops assembled at Tyrus to addresse to Constantinople but when they came thither they durst make
Athanasius It was an easie matter for the Arrians to imprint into the vlcerate mind of Constantius an hatred against Athanasius In this Councill they set downe diuers summes of Faith first secretly couâ—…ting the venome of their Heresiâ—… but afterward as it were repenting they manifested themselues more clearly in their owne colours After this Councill followed terrible earth-quakes in the East wherewith many townes were shaken especially the towne of Antiochia with continuall earthquakes was shaken for the space of a whole yeere The principall designe of the Councill was to eject Athanasius out of his chaire and to alter the summe of Faith set downe in the Nicenâ—… Councill as euidently appeared by sending of Syrianus to destroy Athanasius and to place Gregorius in his roome but Athanasius escaped the danger by the great prouidence of GOD and fled to Iulius Bishop of Rome and the Arrians displaced againe Gregorius and appointed Georgius a man of Cappadocia and moâ—…e fit for their purpose to bee bishop of Alexandria The fauour that Iulius bishop of Rome shewed to Athaâ—…asius b. of Alexandria Paulus b. of Constantinople Asclepas b. of Gazâ—… and Lucius b. of Adrionopolis was the cause mouing the Arriâ—… to haue so frequent meetings in Antiochia Very sharpe lâ—…tters passed betwixt Iulius and the Orientall bishops Iulius blamed them because they had both rashly and vnrighteously deposed the fore-named bishops They on the other part expostulated with Iulius because he had receiued to his fâ—…llowship men deposed by them whereas none of the East Church had admitted Novatus to their communion whom the bisâ—…op of Rome had excommunicated After the issue of three yeere another Councill was conueened in Antiochia about the yeere of our LORD 348. whereinto the Arrians set foorth a newe summe of their Faith in very ample and prolixe maner and different from all other formes sâ—…t downe before the copie whereof they sent to the bishops of Italie by Eudoxius b. of Germanicia Martyrius and Macedonius but the bishops of Italie woulde not receiue it contenting themselues with the summe of Faith set downe in the Nicenâ—… Councill In the yâ—…ere of our LORD 351. by the commandement of Constantius and his brother Constans a great Nationall Councill was gathered in Sardica a towne of Illyricum of olde Dâ—…cia Many Bishops of the West to the number of three hundreth resorted to this assemblie but from the East onely 76. They who came from the Easterne parts would not vouchsafe to bee present in the Councill except Protogenes b. of Saraica and Osius b. of Corduba had separated from their fellowship Paulus b. of Constantinople and Athanasius b. of Alexandria But the cause of their absenting themselues from the Councill indeed was this as Theodoretus prudently recordeth because the forgers of false accusations against the men of GOD whose cause was appointed to be judged in this Councill they durst not abide the trial of honest judges and men of vnsuspect credite The Councill finding that the Arrians conuicted in conscience durst not compeare to accuse Paulus and Athanasius whom notwithstanding they had deposed in the Councils of Tyrus and Antiochia proceed to the triall of their cause and findâ—…th all the accusations of the Arrians agâ—…inst Paulus Athanasius Asclepas and the rest to be but a masse of forged calumnies and lies Arsenius was found to bee aliue whom the Arrians alleadged Athanasius had slaine As concerning the ouer-throwing of the holy Table and breaking of the holy Cuppe by Macarius whome Athanasius had employed and therefore the blame was laide vpon him it was found to be a notable lie because when Macarius entered into the Church of Mareota where this fact was alledged to bee done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were present in the Church And such kinde of persons were not permitted to be present at the celebration of diâ—…ine mysteries Ishyras also who was the principall forger of all the fore-mentioned calumnies was found to haue bene tyed to the bedde by infirmitie at that time when Macarius was alledged to haue done these thinges And finally it was founde that â—…shyras had receiued a Bishopricke as the wages of iniquity from the Arrâ—…ans before he had bene admitted presbyter in any Churâ—…h Also the supplicant billes of Paulus Asclepas Marcellus c were read tryed and examined and they were all found honest vpright men and they were all recommended by the letters of the Councill of â—…ardica to their owne flockeâ—… On the other part the Bishops whom the Arrians had intruded in the places of the fore-mentioned brethren they deposed them and abhorred their memorie such as Gregorius in Alexandria Basilius in Ancyra and Quintianus in Gaza of whom they decearned that they were not worthy of the name of common Christians let be to be called bishops commanding all people to forsake their fellowship and neither to send letters to them nor to receiue letters from them The like sentence they pronounced against Theodorus of Hâ—…raclea Narcissus of Neronias Acacius of Caesarea Palestinae Stephanus of Antiochia Ursatius of Sigidun in Mysia Valens of Myrsain Pannomia Menophantus of Ephesus and Georgius of Laodicea principall patrons of the Arrian Heresie The Arrians on the other part assembled themselues in Philippopolis a towne of Thracia and there they damned of new againe Paulus and Athanasius Likewise they damned Iulius B. of Roâ—… Osius b. of Corduba Protogenes b of Sardica Maximinus b. of Trieâ—… and many others whom they cursed also because they had admitted to their fellowship those Bishops whom they had deposed Sozomenâ—…s is in that opinion that the Councill of Philippopolis preceeded the Councill of Sardica From 35. Prouinces did Bishops resort vnto the Councill of Sardica From this time forward there was added diuersitie of affection vnto diuersitie of opinion and these who dwâ—…lt in the East did not communicate with them who dwelt in the West Some Arrian Bishops dwelt in the West such as Auxentius b. of Millan and Ursatius Valens But by the vigilant trauels of the b. of Rome and other godly Bishops of the West it came to passe that these Sâ—…minaries of errours did not preuaile much in the Wâ—…sterne partes This is that Councill whereinto Iulius B. of Rome for his good carriage good deseruings was appointed to be Iudge of Appellations when the like case fell out that righteous men were oppressed with the vnrighteous deâ—…ling of Heretiques But remember that this is a constitution of the Councill of Sardica and not of the Nicene Councill And this was a priueledge both persona'l and temporall for extraordinary causes conferred to Iulius but not to bee extended to all his successors nor yet to continue at all times In the yeere of our LORD 356 and fiue yeeres after the Councill of Sardica by the commandement of the Emp. Constantius a Councill was gathered in Sirmium a towne of Illyria Bullinger calleth it a towne of
Pannoâ—…ia Photinus bâ—… of Sirmium had renewed the Heresies of Sabellius and Samosatenus A disputation was instituted bitwixt Basilius b. of Ancyra an Arrian Heretique and Photinus a Sabellian Heretique in which disputation Photinus was thought to be ouercome and was damned by the Councill as an Heretique and banished by the Emperour In this Councill they set downe summes of Faith one in Greeke and two in Latine whereinto albeit they absteined from the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuerthelesse they gaue great glorie to the Sonne of GOD. But in ende they repented and by the Emperours authoritie woulde haue recalled backe againe the coppies of the summes of Faith set foorth at Sirâ—…ium But the mandates of the Emperour commanding in moste rigorous forme to deliuer backe againe the coppies that were pasâ—… abroade coulde not bring to passe that that thing which was once diuâ—…lgated should be againe suppressed The weakenesse of Osius b. of Corduba kythed in this Councill hath beene touched in the historie of his life After that the Emperour Constans was slaine by Magnentius the whole Souereignitie both of the East and West was in the handes of Constantius alone The Arrians moued him to assemble a Councill at Millan partly for ratification of the sentence pronounced against Athanasius in Tyrus and partly for subuersion of the Nicene Faith The Occidentail Bishops to the number of 300. at the Emperours command assembled at Millan But neither woulde they ratifie the deposition of Athanasius nor yet alter the summe of Faith And some of them with libertie and freedome accused the Emperour of vnrâ—…ghteous dealing For this cause manie worthie Bishops were banished such as Liberius bishop of Rome Paulinus bisshop of Triere Dionysius biâ—…op of Alba Lucifer bishop of Calaâ—… in Sardinia Eusebius bishop of Vercollis in Liguria If in this Councill Osius bishop of Corduba was banished as Theodoretus recordeth it woulde appeare that the Councill of Millan preceeded the Councill of Sirmium because that Osius immediatelie after hee was reduced from banishment was compelled to addresse to the Councill of Sirmium But I haue followed the order of Ecclesiasticall Writers In the yeere of our LORD 363. and in the 22. yeere of the reigne of Constantiuâ—… the Arrians hauing a great vantage of the flexible minde of Constantius moued him to appoint a place wherein a generall Councill shoulde bee gathered for confirmation of their Faith Whether this place was the towne of Nicomedia or Nice alwayes it was shaken with earth-quake and the GOD of Heauen hindered the purposes of their mindes The next course was that two Nationall Councils should be conueened one at Ariminum in Italie as a meete place for the Bishops of the West to conueene into and another in Seleâ—… of Isauria as a meete place for assembling of the Orientall Bisshops To the Council of Ariminum more then 400. Bishops did resort In this Nationall Councill compeared Urâ—…atius and Valens with Germanus Auxentius and Caius and Demophilus desiring that the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wordes not found in Scripture and grounds of vnsupportable contention in the Church shoulde bee cancelled and rased out of the summe of Faith and that the Sonne of GOD should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of like substance with his Father The fathers conuecned at Ariminum altogether disliked this proposition of Ursatius and Valens and adhered for the most part of them closely to the Nicene Faith excluded from the fellowship of the Church Ursatius and Valens with their complices aboue mentioned as the letter of the Councill written to the Emperour clearelie beares With the letter the Council sent twenty Ambassadours chosen and selected men who shoulde giue further instruction to the Emperour anent the matter of Faith But Ursatius and Valens preueened the Ambassadours of the Councill and by sinistrous informations hindered them from accesse to the Emperour onely their letter was read whereunto the Emperour returned a differring answere bearing that for the present he was busied with weighty affaires of his kingdomâ—… but when he should find any braithing time hee should hearken vnto them The Councill sent the seconde time to the Emp. desiring they might haue liberty before the winter season to returne to their owne flockes And herewithall they assured the Emp. that in the matter of the Faith they woulde adhere to that which was comprehended in their former letter To this second message no answere was returned Therefore the Bishops wearied with long attendance returned cuery man to his owne flocke the Emp. counted this dissolution of the Councill without warrande of his authoritie to be a contempt of his Soueranitie Therefore hee gaue charge to Valens to publish the summe of of the Arrian Faith read in Ariminum albeit it was both disapproued and rejected with power also to Ursatius and Valens to â—…ject those bishops out of their places who would not subscribe to the Arrian Faith and to ordeine others in their rowmes Ursatius and Valens beeing strengthened with the Emp. commandement not onely troubled the Churches of the West but also went to Nica a towne in Thracia where they gathered a number of Bishops of their owne faction and approued the summe of Faith read by Arrians in Ariminum being first translated into the Grieke language and this they called the Niâ—…ene Faith deceauing themselues with vaine hopes as if men had beene so senselesse as to be altogether deceaued by the similitude of the wordes Nica in Thracia and Nice in Bithynia Morâ—…ouer Athanasius was as yet aliue who could haue discouered both the blasphemie of the Arrians at Sirmium and the falsehood of the Arrians at Nica for at Sirmium in the first Session of the Councill it was written by the Clarke of the Councill Presente Constantio sempâ—…rno Magno Augusto Consulibus Eusebio Hypatio Loe saith Athanasius writing to his friendes the Arrians will not call the Sonne of GOD euerlasting but they say there was a time whereinto he was not but they call the Emp. Constantius being a mortall man euerlasting Emperour Selencia is a towne of Isauria or Cilicia from whence Paul and Barnabas sailed to Cyprâ—…s Isauria lyeth betwixt Lycaonia and Cilicia and in an ample signification it comprehendeth Cilicia In this towne conucened 160. Bishops of the East in the moneth of December of that same yeere of our LORD whereinto the Councill of Ariminum was assembled Leonas one of the Princes of the Emp. couâ—…t and Lucius otherwise called Lauritius Captaine of the bandes of souldiours in Isauria were appâ—…inted to attend the peace of the assemblie and that all things should bee done decently and in order The Emperour gaue commandement that the matter of Faith shoulde bee first intreated but afterwarde hee gaue commandement that the liues of them who were to bee accused shoulde first bee examined Whereupon arose contention in
Angels is damned as horrible idolatry and a forsaking of CHRIST And the bookes of holy Canonicke Scripture which are to be read in time of holy Conuocations of people are particularly reckoned out both of olde and new Testament And in this catalogue of Canonicke bookes no mention is made of the bookes of the Machabees of Ecclesiasticus and other Apocreeph bookes Vnder the reigne of the Emperours Valentinian Valens and about the yeere of our LORD 370. With aduice of both the Emperours a Councill was gathered in Illyricum wherein the Nicene Faith had confirmation and allowance The Emp. Valens was not as yet infected with the poison of the Arrian heresie Lampsacum is a towne situated about the narrow passages of Hellesp◅ntus The Macedonian Heretiques sought libertie from the Emp. Valens to meete in this towne who granted their petition the more willingly because hee supposed that they had accorded in opinion with Acacius and Eudoxius but they ratified the Councill set foorth at Seleucia and damned the Councill holden at Constantinople by the Acacians The Emp. Valens being d◅ceiued of his expectation commanded them to be banished their Churches to be giuē to the fauourers of the opinion of Eudoxius This dash constrained the Macedonians to take a newe course and to aggree with Liberi◅s b. of Rome But these Chame◅ions when they had changed many colours they coulde neuer be white that is sincere and vpright in Religion Vnder the Emp. Valentinian in the West Damasus b. of Rome gathered a Councill in Rome wherein he confirmed the Nicene Faith and damned Auxentius b. of Millan with Ursatius Valens and Caius Likewise hee damned Apollinaris and his disciple Timotheus In the yeere of our LORD 383. or as Bullinger reckoneth 385. in the thirde yeere of the reigne of THEODOSIUS a Generall Councill was gathered at Constantinople consisting of 150. Bishops of whom 36. were entangled with the Heresie of Macedonius who called the Holy Spirit a creature a minister and seruant but not consubstantiall with the Father and the Sonne In this Council the Macedonian Heretiques were louinglie admonished to forsake their errour and to embrace the true Faith that so much the more because they had once already sent messengers to Liberius and professed the true Faith But they continued obstinately in their errour and departed from the Councill The Heresie of Macedonius was damned the Ni◅en Faith confirmed with amplification of that part of the Symbole which concerned the Holy Spirit in this manner I beleeue in the Holie Spirit our LORD giuer of lise who proceedeth from the Father and with the Father and the Sonne is to bee worshipped and glorisied They ordeined Nectarius b. of Constantinople and that Constantinople shoulde haue the prerogatiue of honour next to Rome Great care was had of Prouinces that they shoulde not of new againe be infected with Heresies For this cause the name of Patriarches in the Councill of Nice appropriated to a fewe in this Generall Councill is communicated to manie To Nectarius Megapolis and Thracia was alloted ◅ontus to Helledius Cappadocia to Gregorius Nyssenus Meletina and Armenia to Otreius Amphilochius attended vpon Iconium and Lycaonia Optimus vpon An◅iochia and Pisidia Timotheus vpon the Churches of Aegyt Laodicea was recommended to Pelagius Tarsus to Di◅dorus and Antiochia to Meletius who was present at the Councill and ended his life in Constantinople To other Bishops a care and sollicitude of their owne boundes was committed with this caueat that no man should inuade the bounds belonging to another but if necessitie so required Synodes should be assembled and euery one beeing desired shoulde mutuallie assist his neighbour The great affaires of the Church and the care of their brethren in the West compelled them to meete againe in Constantinople where they wrote a Synodicke letter to Damasus bishop of Rome to Ambrose B◅itto Valerianus Acholius Anemius Basilius and to the rest of the Bishops conueened at Rome Wherein they declare the manifolde troubles they had sustained by Heretiques and now alb◅it in the mercie of GOD they were ejected out of the sheepe-folds yet like vnto rauening wolues they were lurking in woods seeking oportunitie to de◅our the sheepe of CHRIST They excuse their absence because the infirmitie of their Churches newly recouered from the handes of Heretiques coulde not permit manie of their number to journey to Rome Alwayes they sent their beloued brethren Cyriacus Eusebius and Priscianus to countenance the assembly at Rome In matters of Discipline they recommended vnto them the Canons of the Councill of Nice namely that Ecclesiasticall honoures shoulde bee conferred to persons worthie and that with the speciall aduice and consent of the Bisshops of that same Prouince with assistance of their confining neighbours if neede required After this maner was Nectarius Bishop of CONSTANTINOPLE Flavianus Bishop of ANTIOCHIA and Cyrillus Bishop of HIERUSALEM ordained Heere marke that the consent of the Bishop of Rome was not necessarie to the ordination of the Bishops of the East And the usurped authoritie of the Bishop of Rome smelleth of Noueltie and not of Antiquitie This Synodicke letter sent from Constantinople woulde seeme to import that the Councill which Damasus gathered at Rome was assembled in the dayes of Theodosius or els that hee had gathered two assemblies in Rome at diuers times and yet for one purpose Godly Emperours and Kinge◅ such as Constantine Theodofius and Dauid were very carefull of the unitie of the Church that it might bee like vnto a compact Citie as Hierusal◅m was when the toure of Iebus was conquised then the people worshipped one GOD were obedient to one Law and subject only to one Sou◅reigne Theodosius in the fifth yeere of his reigne c◅ring for the peace of the Church conueened a great Nationall Councill at Constantinople not only of H◅mousians but also of Arrians Eunomians and Macedonians hoping that by mutuall conference possibly they might in end accord The good Emp. consulted with Nectarius Bishop of CONSTANTINOPLE N◅ctarius with Agelius a Bishop of the Novatians Agelius with Sis◅nius an eloquent man and a mightie Teacher and a reader in his Church This man considering that by contentious disputations schismes were increased but not quenched gaue this aduice to Nectarius that hee shoulde counsell the Emperour to demande of Heretiques in what account they had the holie Fathers who preceeded their time The Heretiques at the first spake reuerently of the Fathers but when they were demanded if in matters of Faith they woulde giue credite to the testimonie of the Fathers the Her◅tiques were diuided amongst themselues Therefore the Emperour rent in pieces the summes of the Arrian Eunomian and Mac◅donian faith and ordained the Homousian Faith onely to haue place The seconde Councill of Carthage was assembled vnder the reigne of Theodosius neere vnto the time of the Generall Councill holden in CONSTANTINOPLE In it first
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
to wit in those that are dead If they had followed the certaintie of Scripture what needed such doubtsome and staggering speeches When a tall Cedar falleth many little trees are bruised by the fall of it and when worthie men doe fall into an errour it is offensiue to manie The dolorous examples of Iacob Dauid Salomon and the plurality of their wiues contrary to the first institution of GOD proueth this to bee true Helcana the father of Samuel was not free of this fault And when the Apostle Paul writeth of the giftes that are requisite in a bishop hee would haue him to bee the husband of one wife which exhortation had beene vnnecessary except the preposterous following of the faultes of holie Fathers had beene so uniuersally ouer-spread that scarce the Pastors themselues were free of the contagion of this disease But the GOD of Heauen hath permitted this to bee for our triall euen to trie whether wee loue the LORD our GOD with all our heart or no for if wee loue the LORD with all our heart wee will neuer prefer men to GOD nor mens examples to GODS Commandements how holy and godly so euer they haue beene But now to returne to these two learned Fathers of whom I began to speake Some excuse this weakenesse by the libertie of Rhethoricall ornamentes And indeede incase a lap of this transparent-couering bee not spred ouer the speeches of Nazianzenus who preferreth the paineâ—…ull trauâ—…ls of Basilius to the trauels of the Apostle Paul who filled the world with the preaching of the Gospel from Iudea to Ilyricum If I say this forme of speaking bee not excused by Rhethoâ—…icall ornamentes and namely the figure Hyperbole no Christian man coulde gladly lende his eare to such speeches But now to leaue the sandie ground of mens speaches to conuert our selues to the doctrine of diuine Scriptures as to a sure foundation wherevpon if wee leane we shall not bee deceiued The LORD saith in his word Call vpon meâ—… in the day of thy trouble and I will deliuer thee and thou shalt glorifie mee From this ground of holy Scripture let our Treatise arise wherein GOD willing first wee shall consider the purpose of the Prophet next wee shall declare that Prayer is a part of spirituall worship onlie belonging to GOD thirdly that IESUS CHRIST is the only mediator of our intercession and last that prayers to Angels to the blessed Virgine the mother of our LORD and to the Saintes departed hath no grounde in Scripture and this custome was disliked by many of the ancient Fathers Now the purpose of the Prophet in the fifty Psalme is manifest namely this to conuict Hypocrites who contenting themselues with outward sacrifices neglected the spiritual worship of GOD wherein GOD hath principall delight as CHRIST saith GOD is a Spirit and they that worship him must worship him in spirit and trueth But Hypocrites will needes present vnto GOD chaffe in stead of Corne drosse in stead of Golde and an outward scroofe of externall worship in stead of the very substance of his spirituall seruice To draw them from this grosse imagination he brings in GOD himselfe speaking from his holy Sanctuarie and declaring that outward sacrifices haue bene oft times intermitted without any reproofe of them who beeing compelled by necessitie and not willingly left off the offering of sacrifices In Aegypt the Iewes coulde not offer such beasts as the Aegyptians worshipped els they would haue stoned them to death In Babylon they had not an Altar whervpon they coulde offer sacrifices to GOD lawfully And at some times when both Alter and sacrifices were at hand yet Dauid complaineth that by violence he was debarred from the Courtes of the LORD All these times GOD did not reproue his people for omitting of externall sacrifices because they were constrained by necessitie to intermit such outward exercises In the meane time they worshipped GOD in spirit and trueth and it lay not in the power of their hatefull enemies to hinder them from worshipping GOD spiritually Secondly the Prophet brings in the LORD declaring that hee had no pleasure in bloody sacrifices because hee neither eateth flesh nor drinketh blood and in case hee delited in such things hee would not require them at mens handes seeing that all the foules in the Mountaines and all the beastes in the Forrest are the LORDS and hee may use them according to his owne will and blessed pleasure But the LORD did institute such kind of sacrifices to last for a time as shadowes of thinges to come but they coulde neuer sanctifie the commers the reunto Therefore if they bee separated from CHRIST to whom they led the people as Types and Figures of his euerlasting sacrifice the LORD had no kind of regarde of them True it is that Sathan hath a delite in bloody sacrifices euen in so far as they are bloody and a destruction of the creatures of GOD as the sacrifices in the valley of Ben-hinnon doe testifie and the sacrifices offered to Diaâ—…a in Taurica chersonesus and the bloody tribute paied by the Athenians to Minos King of Candie by the expresse aduice and counsel of Apollo as Chrysostome clearelie affirmeth And this declareth that the deuill who was a murtherer from the beginning hath a delite in bloody sacrifices But God delited not in such sacrifices except only in so far as they were types and figures leading to the sacrifice of Christ. Yea the sacrifices of the Law were like vnto the fire set vpon the top of the marble towre of Pharos for the wellfare of ships and to direct them vnto the right harboure of Alexandria and like vnto the fire set vp vpon the vttermoste wall of HIERUSALEM on the North side called by Cosmographers Turris furnorum This serued to direct the foote-steps of them who in the night season were journeying to the holy Citie that they shoulde not aberre from the right entrie of the gates of HIERUSALEM Notwithstanding children sate about these fires and warmed themselues and knewe none other use wherefore they were appointed saue onely to warme those who were acolde in winter nightes euen so carnall Iewes reposed vpon sacrifices but marked not the right ende wherefore they were appointed by God But the Prophet leades a carnall people from externall sacrifices vnto spirituall exercises and namely vnto prayer and thankesgiuing and consequently to the obedience of faith the very vndoubted grounde of prayer and thankesgiuing for in these exercises consist deeper pointes of the worship of God then in outward sacrifices whether we looke to God or to our selues when wee looke to God hee is a spirit and consequently hee deliteth in spirituall seruice and when wee looke vnto our selues wee haue an earthly bodie and a spirituall soule and if we present vnto God the seruice of the most base part of our person and not the best part then wee fall vnder the curse threatned by
Malachie who saieth Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the LORD a corrupt thing This grounde being first laide that the principall purpose where â—…t the Prophet aimeth is not vnknowne it is the more eâ—…sie to step toâ—… to the wordes The Prophet bringes in the Lord saying Call vpon mee in the dry of thy trouble c This presupponeth that wee shall bee exercised with manifolde troubles as our maister CHRIST IESUS was crowned with thornes before hee was crowned with glorie yea and that wee shall bee so dashed with the vehement tempest of troubles that except wee bee well taught in the Schoole of GOD wee shall not know what hand to turne vs vnto as the ship-man did who sailed with Jonas euery man prayed to his owne GOD onely Ionas who was taught in the right Schoole directed his prayers to the liuing GOD who made the Heauen the Earth and was heard when he prayed out of the Whales bellie Nowe seeing that GOD inuiteth vs to bee his Disciples and hee will teach vs to whom and in what maner wee should pray in time of our troubles let vs lend our eare to our great School-maister not be ashamed to opeÌ„ our eâ—…re and to bind vp our mouth with silence when the LORD speaketh and count all the speeches of Fathers that repugne vnto this great Oracle of GOD to be like vnto eares of corne withered thinne and blasted with the East wind wherein there is no nourishing food In the second part of this Treatise it is to bee proued that Prayer is a spirituall sacrifice onely to bee offered to GOD and to none other neither in Heauen nor in earth for three principall reasons First in Scripture wee are taught to pray to him onely in whom wee trust and consequently to pray onelie to GOD. The Apostle Paul saith But howe shall they call on him in whom they haue not belâ—…eued Yea and the Prophet Ieremie saith Cursed bee hee that trusteth in man and maketh flesh his ariâ—…e and with-dr weth his heart from the LORD GOD is the just proprietare and owner of our soules for hee hath bought and purchased them with his owne blood and the LORD wil part stakes with no man neither can hee admit a corriual in points of his honour as the naturall mother coulde not abide to see her sonne diuided because hee appertained totally and wholly vnto her selfe so can not GOD abide that his glory be giuen vnto another or yet that any part of that thing that is once dedicated to GOD should bee conuerted to another use In holy Scripture wee reade of three moste abominable Altars to wit of the Aâ—…tar of Damascus and the Altar of Bethel and the Altar at Athens to the vnknowne GOD. The Altar of Damascus was abominable because it was builded to the worship of a false god The Altar of Bethel was abominable because on it the true GOD was worshipped in a forbidden maner And the Altar of Athens to the vnknowne GOD was abominable because they neither knew whom they worshipped nor yet the right maner of his worshipping Therefore in the matter of the worshipping of GOD let vs set our compasse right lest a little aberration procure a great ship-wracke and in the matter of Prayer let vs call vpon him onely in whome wee trust as wee are taught by the holy Apostle And let vs offer spirituall sacrifices acceptable to GOD through IESUS CHRIST The seconde argument whereby I proue that our prayers should bee made onely to GOD is this Wee should pray only to him who is Omnipotent and can support vs in al our distresses ergo wee ought to pray onely to GOD. The antecedent of this argument is euident by the latter part of that short prayer indited by CHRIST to his Disciples For thine is the Kingdome and the Power and the Glory for euer In that short forme of perfect prayer the first words leadeth vs to a consideration of the loue of GOD toward vs who is content to be our Father in IESUS CHRIST In the last wordes his power is described to bee infinite such as becommeth him who is King of Heauen and Earth who like as hee hath made all thinges so likewise hath hee an absolute Souereignitie ouer all thinges both in Heauen and in Earth Now that Omnipotencie is an attribute onely belonging to the diuine nature the very Gentiles could not denie it who attributed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onlie to God And it is certaine that all the Angels of Heauen could not haue supported the disasterous estate of man after his fall if God himselfe had not put hande to worke who onely knew the way howe his justice and mercy coulde kisse one another in the person of the Mediator Therefore seeing God onely is Omnipotent and none but hee what fooles are wee to put our trust vnder the shadow of the bramble as the Sichemites did and not to dwell in the secrete of the moste High and abide in the shadow of the Almightie I doe no wrong to the Angels in Heauen when I compare them to brambles in comparison of the eternall God their power is finite and bounded thâ—…ir prouident care ouer vs hath a beginning namely the time of their employment whereinto GOD appointed them to attend vpon vs but the power of GOD is infinite in his prouident care he appointed a kingdome for vs before the foundation of the worlde was laide Let vs therefore trust vnder this shadow of the Almighty and call vpon him in whom we trust Thirdly it may bee proued that wee should pray to GOD onely and to none other because their is neither commandemeÌ„t nor example nor promise to be heard in Scripture except that prayers bee made to the Creator onely and not vnto the creatures of GOD. And in this argument I find that some learned Papists giue ouer reasoning in the contrary and they render reasons wherefore there is no example in the old or new Testament of Inuocation of Saints namely this that in the old Testament the-Patriarchs and Prophets who departed this life went not presently to Heauen and had not the fruition of the presence of GOD incontinent but they went to Limbus patrum where their soules remained vntill CHRIST died and arose againe from death and then hee carried their soules to Heauen And this is the cause say they wherefore there is no example found in the old Testament of Inuocation of Saintes Likewise they say concerning the new Testament that if the Apostles had set downe any precept concerning Inuocation of Saintes it woulde haue seemed vnto the people that they were desirous that this honour should bee done vnto themselues after their death These are the foolish conjectures of Eccius Neuertheles the places that Papists cite out of Scripture to proue inuocation of Saints declare with what
conscience a great number of them entrea◅e this argument In like maner the factes and wordes of ancient Fathers are miserably abused When Papistes reade in the Epistles of Augustine that the Emperour went vnto the tombe of the Apostle Peter sometime a fisher and laide aside his Emperiall Diademe and humbly bowed his knees and prayed at the sepulchre of P◅ter they clap their handes and shout for joy as if their cause were wonne But such transparent visardes will blind no mans eyes except onely the eyes of simple ignorant people and the eyes of those who are wilfully blinded because the praying at the sepulchre of Peter will not proue that the Emperour prayed vnto Peter but onely to GOD. And this custome was the more tolerable because Christians for the space of three hundreth yeeres were accustomed to heare GODS worde preached to receiue the Sacramentes yea and to pray in such places whereinto Martyres had glorified GOD by patient suffering of death for CHRISTES sake In all these actions they worshipped GOD whose worde they hearde preached in that place whose blessed Sacraments they receiued also in that place and they bowed their knees and prayed to GOD and not to the Martyres in that place yea and when the persecution ceased and Temples were builded there was a reuerent commemoration of the names of the Martyres without any inuocation and praying vnto them as Augustine expresly declareth Nowe let this grounde bee deepely setled and rooted in our heartes that GOD is the onely Fountaine and giuer of all good giftes who also knoweth all our miseries and is Omnipotent and can support them at such time as his Majestie knoweth to be expedient For the vision of GOD as saith the Prophet hath the owne appointed time and at the last it shall speake and not lie though it tarie Waite for it shall surely come and shall not stay And so much the more let vs with patient expectation awaite vpon the support that commeth from the throne of the grace of GOD because the LORD neuer commeth to vs with an emptie hande and neuer visiteth vs out of season as earthlie Phisitions doe oft times but euen when hee findeth vs lying in our graues and rotting in the stinke of a tab◅rnacle forsaken by the ghost who was wont to dwell into it then can hee raise vs out of graues as hee did LAZARUS This grounde beeing deepely fixed in our heartes I proceede to the n◅xt heade to declare that no man can approach neere to GOD without a MEDIATOR and that CHRIST is the onely MEDIATOR both of our Redemption and also of our Intercession and none other except hee onelie As concerning the first assertion that wee haue neede of a MEDIATOR there is no man so voide of vnderstanding who will denie it Like as in the fabricke of the worlde fire and water are elementes of so discrepant qualities that the Lord would not set them contiguouslie together lest the one should haue comsumed the other Therefore the Lord in his vnspeakeable wisedome hath set an element of a mid nature betwixt them to wit the Aire In the vppermoste parte of it not abhorring from the qualities of the fire and in the lower region of it conforming to the qualities of the water Euen so there can bee no fellowship betweene the holy God and sinnefull man without a Mediator And it was well said by Iosua Yee cannot serue the Lord for hee is an holy God he will not pardon your iniquitie nor your sins Therefore necessitie driueth vs in the Treatise of Inuocation to speake of the Mediator I will not paine my selfe to proue the thing that is not denied Papistes themselues grant two thinges First that Christ is the onely Mediator of our redemption Secondly that Christ is the onely Mediator of intercession betwixt God and vs. But herewithall they affirme that the Saints are mediators betwixt Christ vs. Of that which is fully grāted that Christ is the only Mediator of our redemption I infer according to the grounds of holy Scripture that Christ is also the onely Mediator of intercession For these two are vnseparably lincked together and he who hath the one honour hath both In the Epist. to the H◅brues it is said that Christ is the onely Mediator of our redemption and hereof it is inferred that hee is the onely Mediator of our intercession the wordes of the Apostle are these speaking of Christ But this man because hee indure◅h for euer hath an euerlasting Priesthood In these wordes Christ is set downe as the onely Mediator of our redemption Now marke that which followeth as a necessary consequence vpon the fore-mentioned grounde Wherefore hee is able also perfectly to saue them that come to GOD by him seeing hee euer liueth to make intercession for them Heere Christ is pronounced to bee the onely Mediator of our intercession and this conclusion is gathered vpon this ground because hee hath saued vs by his euerlasting sacrifice which is as much as to say because hee is the Mediator of our redemption Againe holie Scripture will inuert this order and set intercession in the first place and vpon this ground that Christ is the only Mediator of our intercession will conclude that Christ is also the onlie Mediator of our redemption Marke the words of the holy Apostle My babes these thinges write I vnto you that yee sinne not and if any man sinne wee haue an Aduocate with the Father IESUS CHRIST the Iust and hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the Whole Worlde In these wordes Christ is first called our Aduocate and hereof is inferred that hee is our propitiation which is all one as if hee had saide CHRIST is the onely Mediator of our redemption In the Law of Moses the high Priest was only but a type of the true Mediator of intercession yet while hee was presenting the blood of the sacrifice of propitiation into the most holy place all the people stood without and neither Priest nor people remained within the court where the Altar of brunt offering was vntill the high Priest came foorth out of the moste holy place Now seeing our Lord Iesus hath offered a sacrifice for our sins ◅nd hath caried the blood of the euer lasting Couenant vnto the moste holy place that is vnto Heauen and is actually performing the office of our great Aduocate and making intercession for vs let no man presume to step to the Alt◅r and to take vpon him to bee a Mediator of redemption or intercession our high Priest is doing that worke in his owne person tarie vntill hee come foorth out of the moste holy place and then there shall bee no more disputation anent Mediators of interc◅ssion Augustine vtterly excludeth Peter and Paul from this honour to bee counted Mediators of our intercession because like as they prayed for others euen so in like maner
would send from the Heauen the diuine flame of his celestiall loue to the ende that the fleshly conceits of mens hearts may bee brunt vp and that they may bee fully perswaded that the LORD who made the Heauen and the Earth is hee alone to whom spirituall sacrifices are to bee offered and that through IESVS CHRIST to whom with the Father and the Holy Spirit bee praise and glorie now and euer AMEN A TREATISE Of the authoritie of COUNCILS IN the first three hundreth yeeres of our LORD Councils were few in number and verie obscure and few of them had great authoritie except the Councill holden in HIERUSALEM by the Apostles yet was the first age after CHRIST the golden age whether wee consider doctrine or maners in doctrine more sincere in maners more vnreproueable then any age after following in so much that all the accusations forged against their doctrine and conuersation were but calumnies and lyes The banquets of Thyestes and the chambring of Oedipus perpetually objected to the Christians of the primitiue Church what were they but cauillations in thinges whereof they had no vnderstanding They knew not what the spirituall eating of the flesh of CHRIST did meane neither knew they how necessary it was for Christians to keepe holy assemblies in the night time when they had not libertie to doe it in the day time And they spake euill of things they could not nor would not comprehende as the Gracians and Romanes counted the Hebrues Barbarians because they had no regard to vnderstand their language But out of all question the first age was the golden age of the worlde after it was renewed by the comming of CHRIST in doing of good more willing in suffering of euill more patient then anie age that followed the first 300. yeeres of our LORD And that thing where into the primitiue Church seemeth to be inferiour to posteriour times to wit in number and splendor of Councils in that same point it hath a prerogatiue such as Iuda had ouer Israel there were more altars in Israel then in Iuda but that one altar in Hierusalem was better then all their altars And the Councill holden in Hierusalem by the Apostles in the dayes of the Emperour Claudius was better then all the Councils either Generall or Nationall that euer were gathered since those dayes Now before I speake in particular of thâ—… necessitie of Councils of their authoritie of the abuse of Councils and power to conuocate them and who should haue vote in Councils somewhat is to bee premitted concerning the name giuen vnto Gâ—…nerall or Nationall assemblies Gratianus busieth himselfe in manie vnnecâ—…ssarie thinges and in this also to secke out the Etymologie of the Latine word Concilium and hee deduceth it from the word Cilium called in the Greeke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the eye lid and the compound word Concilium signifieth the companie of men who agree in one minde as the eye liddes doe when they couer the eyes they couer both together and when they open againe to giue place vnto the sight of the eyes they open both at once And so Gratianus thinketh that Concilium is Coelus consentientium that is a company of men who agree in one mind The fourth Councill of Garthage requireth beside consent and agreement in one minde a consent to the veritie and trueth of GOD therefore they say that the assemblie of Heretiques should not bee called Concilium but Conciliabulum But in acurate seeking out of Etymologies scarce can Plato himselfe in his Dialogue called Cratylus escape the blame of curiositie the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainer and is borrowed by the Latinists who usually call a Councill Synodus and it is used in this sence to betoken a meeting of men in spitituall offices for timous suppressing of corruptions either in Doctrine or maners springing vp into the Church The necessitie of Councâ—…ls may bee proued by these arguments following First those ordinarie meanes which the Prophets and Apostles who had their callinâ—… and gifts immediatly from GOD did use for suppressing of false doctrine and corrupt maners should of necessitie continue in the Church But so it is that conuentions assemblies was one of these ordinary meanes ergo they should continue in the Church The seconde part of the argument is proued by the example of the great assemblie gathered at Silo in the dayes of Iosua to suppresse the apparent defection of the Reubenites Gadites and halfe tribe of Manasses from the true worship of GOD as seemed vnto them And this Assemblie had allowance of GOD forasmuch as it was ordered with wisedome the glory of GOD was onely respected and the ende of it was peace in ISRAEL Next the great assemblie of the ten tribes at mount Carmell procured by Helias the Prophet but gathered by the commandement of Achab the king of Israel declareth that assemblies of Church-men and others of chiefe authoritie was an ordinarie meane to reforme abuses in Religion albeit no reformation followed after this assemblie yet the enemies of the true Religion were conuicted in their consciences false teachers were disgraced and punished and the zeale of Helias toward the glory of GOD had allowance by a miracle of fire from Heauen In like maner Samuel by gathering a great assemblie of all Israel at Mizpah procured a reformation both in Religion and maners amongst them Dauid in transporting the Arke to the citie of Dauid Salomon in the dedication of the Temple both used the support of holie assemblies gathered to that effect And in the new Testament the Apostles Elders and Deacons met together in an holie assemblie at Hierusalem and timouslie suppressed the doctrine of false teachers who affirmed that the Gentiles could not bee saued by faith in CHRIST onely except they had also beene circumcised and kept the law of Moses All these examples and manie more contained in holy Scripture teach vs that the meeting of holie assemblies was an ordinarie meane to suppresse corruption in doctrine and maners and to aduance the kingdome of GOD. Secondlie that thing which godlie Emperours did for the suppressing of Heresies following the examples of the Prophets Apostles especiallie when no better meanes could be found out is necessarilie to bee obserued But so it is that the godlie Emperours Constantine Theodosius Valentinian the third and Theodosius the second the sonne of Arcadius and Martianus conuocated Councils for suppressing of the Heresies of Arrius Macedonius Nestorius and Eutyches and no better meanes could be found out neither as yet can bee founde out for suppressing of Heresies Therefore the custome of conuocating Councils at times requisite is necessarilie to bee obserued Other arguments albeit they haue not so necessarie a consecution as the former notwithstanding they proue that lawfull Councils are a terrour to the kingdome of the Deuill and that the instrumentes of Sathan such as Iulian the
word of GOD and therefore their ordinances were worthie to bee obeyed because the warrand of the Holy Spirit and the warrand of the Holy Scripture and Apostolicke authoâ—…itie all concurring together gaue a full grace to the Councill of Hierusâ—…lem For this cause in the famous Councill of Nice all their constitutions haue not a like reuerence the sentence pronounced against Arrius was well confirmed by testimonies of holâ—…e Scripture but in appointing Patriarches in attributing vnto them jurisdiction and power to conuocate Councils within thâ—…ir owne bounds for timous suppressing of Heresies they bring no testimonie of Scripture but in stead of Scripture they set downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let ancient customes haue place The Councill of Nice in this point did as Iosua did who 〈◊〉 a couenant with the Gibeoniâ—…es but consulted not wâ—…th thâ—…m 〈◊〉 of the LORD Euen so the Counâ—…ill of Nice in 〈◊〉 â—…o gâ—…eat preâ—…eminence to a few men they consulted not with Holy Scripture which warnâ—…th Pastors to feede the flocke of GOD which â—…ependeth vpon them And the issue declared that Gâ—…D gaue not such a blessing to the constituting of Patriarchâ—…s as hee gaue to the condemnatour sentence pronounced against Aâ—…rius For whereas they imagined that these Patriarches 〈◊〉 great authoritie shoulde timously gather Synodes and suppresse Hâ—…reticall doctrine it fell ouâ—… by the contrary that the Patriarches were the chiefe Hereâ—…iques themselues and chiefe defenders of Heresie such as Macedonius and Nestorius Patriarches of Constantinoâ—…le both damned for Heresie the one in the Counciâ—…l of Constantinople the other in the Council of Ephesus In like maner Honorius Patriarch of Rome Cyrus Patriarch of Alexandria Macarius Patriarch of Antiochia with Sergius Pyrhuâ—… and Paulus Paâ—…riarches of Constantinople were al condemned of Heresie in the sixt Generall Councill holden at Constantinoâ—…le ANNO 681. Oâ—… this that I haue already spoken it is euident that the best way whereby Generall or Nationall Councils may maintaine tâ—…eir authoritie and bee reuerently regarded is this if in all tâ—…eir determinations they set before them the bookes of Holie Scripture and conforme all their definitiue sentences to the wisedome which they haue learned out of the volume of those holy bookes following the example of the Church of Antiochia who remitted the decision of harde questions wherewith they were troubled to the mouthes of the Apostles of IESUS CHRIST And seeing wee haue not the Prophets and Apostles personallie present in our time the next is to haue recourse vnto the writinges of the Prophets and Apostles whereby the LORD speaketh nowe to vs as hee spake of olde time by the personall presence of the Prophets and Apostles to our Fathers And it is certaine that these of Antiochia went vp vnto Hierusalem not for any prerogatiue the towne had but because the Apostles were in Hierusalem And wheresoeuer wee see the Apostolicke doctrine vnuiolably obserued in that place let vs seeke resolution of all our doubtes and if the Apostolicke doctrine be departed from Hierusalem it selfe it is but a denne of theeues as CHRIST saieth Matth. 21. 13. and if it bee departed from Rome then is Rome it selfe spirituall Babylon it is an habitation of Deuils and the Hold of all foule spirits and a cage of euery vncleane hatefull bird and the constitutions that come from Rome are not to bee regarded Notwithstanding of this the Councils that hath casten the Apostolicke doctrine behinde their backe they haue guarded themselues with another kind of armour and they indeuour to haue credite and reuerence by the multitude of Princes people and learned Doctors assenting to the determinations of their Councils by the multitude of Anathemaes more in number then those that were pronounced out of mount Eball whereby they deliuer to the Deuill and that in most prodigall forme all those that will not assent vnto their Decretes By these meanes I say such like they purchase authoritie reuerence and credite to their late Councils Neuerthelesse there is one curse in Holy Scripture more to bee feared then all the curses of the Councill of Trent namely that which Paul pronounceth in these wordes But though that wee or an Angell from Heauen preach vnto you otherwise then that which wee haue preached vnto you let him be accursed And like as Aarons rod deuoured the Serpents of the Sorcerers of Aegypt albeit in number they were many euen so this one curse swalloweth vp all their curses pronounced against innocent people because they will not depart in a jot from the rule of wholsome Apostolicke doctrine In like maner it is said by Moses Cursed bee hee that confirmeth not all the words of this Lawe to doe them Consequently blessed are they who firmely adhereth vnto the Law of GOD. And by no authoritie of Princes Nations Councils or Doctors will bee withdrawne from the Law of GOD. And this BULLINGER hath wisely obserued in these wordes Tametsi caeat totus hic mundus minime tamen potest creatura quâ—…quam contra verbum creator is statuere neque decreta DEI aeterni abrogare Neque valet hic eruditio aut multitudo aut sanctitas aut ulla denique authoritas nam loquente DOMINO DEO universorum merito conticescit omniâ—… caro SAMUEL certe dicebat loquere DOMINE quoniam audit servus tuâ—…s that is albeit all the uniuersitie of this worlde shoulde bee assembled together yet the creature can ordaine nothing against the worde of the Creator neither can they abrogate the Decretes of the Eternall GOD neither can learning multitude holynesse or anie kinde of authoritie auaile in this matter for when the GOD of all creatures speaketh then justly all flesh shoulde keepe silence SAMUEL indeede saide Speake LORD for thy seruant heareth Likewise hee bringeth in a worthie sentence of PANORMITANE a famous Iurist saying that greater credite shoulde bee giuen to a Laike-man speaking the trueth according to Holie Scripture then to a whole Generall Councill speaking a lye contrarie to Scripture Moreouer albeit there were worthie Assemblies holden in SILO MISPAH and CARMEL in the dayes of the Prophets yet the Prophets are verie sparing to use argumentes tâ—…ken from the authoritie of these Assemblies but the Prophets leade the people continuallie to the Lawe of GOD as to the right grounde and Fountaine of all lawfull Councils so that their ordinarie speach is this This saieth the LORD and not this saieth the Assemblie gathered at MISPAH SILO or CARMEL they were so farre from equalling Councils to the Lawe of GOD that whensoeuer they did desire reformation of the people then they laide before them the Law of GOD but not the authority of Councils whose authority is nothing els but borrowed from the Law of GOD and therefore whosoeuer aduancâ—…th Câ—…uncils so high that they would equall Councils to Holy Scripture in my opinion they are not well acquainted with the Scriptures of GOD. In the new Testament mention is
conuocate the Generall Councill of Lateran wherein Popish Transsubstantiation did get allowance the like whereof no Pope preceeding his time euer persumed to doe Now I demande of these who defende the Popish Religion and herewithall continually bragge of Antiquitie whether or no this bee an ancient custome that the Bishops of Rome should conuocate Generall Councils The Historie is so euident and cleare that hee who is not altogether effronted will grant that it was not an ancient custome that the Bishop of Rome shoulde conuocate Generall Councils and no Pope did it before Innocentius the thirde Gratianus according to his foolish and flattering forme of writing bringeth in the testimonie of Iulius the first affirming that no Councill is or shall bee firme and sure without the allowance of the chaire of Rome What shall wee then say of the Councill of Hâ—…erusalem holden by the Apostles before there was any Bishop of Rome to giue allowance vnto it Notwithstanding euen Pope Iulius himselfe when hee writeth to the Bishops gathered in the Councill of Antiochia hee blameth them with manie faultes yet hee chargeth them not with this that they had assembled themselues together without licence obtained from him but rather for this that they had not required him or his messengers to be present at their assembly Whereby it is euident that it was not an ancient custome that the Bishop of Rome shoulde conuocate all Generall and Nationall Councils With the like arrogancie the Bishops of Rome tooke vpon themselues to bee Moderators of Councils from thee yeere of our LORD 1215. vntill our dayes And this is another noueltie which the Romane Bishop coulde not bring in vntill hee had troden the Emperours authoritie vnder foote In the Councill of Nice Eustatius Bishop of Antiochia was Moderator In the second Generall Councill holden at Constantinople Gregorius Bishop of the great Towne at that time was President In the third Coun. conueened at Ephesus Cyrillus bishop of Alexandria was Moderator In the fourth conueened at Chalcedon in Bithinia Lucentius Pascasianus and Bonifacius messengers sent from Leo Bishop of Rome had the presidencie This is the first time whereinto the B. of Rome either in his owne person or by his Agent moderated any Generall Councill And at this time who can say that the Counc of Chalcedon was assembled by the commandement of Leo B. of Rome When as in the very frontespice of the Councill it is written Ex Decreto piissimorum fidelissimorum Imperatorum Valentiniani Martiani c. Moreouer it is euident by reading the Epistles of Leo that hee intraited for this fauour at the Emperours hand that the Generall Councill might haue beene conueened in Italie which hee needed not to haue done if by his owne authority he had power to conuocate Generall Councils It is well obserued by that worthy and learned writer of France Philip Morney that Baronius for excessiue desire hee hath to proue that Leo had power to assemble Generall Councils he changeth the Orthographie of the Latine language and in stead of Consilium Synodi Generalis indiximus hee citeth Concisilium Synodi Generalis injuximus It is true that Leo B. of Rome gaue aduice and counsell both to Theodosius and to Martianus to gather a Generall Councill but he had no power to appoint command that it should bee kept But this power belonged to the Emperour Baronius will not proue his purpose so easilie as by stealing in the letter C in place of the letter S. The fiâ—…t Generall Councill was assembled in Constantinople by the commandement of the Emperour Iustinian and not by the commandement of Vigilius B. of Rome neither was Vigilius Moderator in this Councill but Eutychius B. of Constantinople gouerned the Assemblie The sixt Generall Councill was assembled by the commandement of the Emperour Constantinus Pogonatus and was perfected by the commandement of Iustinianus the second his sonne Sergius Bishop of Rome did not appoint this Councill to be keeped neither woulde hee giue allowance to the determinations of this Councill because in it the constitutions of the Romane Church concerning prohibition of Marriage were disallowed Notwithstanding his Agent who was present in Constantinople and compeared in his name gaue consent and subscribed the Acts of the sixt Generall Councill but stolide saieth Platina that is foolishly writing with flattering stile pleasant things to the Bishops of Rome For dâ—…cision of the question concerning worshipping of Images 3. great Councils were gathered one by Constantinus Copronymus at Constantinople another by the Empresse Irene at Nice the third by the Emperour Carolus Magnus at Francfâ—…ra which of them soeuer shall bee founde the seuenrh Generall Council alwayes none of these three was gathered by the commandement of the Bishop of Rome neither was hee Moderator in anie of them The eight Generall Council was assembled by the commandement of Basilius Emperour of Constantinople but the Ambassadours of the Bishop of Rome Hadrian the seconde had the gouernament of the assemblie and they began early to manifest the portraict of their tyrannous gouernament No man was admitted to giue vote in the Generall Councill saue hee onely who woulde consâ—…nt and subscribe to the supremacie of the Bishop of Rome Adoration of Images did get full allowance in this Councill and this was a fore-running messenger of the tyrannie that followed heereafter from the 1215. yeere of our LORD vntill our time Now the Bishop of Rome conuocateth Generall Councils gouerneth them by himselfe or his substitute and maketh ordinances flatly repugnant to the written worde of GOD. No cause is so impious and vngodly that euer wanted an aduocate but this I repeat againe that hee is verie impudent who dare affirme that the Bishop of Rome of olde time did conuocate Generall Councils and was Moderator in them By conference with persons of the Romane Religion I vnderstand that they will not giue full credite to any Assemblie but to such a one as is lawfully conuocated holden and lawfully ended They count it lawfully conuocated when the Bishop of ROME by his Edict hath gathered it lawfully holden when the Bishop of ROME or els his substitute is Moderator of the Assemblie and lawfully ended when hee who is Moderator continueth in his office vntill the ende of the assemblie Such deepe instructions Papistes of our Nation haue receiued from their teachers and alas an ignorant person is soone shooueled out of the way but cursed bee hee that makeâ—…h the blinde to goe out of the way and all the people shall say So bee it Are not these Doctors of lyes ashamed at some times to commend the first foure Generall Councils with excessiue praises and againe to giue such instructions to their disciples as shall make the fiâ—…st foure Generall Councils to bee of no account because none of them was conuocated by the Edict of the Bishop of ROME but by the commandement of the Emperours CONSTANTINE THEODOSIUS VALENTINIAN and MARTIANUS
the excessiue commeÌ„dation of it that through manifold defections both in doctrine and maners that fell out amongst Monkes First they became both inuentors and propagators of Heresies Audâ—…i otherwise called Anthropomorpâ—…itae who supposed GOD to be fashioned according to the similitude of a man with head armes legges feete and other members proportionallie agreeing to the similitude of a mans bodie These Heretiques I say first sprang vp in the Wildernesse of Nitria Eustachius Bishop of Sebastia in Armenia albeit hee was not a Monke yet hee was an admirer of the Monasticke life and afterwarde was condemned as an obstinate Heretique in the Councill of Ancyra Marathonius who had beene a Thesaurer in the dayes of the Emperour Constantius and furnished money to the Emperours Souldiours in ende became rich by aduise of Eustachius Bishop of Sebastia in Armenia hee builded a Monastrie in Constantinople where hee propagated the Heresie of Macedonius which had beene quenched in Constantinople if Maratbonius vnder pretence of Religion had not propagated it Moreouer the Heresie of Messaliani and Euchytae did so ouer-spreade in Monastries that Letoiâ—…s Bishop of Meletina founde no better meane to suppresse this Heresie then by driuing the Monkes out of their Cloisters and setting the Monastries on fire Likewise Amphilocâ—…ius Bishop of Iconium in Lycaonia and Flavianus Bishop of Antiochia with great fightings and wressing hardly could get these Heretiques in their bounds discouered and subdued And Eutyches whose errour like a Canker-worme so long time molested the Church of GOD was hee not an Abbot in Constantinopleâ—… Polyâ—… also a ridiculous Monke obstinately defended the Heresie of the Monothâ—…tes in the fixt Generall Councill and offered to confirme that doctrine with a miraculous worke but with shame and confusion hee succumbed and was cursâ—…d by the Councill Moreouer Monkes were the chiefe defenders of the adoration of Images And in the second Council of Nue worshipping of Images is proued by a confabulation betwixt the Deuill a Monke and by another foolish dialogue betwixt a Monke his Abbot This was the first great dash that the Monasticâ—…e life got that many of them were founde rather propagators of Heresie then defenders of the trueth Corruption of maners amongst the Monkes began at disobedience to their superiours Of old the Conuent was very obedient to their Gouernour who some time was called Prepositus afterward Archimandrita and last Abbas and the Gouernour was obedient to the Bishop and the Bishop to the Emperour and his Deputies Neuerthelesse vnder the reigne of the Emperour Aâ—…cadius the Monkes of Aegypt went foorth out of their Monastries and came to Alexandria of purpose to slay their Bishop Theophilusâ—… which thing also they had performed if so be that by subtilty of flattring wordes hee had not mitigated their anger as is aâ—…eadie declared In like maner the Monks of Nitria to the number of 500. came out of the wildernesse to Alexandria not against their B. Cyrillus but against Orestes the deputie of the Emper. Theodosius whome they both outbraided and wounded And the Monke Ammonius who wounded the deputie was deseruedly punished to the death for his seditious attempt yet was hee commended by Cyrillus and counted a martyr but with the great disliking of good Christians who hated seditious enterprises against lawfull Magistrates Also the seditious Monkes of CONSTANTINOPLE whose insolencie Iohn Chrysostome 〈◊〉 to correct they slandered him as a senere angriâ—… fiâ—…ce and proude man and opened the first doore to his trouble so that his hatefull enemies both in Court and Church were encouraged by their meanes to procure his deposition banishment and death Likewise the Monkes of Nova Laura in HIERUSALEM who for Hereticall opinions were driuen out of their Monastries by their owne Bishop Eustochius they became very seditious and stirred vp horrible contention betwixt Theodorus Ascidas Bishop of Caesarea in Cappadocia and Eustochius Bishop of HIERUSALEM No contention haâ—… beene more pernitious in the Church of CHRIST then this Thâ—…odorus beeing in great fauour with the Emperour Iustiâ—…an if the fift Generall Councill had not staide all the attemptes of Theodorus by comdemning the Hereticall opinions of Origin which both the monkes of Nova Laura and Theodorus Asâ—…das did maintaine Finally the monks became so contentious seditious that not only they contended against their superiours but also they contended amongst themselues with vnsupportable hatred and euen in the wildernesse of â—…tria where their great fame and commendation did spring vp in that same place the fame and beautie of the Monasticke life did fade and wither Beside Heresie and contention other corruptions of maners stained and defaced the glorie of the Monasticke life namelie an inclination to idlenesse abstinence from manuall labours heaping vp of riches which they gathered of the sweate of other mens labours And this appeareth clearely by the writinges of Augustine who not onely testifieth that the monkes of his dayes so did but also they defended that it was lawfull to them to bee idle because CHRIST Saieth in the Gospell 〈◊〉 the foules of Heauen for they sow not neither reape neither carrie into the barnes yet your Heauenly Father feedeth them Are yee not much better then they Against whose idlenâ—…sse Augustine most sharpely enueieth saying that by the example of the foules of Heauen they coulde learne idlenâ—…sse but they woulde not imitate the foules of Heauen in carrying nothing into the barnes but they would lay vp in barnes and prouision houses those riches which other men with painefull trauels gained and brought vnto them And hee is so stomached against them that hee saieth Quis fer at homines contumaces ut gemina illeccbra corrumpantur dissolutaliceÌ„tia vacationis falsonomine sanctitatis that is who can suffer contumacious men intangled with double corruption both with the dissolute liberty of vacance froÌ„labour with the false conceit also of holines From the six hundreth yeere of our LORD vntill our dayes Monastries began againe to bee in great account in the sight of the world not for the exercises of reading praying meditation laborious working in a lawfull calling and charitie which were the ornamentes of the monkes of olde but for the splendor of costly buildinges like vnto the Palaces of Princes magnificent Churches pluralitie of Reliques great reuenewes daily increased by the liberalitie of Princes and this new beautie was like vnto the fairding of an olde woman when naturall beautie is spenâ—… then must shee bee decked with pictured colours inuented by the art of man and this kinde of beautie rauisheth the senses of such as are simple and ignorant And it is a wonderfull thing to consider how the heartes of men were transported with this new show of holinesse in so farre that some Kinges thought it to bee an holyer thing to enter into a Monastrie than to sit in their Royall Thrones and to gonerne in Iustice and
Righteousnesse the affaires of their Kingdome Bambaâ—… King of Gothes which nation reigned in Spaine resigned the title of his Royall authouritie to Euringus and entred into a Monâ—…erie Sâ—…bbus King of the Orientall Saxons left his Kingdome and entred into a Monasterie to the end that it might seeme that GOD gaue allowance vnto this superstition false miracles were inuented to grace this fact of sebbus for the tombe whereinto his bodie was laide beeing â—…n length an hand brâ—… shorter then his corpes was miraculously enlarged and lengthened to the just proportion of his dead bodie so that in the seuenth CENTURIE and about the dayes of Pope Vitaliaâ—…s it was a prouerbe in the mouthes of the people that three adm rable thing s feil out in their age First innumerable Abbaciâ—…s were builded Secondly the heads of King were shauen and they entred into Monastries Thirdly that whoredome waâ—… canonized that is notable â—…arlots were counted Saintes So with the increasing number of Monastâ—…ies superstition false miracles and a lewde conuersation in like maner daily increased In the eight CENTURIE Rachis King of Lom-bardis entred into the Abbacie called Cassinerse in Italie and his brother Aistulphus gouerned the affaires of the Kingdome in the dayes of Pope Zachariâ—… Caralomannus the elder brother of Pipinus King of France was first in the Monasterie builded vpon the Mount Sarapte afterwarde in the Monasterie called Cassinâ—…nse whether voluntarily or against his will I dispute not and hee ended his life in the Monasterie of Vienne in France beeing transported thither against his heart by the violence of his brother Pipinus In the ninth and tenth CENTURIES the Bilshops of Rome finding that their estate was mightily aduanced by Abbacies and Nunneries they also on the other part endeuoured to aduance the Monasticke life in so farre that Kings Princes were allured to profefâ—… themselues to be of the order of Monkes with dispensation not the lesse to them from the Bisshop of Rome vnder whose souereignity all high powers began to stoupe to gouerne their owne Kingdomes prouiding alwayes that with liberall giftes they had enriched the chaire of Rome So it came to passe that the world saw a rare and vnquoth spectacle to wit Kingly Monks and Monkes Kinges Yea and Kings were so bewitched with seducing speaches that they who would not abase their Royall estate with participation of Monkish orders yet they thought it was so holy and meritorious a turne to build Monasteries that by so doing they might merite forgiuenes of hainous sins As Edgarus king of England a man contaminated with many vild spots of sinne such as adultery murther tyranny and an aâ—…tender vpon three notable harlots yet because hee was accustomed euery yeere to build an Abbacy this holy fact abolished the remembraÌ„ce of all his faultes and made him worthie afâ—…er his death to haue his name togâ—…ther with the name of Wâ—…frida an holy Nunne and yet the Kings whore the name of her daughter Edâ—…ha whom she did beare to the King All their names I say were counted worthie to bee enrolled in the Catalogue of Saintes Caziminus King of Poll beeing driuen from his Kingdome entered into a Monasterie of France in the dayes of Benedict the ninth and the Poloâ—…ian Ambassadours who came to France to entrait their king to returne againe to his Kingdome wâ—…re fore grieued at his negatiue an were Yet by the meanes of Pope Benedict the ninth at whose handes all thinges might haue beâ—…ne obtained for money they obtained their King againe with libertie to him to marrie and to procreate children If Monasticke vowes bee lawfull the loosing of the bandes of Monasticke vowes for money was not lawfull This Benedâ—…ctus the ninth is he of whom Platina writeth that after his death his effigie appeared vnto a câ—…rtaine man horrible and monstrous more like the similituâ—…e of a Beast then of a man which betokened the beastly conuersation of this vnhappie Pope in his lifetime The examples of late dayes that are recent in all mens memorie of Lordes Earles Dukes Ladies yea and of the Emperour Charles the fift in his olde dayes who entered into Monastries and Nunneries whether to leade or to conclude their lifetime I passe ouer with silence This was the glorie of Monkes since the six hundreth yeere of our LORD vntill our dayes that Kinges Monarches Popes and mightie men in the world magnified their estate by repairing olde Monasteries building new Abbacies and bestowing great reuenewes and rents vpon them and some times as saide is entering themselues into Monastries either to leade or to ende their liues Monasteries also of late dayes became places of imprisonment especiallie of Noble persons dejected from their anteriour dignities so that Pope Christophorus himselfe in the dayes of the Emperour LODOVICUS the thirde beeing dejected from his Papall dignitie was thrust into a Monasterie Unicum 〈◊〉 refugium as saieth Platina that is the onely refuge of men who were in calamitie Constantine the sonne of the Emperour Leo thrust his brethren into a Monasterie rendri gâ—…vnto them a just recompence of the like inhumanitie that they had practised against their owne father Likewise Monastries became places whereinto men entered to sorrowe for by-past offences imagining that by the strickt obseruation of the rules of the Monasticke life they might obtaine forgiuenesse of sins at the handes of GOD. Paulus Cyprius Bishop of CONSTANTINOPLE before the seconde Councill of NICE entered into a Monasterie and lamented for that hee had consented to the abolishing of Images in the Councill assembled by CONSTANTINUS COPRONYMUS This PAULUS CYPRIUS was a man of a base timorous and feeble spirite who neuer knewe what the Godlie sorrowe described by the Apostle PAULE did meane which causeth repentance to saluation not to bee repented for hee had great neede to haue repented this his repentance and his sorrowe was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof Paul speaketh 2. Corint 7. This bastard glorie aboue specified whereof Monkes rejoiced when the firâ—…t ornamentes were lost did rather belong to the Conuentuall Monkes than to the Anachorites Wee reade not of Kinges who delited to exchange their Kingdomes with the solitarie liuing by themselues apart in the Wildernesse except Suatacopius King of Moravia who beeing ouercome in battell by the Emperour Arnulphus hee went to the Wildernesse wherin hee continued vntill the day of his death eating hearbes and drinking water with greater contentment of mind then hee liued before in the pleasures of his Kingdome As concerning â—…saphat King of India of whom Damascene writeth that hee forsooke his Kingdome and went to the Wildernesse and exercised himselfe continually in reading and praying for the space of fiue and thirtie yeeres it is but a fabulous narration and the writer of it cannot cite so much as one approued Author for confirmation of his alleadged Historie But the purpose of Damascene is to confirme a
Timotheus to bee their bishop The Emperour banished Timotheus beeing first foreseene that not onely Leo bishop of Rome but also all other bishops of chiefe account damned the ordination of Timotheus The terrible earthquake which destroyed a part of Antiochia and the more terrible fire which wasted a great part of Constantinople were fore-running tokens of the great desolation that should ensue by the detestable heresie of Eutyches Zeno. THE Emperour Leo left his Kingdome to his nephew the sonne of Zeno called Leo but hee fell sicke and died when he had scarce reigned 1. yeere So his father Zeno had the emperiall soueraignitie 17 yeeres he was of a bad religion dissolute in manners intemperate effeminate and hated of all men Therefore Basiliscus conspired against him and Zeno fled Basiliscus was a persecuter of the true faith damned by his encyclicke letters the Councell of Chalcedon restored Eutychian bishops to their places againe such as Timotheus Arideus to Alexandria Petrus Cnapheus to Antiochia Paulus to Ephesus fiue hundreth preachers were found who subscribed Basiliscus letters and cursed the councell of Chalcedon So great a plague it is either to haue ignorant Pastors who know not the trueth of GOD or cowardly teachers who will suffer no rebuke for the knowne trueth of GOD. Zeno returned to his Kingdome againe within 2 yeres he banished Basiliscus to Cappadocia where he was slaine with his wife and children He abolished the encyclicke letters of Basiliscus and eiected Petrus Cnapheus out of Antiochia and Paulus out of Ephesus Timotheus of Alexandria was old infirme and neere to the last period of his life els also he had bene eiected out of Alexandria for Zeno not for loue of the true faith but for hatred of the name of Basiliscus endeuoured to vndoe all that he had done Vnder the reigne of Zeno came Odoacer assisted with people of Pannonia called Rugi Turcilingi and Heruli and inuaded Italie and slew Orestes at Papia and compelled his sonne Augustulus to denude himselfe of emperiall honours so that the Romane empire as it beganne in the person of Augustus Caesar so likewise it ended in the person of Augustulus the sonne of Orestes Odoacer would not vsurpe the glorious title of an Emperour but called himselfe King of Italie and reigned 14 yeeres Zeno on the other part stirred vp Theodoricus King of Gothes to expell Odoacer out of Italie Theodoricus encountred with him diuerse times and preuailed In end he besieged him in Ravenna vntill a couenant of peace was bound vp betwixt them but it lasted short time for Theodoricus vnder pretence of friendship called Odoacer his sons to a banket caused them cruelly to be slain Afterward he reigned himselfe alone in Italic 33 yeres he reedified the townes in Italie which by violence of warres had bene wasted made desolate was well beloued of the people albeit in religion he was an Arrian yet he abstained from persecution of those who professed the true faith The Eutychian persecution is alreadie begun but the Arrian persecution is not as yet ended Hunnericus sonne of Gensericus King of Vandales was an Arrian persecuter so vnmercifull that in Africke where his dominion was he had neither compassion on sexe or age he banished at one time fiue thousand professors of the true faith And such as were infirme and weake could neither trauell by foot nor horse he commanded cords to bee knit to their legges and to traile them through the rough places of the wildernes and by such merciles dealing the death of many innocent people was procured but the LORD suffered not this crueltie to be vnpunished for the LORD plagued the Vandales with famine and pest and Hunnericus was so long tormented with venemous biles that in end he was cōsumed with vermine and in great miserie ended his most wretched life In this Centurie studying to brevitie I haue ouerpassed some remarkable thinges such as the deceitfull practises of the wise men of Persia to diuert the affection of their King Isdige◅des from the loue he caried to Maruthas bishop in Mesopotamia and Embassadour of Theodosius 2. This historie is set downe at length by Socrates In like maner the calamitie of the Iewes who dwelt in the Islle of Candie and were piteously abused by a deceiuing fellow who called himselfe Moses and promised to lead them through the Mediterran sea to their owne lande as Moses ledde the people of Israel through the read sea this calamitie read in the 7. booke of the ecclesiastical historie of Socrates chap. 38. The Jewes were cōmanded to cast themselues into the sea to swim vnto a rocke but they were drowned in the sea dashed vpon the hard rocke and by the meanes of Christian fishers some few escaped This historie is referred vnto the 434. yeere of our LORD so that it sell foorth vnder the reigne of Theodosius 2. The miraculous conucrsion of the Burgundians to the faith of CHRIST about the same time I haue of purpose ouerpassed willing to be short to giue a viewe of the historie to those who are desirous to read CHAP. II. Of Pastors and Doctors Patriarches of Rome AFTER Siricius succeeded Anastatius and gouerned the Church of Rome 3. yeeres About the yeere of our LORD 401. he entred into his office vnder the reigne of Honorius He made a constitution that men should not sit but stand when the gospell was read After him succeeded Innocentius and continued in his office 15. yeeres hee was an aduersare to the Novatians and Pelagians and was friendly to Iohn Chrysostome whose deposition Eudoxia the Emperours wife had procured Innocentius sent to Honorius and Arcadius 5. Bishops and two Presbiters to procure the appointment of a generall councill whereinto the cause of Chrysostome might be examined for he counted the gathering of an aecumenicke Councill the only remedy whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome could be settled but the aduersares of Chrysostome procured the messengers of Innocentius to be ignominiously entreated sent backe againe Heere let the iudicious Reader marke that the power of conuocating generall Councills appertained to the Emperour and not vnto the bishop of Rome In this mans time according to mine opinion the Romane Church began to swell in pride and to vsurpe iurisdiction ouer other Churches hauing no better ground than a personall and temporall act of the Councill of Sardica Zosimus the successor of Innocentius continued not aboue the space of a yeere and 5. moneths in office or 2. yeeres as Socrates writteth To him Platina ascribeth this constitution that no seruant should bee assumed into the clergie but he lamenteth that not onely seruants but also the sonnes of strange women and flagitious persons were admitted to spirituall offices to the great detriment of the Church He sent Faustinus a B. to the Councill of Carthage with 2. presbyters
of Constantinople left his charge entred into a Monastrie and lamented that he had consented to the abolishing of Images Gregorius B of Neocesarea one of the chiefe disallowers of Images in the Councill holden at Constantinople gaue in his supplicant bill in the second Councill of Nice confessed his error and subscribed to the decreet of that vnhappie Councill by whose example the bishops of Nice Hierapolis of the Isles of Rhodes and Carpathus were mooued to doe the like Let this bee a warning to them who are in eminent places that they fall not from the trueth of GOD lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keepe vs from defection to whome bee praise and glory for euer AMEN A TREATISE Of Satisfaction and Indulgences SATISFACTION of olde was publicke repentance made for grieuous faultes such as murther adulterie apostasie And this publicke humiliation made in sight of the people with fasting teares basenesse of apparrell and such other tokens of an humbled minde with a sense of sorrow for by-past offences it was called satisfactio as Augustine writeth quia satisfiebat Ecclesiâ—… that is because the Church was satisfied yea and the slander was remooued This humiliation foresaide in the Greeke Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a punishment because it was inflicted as a punishment in Church discipline to terrifie others from committing the like offences Now seeing this Ecclesiasticall discipline was very rigorous and indured many yeeres as the Canons of Councils clearely declare It pleased the Church vpon weightie considerations to relent somewhat of the severitie of the first prescribed discipline yea and the people ofâ—… times intreated the Pastor by earnest requests that the time of publicke repentance might be shortned because they saw great tokeâ—…s of vnfained repentance in the offender This dispensation with the rigour of olde discipline was called indulgentia but in Poperie which was beginning in this Centurie to haue great vpper hand the abuse of these two words hath vtterly vndone the ancient puritie of religion and discipline The word satisfaction which of old was referred to the people now in Poperie is referred to God in this maner They teach the people that the sinnes committed before Baptisme are abolished in Baptisme but sinnes committed after Baptisme wee must obteine pardon for them by our own satisfactions namely by fasting praying almesdeedes pilgrimages and such other workes done by our selues And to maâ—…e this doctrine the more plausible vnto the people they bring in the similitude of a man sailing in a ship if he fall out of it into the sea the ship say they goeth away without recouerie and incace he find not another vessell to support his distressed estate and to bring him to land he must needes perish and drowne euen so say they if after baptisme we commit any transgression we must either be supported by our owne satisfactions els wee must perish in our sinnes No similitude can be more repugnant to Scripture than this For albeit there bee many vessels whereinto mens bodies may bee preserued from the danger of drowning yet is there not many vessels whereinto our soules can bee saued from damnation but â—…ee are saued onely by our spirituall Baptisme whereby the filth of our soules is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes but one alanerly for the safetie of a fewe so hath GOD appointed only one way for safetie of our soales so that if wee sinne after Baptisme wee must haue refuge to the sweete promises of remissiion of sinnes made to vs in Baptisme In what sense indulgentia was taken of old I haue already declared In the Romane Church Indulgences and Pardones are a dispensation of the merites of Christ and his Saintes to the vtilitie of sinners This presupponeth that the merites of Christ and his Saintes are put in the custodie of the bishop of Rome and that his treasures can keepe them Concerning the merites of CHRIST they say that there was such precious vertue in his blood that one droppe of it was sufficient to redeâ—…me all the world now say they what shall become of all the rest of his blood which he shed in great abundance shall all this precious blood be lost and where can it be better kept than in the treasures of CHRISTS Vicar to be dispensated to the vtilitie of sinners when need requireth To this vaine assertion of Papistes I answere that the LORD neuer dealt sparingly neither with our bodies nor soules The LORD hath prouided greater abundance of aire for the refreshment of our bodies than all the breathing senses of men and beasts is able to draw in The LORD rained downe MANNA from heauen in greater plentie than might haue sufficed the people of the Iewes in the wildernesse euen so when the LORD is content to shed great abundance of his precious blood he hath done it to set foorth the great riches of his mercie toward our soules but not to make a mortall man a dispensator of one drop of his blessed blood Nothing is more repugnant to holy Scripture conteined in the old and new Testament than this that the dispensation and application of Christs blood should be committed vnto a mortall man In the old Testament the high Priest who entred once in the yeere into the moste holy place sprinckled the blood of the sacrifice with his own fingers vpon the Arke euen so the blood of the euerlasting Couenant which Christ caried vp to heauen is sprinckled on the Saints of God on the earth but by whom only by the fingers of our high Priest the Lord Iesus In the new Testament wee see that albeit many things were committed to the dispensation of the holy Apostles yet some things were reserued to the Lords owne dispensation allanerly Christ gaue power to his disciples to wish peace to euery house which receiued them but the dispensation and application of this peace Christ reserued vnto himselfe because hee alone and not his disciples knew who was the true Childe of peace In like manner power of preaching the Gospel was committed to the Apostles but the conferring of the gift of faith which is wrought by hearing belongeth onely to CHRISTS euen so the preaching of saluation by the merites of CHRISTES blood is committed to many but the application of that precious blood to the safetie of our soules is onely proper to Christ himselfe who shed that blessed blood for our saluation The merites of the Saintes also that is the workes of supererogation are thought to enter into the Popes treasurie and to be at his dispensation Of this we haue spoken somewhat alreadie But what presumption is this that they dare mixe together the blood of the Saints and Christs blood and the merits of Saintes with the merite of Christ and cast all in ore heape and treasure The verses of Praxilla
Verely vcrely I say vnto thee except that a man be borne of Water the Spirit he cannot enter into the Kingdome of God was the occasion that both August in the 4. Centurie and Chrysostome in the 5. Centurie thought that they who died without Baptisme were in the estate of those who are condemned howbeit the want of Circumcision 40. yeeres in the wildernesse not vpon contempt but onely vpon necessitie because they knewe not what time the cloud would remooue was not preiudiciall vnto the soules of the Infants all this time yea and if they had circumcised their children and had not permitted them to rest after the wound their children had died in the Wildernes Many faults are laid to their charge such as Idolatrie Fornication murmuring c. Why is not this fault also laide to their charge that they circumcised not their children in the Wildernesse Doubtlesse the Apostle in this point hath seene them to be faultlesse that they despised not the Sacrament of the Couenant of GOD but they were hindred byâ—… the necessitie of their iourneying to circumcise their children This intermission of the Sacrament was helped at Gilgal and the Campe remooued not vntill the time they who were circumcised were whole This historie might haue taught both Augustine and Chrysostome to vnderstand that the Couenant of GOD is not annulled when the holy Sacrament is neither neglected nor contemned but children are preueened by death before they can be presented to the holie Sacrament Notwithstanding these same Fathers were compelled to make exceptions from their owne rigorous sentence for they who gaue their liues for the testimonie of CHRIST before they were baptized in CHRISTS Name the forementioned Fathers were compelled to say that their Martyrdome supplied the want of Baptisme and that they were baptized in their owne blood Moreouer Ambrose who was more ancient than either Augustine or Chrysostome writing of Valentinian the second who was slaine before hee was baptized he sayes of him that as Lazarus rested in the bosome of ABRAHAM euen so the Emperour Valentâ—…nian rested in the bosome of IACOB But now to leaue speaking of ancient Fathers who were compelled both to correct other mens opinions and to make exceptions from their own opinions In this Centurie whatsoeuer was incommodiouslie spoken by ancient Fathers it is not amended but made worse by their suffrage and vote all bypast sini es are said to bee pardoned in Baptisme as Pharao was drowned in the red Sea but no word of comfort to them who beeing hindered by necessitie are preueened by death before they be baptized The simple forme of baptizing in water in the Name of the Father Sonne and holy Ghost was long agâ—…e perueâ—…ted and men added oyle vnto the institution of CHRIST wherewith diueâ—…se parts of the bodie of him who was baptized was annointed but in this Centurie none amendement of preceeding errours but a continuall progresse to further superstition Albeit it came to passe by the prouidence of GOD that the holy Supper continued ministred vnto the people in both formes and the holy Cup was not withdrawne from the people by no Ecclesiasticall ordinance before the Councill of Consiance ann 1414. Notwithstanding the holy Supper was abused in making it both a Sacrament distributed to the liuing and likewise a sacrifice offered for the quicke and the dead especially for those who were alledged to betoâ—…mented in Purgatorie Surely this was a beginning of the dishaunting of the Lordes holy Sacrament for the people beeing once informed that there was as great berefite redounding to their soules by seeing the sacâ—…ifice celebrated and farre lâ—…sse hazard and danger than to communicate of the Sacâ—…ament of CHRIST his bodie and blood the ignorant people were gladly conâ—…ent to bee oft present at the sacrifice but they lothed the frequent 〈◊〉 of the blessed Sacrament of the Lords Communion Finallie in this Centurie good thinges were abused euill ma'adâ—…es were increased desection from the Faith was mightily aduanced all thinges tended vnto a lamentable decay and I conclude this second booke of the Arrian and Eutychian persecution with this exhortation to beware of the beginnings of Apostacie for albeit the shadowes of the Euening doe not vtterly spoyle vs of light yet within a shorte time after our eyes are so dimmed with multiplied and thickned shadowes that we stagger and we know not where we are walking The Lord of his vnspeakable fauour continue with vs and our posteritie the light of his euerlasting trueth AMEN FINIS Faultes escaped In the 4. Centurie in the treatise of Coâ—…ncills PAG. 126. LIN. 10. patrone read patterne In the 5. Centurie Chap. 1. PAG. 5. LIN. 15. 〈◊〉 read Rithimer In the Inscriptions of the Treatises PAG. 38. LIN. 3. Fourth read Fifth Ibidem in the treatise of mans Free-will PAG. 43. LIN. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the treatise of Originall sinne PAG. 52. LIN. â—…4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibidem Cent. 5. PAG. 56. LIN. 1 than read noâ—… Cent. 6. In the treatise of the worshipping of Images PAG. 42. LIN. 3. 〈◊〉 read 〈◊〉 PAG. 53. LIN. 3. knee read kine Ibidem in the treatise of Satisfaction PAG. 57. LIN. 20. Christs read Christ. Ibidem PAG. 60. LIN. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CENTVRIE VI. CHAP I. OF EMPEROVRS Anastatius AFTER ZENO succeded ANASTATIVS and gouerned 27. yeeres Hee was a patrone of the heresie of Eutyches He banished Euphemius B. of Constantinople because hee would not redeliuer vnto him that letter which he had subscribed before his Coronation wherein he was bound to attempt nothing against the true faith naâ—…ely against the Council of Chalccdone In like maner hee banished Macedonius the successour of Euphemius for the same cause for he had the custodie of the hand-write of Anastatius and the Emperour gaue secret Commandement to make him out of the way at Gangra the place of his banishment Xenoeas B. of Hierapolis a firebrand of Sathan stirred vp the Emperours minde to great rage partly by gathering a Councill at Sidon wherein they damned the actes of the Councill of Chalcedon partly by stirring vp the Emperor to wrath against good men such as were principall defenders of the true faith â—…mely Flavianus B. of Antiochia Helias B of Ierusalem The people of Aâ—…chia were very friendly to their Pastor finding that a great number of Monkes fauouring Eutyches errour had assemblâ—…d in the towne of Antiochia to compell Flavianus their bishop to accurse and abiure the Councill of Chalcedon they set vpon the Monkes and slâ—…we a number of them others leaped into the riuer of Orontes where they found a meet buriall for seditious Monkes On the other part a great number of the Monkes of Syria Caua came to support the troubled estate of Flavianus For these things as if he had bene a contentious man
he was banished Seuerus a notable Eutychian heretique was placed in his roome this is he of whom I haue mentioned diuers times that Alamundarus prince of Saracens deluded his messengers and sent them backe ashamed and confounded The next attempt was against Helias B. of Ierusalem against whom this quarrell was forged that he would not subscribe the Synodicke letters of Seuerus and damne the Council of Chalcedone and by the Emperours commandement Olympius his captaine came to Ierusalem expelled Helias and placed Iohn a familiar friend of Seuerus in his roome This Iohn by the perswasion of Sabas a Monke of Palestina forsooke the fellowship of Severus was cast into prison by Anastatius the Emperours captaine but when he was brought foorth out of prison againe he disappointed the expectation of Anastatius the captaine for hee openly auouched the foure generall Councills and anathematised the followers of Arrius Macedonius Nestorius and Eutyches In doing whereof he was mightily assisted both by the people and the Monks so that Anastatius the Emperours captaine fearing popular commotion fled and returned againe to the Emperour but Severus B. of Antiochia moued with wrath against the Monks of Syria set vpon them slew 300. of them gaue their carcases to the foules of the heauen and the beastes of the earth such mercie was and is to bee found in headstrong heretiques In all this desolation the courage of Cosmas B. of Epiphania and Severianus Bishop of Arethusa is to be admired who wrote a booke conteining a sentence of deposition of Severus B. of Antiochia which booke Aurelianus a deacon of Epiphania clad in a womans apparrell deliuered vnto him in Antiochia and afterward conueyed himselfe away secretly The Emperour was highly offended against Cosmas and Severianus and he wrote to Asiaticus gouernour of Phoenitia that he should eiect them out of their places but when answere was returned to the Emperour that it could not be done without blood the Emperour left off further pursuing of them Many counted Anastatius a peaceable Emperour because he would haue setled controuersies in the Church as ciuile controuersies at some times are settled namely by a lawe of obliuion but there is no capitulation betwixt darknes light but darknes must yeelde vnto the light of GOD. In Africke moe than 900. were crowned with martyrdome vnder the reigne of Anastatius as the Magd. historie recordeth out of the first booke of Regino de Anastatio Platina writteth that he was slaine with thunder Justinus the elder AFTER Anastatius succeeded Iustinus a godly Emperour and gouerned nine yeeres 3. dayes Hee restored the Bishoppes whome Anastatius had banished Hee banished also Arrian bishoppes who were found within his dominions Severus bishop of Antiochia a vilde Eutychian heretique and a bloody Foxe hee displaced and caused him to be punished by cutting out his tongue as some affirme Theodoricus King of Gothes obtaining dominion in Italie persecuted true Christians with great hostilitie and sent ambassadours to the Emperour Justinus to restore the Arrian bishoppes whome hee had banished else hee would persue the bishoppes who were in Italâ—…e with all kinde of rigour And because the ambassadours returned not backe againe with such expedition as he expected hee put hand to worke and slewe two noble Senatours Symmachus and Boâ—…tius Likewise when the ambassadours were returned he cast in prison Ivannes Tuscus Bishop of Rome and his companions whom he had before imployed to goe in message to the Emperour Iustinus The bishop of Rome died in prison for lacke of sustentation but the LORD suffered not this barbarous cruelty of Theodoricus to be long vnpunished for the LORD strake him with madnesse of minde so that when he was sitting at table and the head of a great fish was set before him he imagined it was the head of Symmachus whome hee had slaine and was so stupified with feare that incontinent after he died In the dayes of this Emperour Iustinus was a terrible earthquake the like whereof hath not bene heard at any time before wherewith the towne of Antiochia was shaken vtterly ruined With the earthquake fire was mixed consuming resoluing into ashes the remnant of the towne which the earthquake had not cast downe In this calamitie Euphrasius B. of Antiochia perished The good Emperour mourned for the desolation of Aâ—…tiochia put on sackcloth on his body was in great heauinesse whereof it is supponed that hee contracted that disease whereof he died When hee found his disease dayly increasing he made choose of Iustinian his sisters sonne to bee his collegue who gouerned foure moneth in coniunct authoritie with his vncle and then Iuslinus ended his course Justinianus AFTER the death of Iustinus Iustinianus his sisters sonne gouerned 38. yeeres He would suffer no faith to be openly prosessed except the faith alowed in the foure general Councills Notwithstanding the Emprice Theodora his wife was a fauourer of Eutyches heresie This Emperour was bent to recouer all that was lost by his predecessours in Asia Africke Europe he had a good successe through the vertue valour of his captaines especially Belisarius Narses Belisarius first sought against the Persians who had ouercome not onely Mesopotamia but also many parts of Syria Antrochena Caua He ouercame them in battell compelled them to go backe beyond Euphrates Next he was employed to fight against the Uandales in Africke who possessed a great boundes of the Romane dominion euer since the dayes of Gensericus King of Vandales And it is to be marked that the time is now come whereinto the LORD will declare that the blood of his Sainctes is precious in his eyes For since the daies of Dioclesian that bloody persecuting Emperour no race of people persecuted GODS Saincts with so barbarous crueltie as the Vandales did for zeale they had to the Arrian heresie wherewith they were infected After Gensericus Hunericus and Amalaricus and Trasimundus who closed the doores of the Temples of Christians and banished their bishops to Sardinia Childericus would haue shewed some fauour to Christians reduced their bishops from banishment for this cause the Vandales did slay him gaue his Kingdome to Gillimer Now the LORD remembred the grones of his own prisoners wold not suffer the rod of the wicked perpetually to lye vpon the lot of the righteous Belisarius fought against the Vandales prosperously recouered Carthage al the bounds pertaining to the Romane Empire possessed by the Vandales Also he tooke Gillimer their King caried him captiue to Constantinople It is worthy of remembrance that Iustinian would not receiue into his treasure the vessels of golde which the Emp. Titus when hee burnt the Temple of Ierusalem transported to Rome These same vessels Gensericus King of Vandales when hee spoyled Rome transported to Carthage Belisarius after he had conquessed Carthage againe he brought them to Constantinople but Iustinian sent them to
of humane wisdome who chused Patriarches to sâ—…ppresse heresies and yet they are the principal maintainers of it Like wise a multitude of wicked men specially Monks cried out against the decrees of the Council of Chalcedon which was assembled by the authoritie of the Emp. Martianus these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they had no principall head vpon whom they depended all these countenanced the heresie of Eutyches whereby it became the more pernicious to the Church It is to be vnderstood that old heresies such as the heresie of the Manicheans and the heresie of the Donatists sprung vp of latter time were in vigour and strength as yet whereby it came to to passe that Augustine is compelled to write in his time against many Manicheans such as Faustus Fortunatus Felix Sâ—…cundinus against Donatists such as Gandentius Parmenianus Emeritus Ticonius so that it is euident that the Church in this Centurie in the former was chiefly perturbed with the multitude and diuersitie of heresies CHAP. IIII. Of Councils COncerning Councils gathered in the dayes of Arcadius and Honorius by Epiphanius in Cyprus and Theophilus in Alexandria vnder pretence of damning the bookes of Origen and in Constantinople first last by the malice of Eudoxia the Emperour Arcadius wife to procure the deposition of Iohn Chrysostome B. of Constantinople I hope I haue not need to make a new declaration of things which are amply declared in the preceeding historie About the yeere of our Lord 419. a great number of bishops were assembled in the towne of Câ—…thage whose names are particularly expressed in their Synodicke letter sent to Innocentins I B. of Rome In this assembly they damned the opinions of Pelagius Coelestius which hath bene aboue rehearled as hereticall The answere that Innocentius returned to the Councill is intermixed with words of swelling pride as if no decreet could bee firme vntill it had allowance of the Romane chaire yet the fift Councill of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius Amongst the canons of this Councill the two last are to bee remarked namely the 14. and 15. canon The one declareth that no Church was consecrated without the reliques of the Martyres the other declareth that adoration of reliques at this time was the custome of Ethnickes supplication is appointed to be made to the Emperours that reliques which are found in Images groues or trees or such other places should be abolished The first Councill of Toledo in Spaine was assembled vnder the reignes of Arcadius and Honorius the yeere of our LORD wherein this Councill was gathered is much contrauerted therefore I ouerpasse it contenting my selfe with some notice of the time of the Emperour in whose time the Councill was gathered It seemeth to haue bene assembled for confirmation of the Nicene Councill and refutation of some errours The canons anent prohibition of marriage to some persons are foolish and the admitting of a man to the communion who wanteth a wife and contenteth himselfe with one concubine allanerly is foolisher so perilous a thing it is in a iot to depart from the certaine rule of the written word of GOD. Mileuitum is a towne of Numidia in it many bishops were assembled vnder the reigne of Arcadius whose names are particularly expressed in the letter sent from the Councill to Innocentius B. of Rome which letter is insert in the Epistles of Augustine together with the answere of Innocentius I. Two principall causes mooued them to assemble together First to finish the worke they had begunne in the fift Councill of Carthage in condemning the heresies of Pelagius and Coelestius by whome as yet many were deceiued and peruerted from the true faith Augustine B. of Hippo was not onely present but also president The opinions of Pelagius and Coelcstius anent the power of mans nature not supported by the grace of GOD and the free will of man to doe good of it selfe is so solidly refuted and that by arguments taken out of holy Scripture alanerly that it is to bee wished that other Councils had followed the example of this Council whereinto Augustine was president The other cause of the meeting of this Councill was to constitute canons anent ecclesiasticall discipline specially that no man should make appellation from his owne bishop to bishops beyond sea but incace his own bishop did him wrong then he should appeale vnto an assembly of African bishops but he who wold needes appeale to bishops beyond sea meaning chiefly of the B. of Rome let him bee secluded from the coÌ„munion of all African bishops The cause of Apiarius his B. Vrbanus Siccensis seemeth already to be wakned the fathers of this Council foresmelled that he was to appeale to the B. of Rome like as hee did indeed to Zosymus the successor of Innocentius therefore likewise men in due time they made this constitution Innocentius receiued the Councils letter froÌ„ a brother named Iulius approued the condemnatorie sentence pronounced against Pelagius Coelestius but marke the words of Innocentius letter Frater Coëpiscopus noster Iulius dilectionis vestrae literas quas ex Milevitano cura fidei propensiore misistis mihi inopinanter suggessit that is to say Our brother and fellow bishop Iulius brought vnto mee vnawares your brotherly letters which yee sent vnto me from the Councill Mileuitanum with a care very bent for the faith The word inopinanter declareth that hee receiued their letter before hee knew that any such Councill was gathered for the bishops of Rome as yet tooke not vpon them that authoritie to be the only appointers of generall and nationall Councills Pâ—…lagius after this Councill compeared before a Councill in Palestina and seemed to renounce his errours but hee spake deceatfully as heretiques are accustomed to doe but he set foorth nothing in writ to destroy the errour hee had builded and to procure the safetie of them whome hee had intanâ—…led with the snares of deceatfull errours as the Epistle of Aurelius Alipius Augustinus Euodius and Posstdius written to Innocentius doth declare Obscure Councils I haue both ouerpassed with silence do mind God-willing to keepe the like order in time to come In the yeere of our LORD 420 and vnder the reignes of Honorius and Theodosius 2. a great nationall Councill was assembled in Carthage two hundreth and seuenteene bishops were present at this Councill and it continued for the space of sixe yeeres Aurelius bishop of Carthage was moderator Three bishops of Rome to wit Zâ—…symus Bonifaecius 1. Coelestinus endeuoured with all their might to perswade the Africane bishops that they were vnder the soueraignitie and iurisdiction of the bishops of Rome but all in vaine as the issue of this Councill will proue The ground of the great controuersie betwixt the bishops of Rome the 6 Councill of Carthage was Apiarius Presbyter
his treasures can keepe them Concerning the merites of CHRIST they say that there was such precious vertue in his blood that one droppe of it was sufficient to redeeme all the world now say they what shall become of all the rest of his blood which he shâ—…d in great abundance shall all this precious blood be lost and where can it be better kept than in the treasures of CHRISTS Vicar to be dispensated to the vtilitie of sinners when need requireth To this vaine assertion of Papistes I answere that the LORD nâ—…uer dealt sparingly neither with our bodies nor soules The LORD hath prouided greater abundance of aire for the refreshment of our bodies than all the breathing senses of men and beasts is able to draw in The LORD rained downe MANNA from heauen in greater plentie than might haue sufficed the people of the Ieweâ—… in the wildernesse euen so when the LORD is content to shed grâ—…at abundance of his precious blood he hath done it to set foorth the great riches of his mercie toward our soules but not to make a mortall man a dispensator of one drop of his blessed blood The chiefe questions betwixt vs the Romane Church anent Originall sinne are two First whether or no concupiscence which remaineth in the godly after their baptisme be in a proper acception called sinne or not for the Romane Church saith that it is called sinne by the Apostle because it came of sinne and it tendeth to sinne but not because it is sinne is a proper acception And the Council of Trent pronounceth an anathema against them who thinke otherwise than they haue determined The second controuersie is whether or no the naturall concupiscence mouing vs to euill can be called a sinne before wee giue the consent of our mind to it The Romane Church thinketh it no sinne vntill we yeeld the consent of our hearts vnto it The third question anent sinnes coÌ„mitted before after baptisme what way they are remitted because this question pertaineth more properly to another treatise I shal oueâ—…passe it at this time Now anent the first question I affirme that the Apostle Paul when he calleth concupiscence sin hee calleth it sin in a proper acception of the word sin Many names are giuen to sin in Scripture which expresseth what it is properly but especially these 3. names 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concupiscence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a transgression of the Law as the Apostle manifestlly witnesseth when he sayeth I had not knowne lust except the Law had saide Thou shalt not lust therefore concupiscence is sinne in a proper acception In like manner concupiscence or originall sinne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aberration to wit from the Lawe and Commandement of GOD and in exprâ—…sse wordes the Apostle speaking of Originall sinne sayeth Wherefore as by one man sinne entered into the worlde and death by sinne and so death went ouer all men forasmuch as all men haue sinned c. In this place concupiscence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an aberration from the Commandement of GOD and consequently a sinne in a proper acception of the worde sinne Remember also that the Apostle is speaking of all men yea and of himselfe also in the estate whereinto hee was presently when he wrote this epistle that is after he was baptized Then let vs marke the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a snappering and a falling to wit from the Lawe and Commandement of GOD and this word also is attributed vnto Originall sinne in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is through the offence of one man many bee dead so that all these three wordes concurring in one doe declare that concupiscence euen after baptisme in a proper sense is sin because it is a breaking of the Lawe an aberration from the Lawe and a falling from the Lawe Nowe the curses of the Councill of Trent which they cast out so prodigally against vs are not worthie one figge because they are not grounded in reason but are expresly repugnant to the written worde of GOD. The second question is this whether or no is concupiscence a sinne before we yeeld the consent of our heart vnto it To this I answere that if they vnderstood by concupiscence a bad inclination it is sinne euen in infants who doe not knowe what it is to consent either to good or euill but if they meane of the first motion or cogitation of sinne presented vnto the soule apparently this question belongeth rather to actuall than to originall sinne but whether it belongeth to the root of sinne or to the branches of sinne I shall produce three reasons wherfore the first motion of sinne is sinne euen before we yeeld vnto it the consent of our heart First because a consent is an indifferent thing called good or euill according to the nature of that thing whereunto we giue our consent and consequently the consent is euill because that motion of sinne whereunto wee consented was euill and if it had not beene euill in it selfe the consent of our heart giuen vnto it had neuer beene called euill Secondly Fathers from whome Papistes haue learned this Theologie that in them who are regenerated concupiscence is not to bee counted a sinne vntill a man giue the consent of his heart vnto it these same Fathers I say after they had pierced deeper into this question they corrected themselues as clearely appeareth by the wordes of Augustine against Iulâ—…anus a Pelagian saying Desiderium mali malum est etiamsi ci non consentiatur donec co perveniamus ubi nec habeatur that is the desire of euill is euill albeit consent be not giuen vnto it vntill wee attaine vnto that estate whereinto we shall be free of it Thirdly the Apostle IAMES when he damneth actuall sin he agreageth it by three circumstances to wit by the conception of it the birth of it and the punishment of it the conception of it is by concupiscence and this the Apostle setteth downe as the first circumstance of the amplification of sinne and not as a thing indifferent vntill wee giue consent vnto it how beit it is true that actuall sinne is not committed vntill consent be giuen to concupiscence yet in it selfe it is a sinne and the conception and root of sinne as the Apostle speaketh It is no point of wisdome to extenuate or to obscure and hide our sinnes for GOD can set them all in order before our face as the psalmist speaketh and if this bee all the gaine and aduantage wee haue by denying and obscuring a part of our sinnes it were better to lay all open before the great Phisitian of our soules to the end that in due time we may be cured by his medicinall plasters Augustine maketh rehearsall of three medicinall cures against concupiscence in these wordes In corpore mortis
let Seniors louingly cherish the younger sort and present vnto them profitable examples of a good conuersation The 14. and 15. Can. intreate of the reward due to them who are found faithfull seruants to the King in whatsoeuer estate especially in the Church and that rentes and landes bestowed vpon the Church shall abide firmely in their possession without reuocation In the 16. 17. 18. and 19. Canons there is a commemoration of the bountifull kindnesse of king Chintilla toward the Church aprouision that no Church-man should bee allured by no deceitfull perswasion to take a course against the King A protestation before God his Angels Prophets Apostles Martyrs and whole Church That no man shoulde enterprise any attempt against the King and his Noble estate And they who shall presume to doe in the contrarie are appointed to eternall damnation In ende prayers are made to God to giue a good successe to their meeting and thankes are giuen to the King by whose authoritie they were assembled So it is manifest that by the authoritie of Princes Nationall Assemblies were conueened at this time IN the yeere of our Lord 662. as Functius reckoneth and in the 6. yeere of Chindasuvindus king of Spaine the 7. Councell of Toledo was assembled consisting of 4. Arch-bishops 30. bisshops and a great number of presbyters and me engers from them who could not bee present The occasion of this meeting was Theodisclus bishop of Hispalâ—…s a Graecian borne Hee had corrupted the bookes of Isidorus and dispersed many errours in his Church and hee contended for supremacie with the bishop of Toledo In this Councell Theodisclus was remooued from his office The prioritie of dignitie was conferred to the bishop of Toledo In the second Tom of Councels 6. Canons are referred to this meeting First Laikes and men also in spirituall office are forbid den to attempt anie thing against the estate of their countrey either by sedition or treason Secondlie it is statuted and ordained That incase anie man ministring the Sacrament of the Lords holy Supper be hindred by any superuenient sicknesse that another shall be readie to finish the worke which he hath begunne Thirdly That the presbyters and the whole Clergie shall be present at the funerall of a bishop Fourthly it is forbiddeÌ„ that bishops in their visitation should extorse or oppresse the Churches which they visite Fiftly That men inclosed into a Monasterie should first receiue instruction in their Monasteries before they presume to teach others Sixtly a commandement is giuen That the bishops in neare adjacent places shoulde bee obedient to the bishop of Toledo and at his commaundement they shoulde compeare into the towne of Toledo CAbillonum vulgarlie called Chalon is a towne in Burgunnie not farre distant from Matiscone In this towne by the commandement of Clodoucus king of France conueened 44 bisshops Gandericus bishop of Lions was President and Landilenus bishop of Vienne Theodorus bishop of Arls because hee refused to compeare before the Councell was suspended from his office vntill the next Councell In this Synode the Canons of the Councell of Nice had great allowance It was forbidden that two bishops shoulde bee ordained in one towne That no man shoulde sell a Christian seruant to a Iew And that two Abbots shoulde not bee chosen to gouerne one Monasterie That no labouring of the ground or other secular worke should bee done on the Lordes day with manie other canons coincident with the Canons of other Councels IN the dayes of the Emperour Constantinus Pogonatus and vnder the Popedome of Agatho a Councell was gathered at Rome about the question of the willes and operations of Christ wherein it was decerned by the suffrages of 125. Bisshops of Italie France Lombardie of the nation of the Gothes of Britanes and Sclauonians That two willes and two operations were to bee acknowledged in Christ And the opinions of Theodorus Cyrus Sergius Pyrrhus and Paulus defenders of the heresie of the Monothelites was damned The vaunting wordes of the letter of Agatho written to the sixt generall Councell wherein hee braggeth that the bishops of Rome neuer erred in matters of Faith I lay them aside at this time for they are false and vntrue as I haue alreadie prooued and shall prooue hereafter if it please the Lord. IN the yeere of our Lord 671. and in the fift yeere of Recesuvindus King of Gothes the eight Councell of Toledo was conuened To this Assemblic resorted two and fiftie bishops Great disputation was in this Councell concerning perjurie In ende it was resolued That no necessitie bindeth a man to performe an vnlawfull oath For Herod and Iphtah sinned in making vnlawfull oathes but they sinned more grieuouslie in performing vnlawfull oathes Marriage is vtterlie forbidden to Bishops and places of SCRIPTVRE are miserablie abused to confirme this interdiction of marriage Bee yee holie as I am holie 1. Pet. 1. 16. And in another place Mortifie your members which are on the earth Coloss. 3. 5. Miserable ignorance in this age counteth marriage to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vncleanenesse a member of the bodie of sinne which the Apostle commaundeth to mortifie Yea and the sub-deacons who pleaded for retaining of their wiues in regarde that in their admission no such condition was required of them are in moste seuere manner interdited from the companie of their wiues or else to bee thrust into a Monasterie to suffâ—…r pennance vntill the last period of their liues Vnlearned men are not to bee admitted to the celebration of diuine mysteries especially such as are not well acquainted with the Psalter Eating of flesh is forbidden in Lent for three principall causes First Because the fourtie dayes of Lent are the tithes of all the dayes of the yeere and the tithes shoulde bee consecrâ—…ted to GOD Secondlie because that CHRIST by fasting fourtie dayes expiated the sinnes of mankinde Thirdly because it is conuenient that a man made of the 4. elementes for breaking the ten precepts of the decalogue should afflict his bodie foure times ten dayes Beholde the firme argumentes whereupon the doctrine of deuils in prohibition of meates doe leane 1. Tim. 4. In the 10. Canon the vertues wherewith the king shall be indewed who shall be chosen to reigne in Spaine are rehearsed In the last Canon the ordinances of preceeding Councels are to bee obeyed and the Iewes are to bee dealt with according to the actes of the 4. Councell of Toledo Can. 56. 57. 58. 59. and 60. c. IN the yeere of our Lord 673. and in the 7. yeere of the reigne of Rocesuindus king of the Gothes by the commandement of the King 16 bishops conueened in Toledo and made these ordinances following First That founders of Churches and bestowers of rentes vpon the Church and their posteritie should haue a sollicitous care that Church rents be not abused which misorder if it shall happen to fall
This same Author about the yeere of our Lord 1350. writeth to one of his friendes Let none euill desire entangle thee that thou shouldest dresse thy selfe againe to those Princes of darknesse c. To what purpose wouldest thou goe thither That thou mightest see good men borne downe and euill men aduanced Eagles creeping and Asses flying Foxes in chariots and Rauens in castles and Doues in the dungâ—… Wâ—…lues to bee free and Lambes to bee in bandes Finally Christ to bee bâ—…nished and Beelzebub to bee judge To these spectacles am I called backc againe I will not hearken neither doe I agree with them nor they with me O cruell and wicked sect of men louing no-bodie but themselues and that altogether preposterously and wickedly Who shall relieue the oppressed woilde and the afflicted towne Who shall reforme the enormitie of manners Who shall collect the dispersed sheepe Who shall reproue errontous Pastors Who shall reduce and bring them backe againe vnto their owne chaires Shall there bee none ende of licentiousnesse and sinne Hath the Spirit in vaine threatned by the Prophet These thinges hast thou done and I helde â—…y tongue therefore thou thoughtest that I was like vnto thee John Wiklef a Professor of Diuinitie in Oxford affirmed that whatsoeuer the Pope and his Cardinals command which cannot bee deduced clearely out of Scriptures this same is to bee counted Hereticall and not to bee obeied These few witnesses of God holy like vnto Hanoch the seuenth from Adam and zealous like vnto Helias by the example of their couragious zeale and zealous courage incited a greater number of Holy men in Germanie Switserland France Britanie and Poll to be witnesses to the truth of God whose number albeit it was as contemptible in the eyes of Romane Prelates as the number of the armie of Alexander of Macedo was in the eyes of Darius king of Persia. Notwithstanding by these witnesses of God the Antichrist hath bene discouered the citie of spirituall Babylon hath bene shaken the head of the beast hath beene wounded and all his Physitions haue much adoe to cure his wound againe But let vs proceede to that which followeth in the ende of the 8. verse namely that the Antichrist should not only be reueiled but also should bee consumed by the Spirit of the mouth of Christ whereof it may bee perceiued that the Lord will not abolish the kingdome of the Antichrist as hee did abolish other Monarchies of the Babylonians Persians Grecians and Romanes but hee keepeth the kingdome of the Antichrist afore-hand to bee consumed by the tempest of his owne wrath This argueth the great indignation of God against the kingdome of the Antichrist wherein hee findeth might joyned withslight so that the Lord will drawe out against him his great and mightie sworde wherewith hee visiteth Leuiathan that piercing Serpent and Leuiathan that crooked Serpent and hee slayeth the Dragon that is in the Sea for all his might the wrath of God shall bee reueiled against him from Heauen because hee hath with-holden the trueth in vnrighteousnesse Whatsoeuer shal be done against this mother of whoredomes in this worlde is nothing else but an earnest-pennie of that vnspeakeable wrath of God that shall seaze vpon the kingdome of the Antichrist at the latter daye More-ouer the equitie of the justice of God is to bee noted in this that God rendereth vnto the Antichrist such punishment as doeth moste proportionallie agree with the nature of his fault for by the Anathemes and Curses of his mouth hee subdued the mightie Monarches of the earth so shall Christ pronounce a Curse against him by the power whereof hee shall bee sent vnto the fornace of euerlasting punishment Nowe it might haue beene objected Howe could it come to passe that euer the Antichrist shoulde haue obtained so great place in the Temple of God To this objection the Apostle returneth a foure-folde answere First it came to passe by the mightie operation of the Deuill Secondly by lying miracles Thirdly by the deceiueablenesse of vnrighteousnesse And fourthly by the incredulitie of men who would not beleeue the trueth of God therefore the Lord suffered them to be deluded with errours These foure causes are set downe in the 9. 10. 11. and 12. verses whereof when wee haue spoken a little GOD willing wee shall conclude this Treatise The first cause of the preuailing power of the Antichrist is the mightie operation of Sathan concurring with him who is to bee considered two manner of wayes sometimes as bound at other times as lowse and set at libertie hee is a perillous enemie at all times euen when hee is bound in respect of our childish simplicitie wee are like vnto babes who through curiositie at sometime will come within the reach of a bounde Lyon and will bee harmed by the meanes But when Sathan is set at libertie then hath hee a mightie operation euen so great that albeit light bee offered vnto men yet they loue darknesse better than the light of God If euer Sathan was set at ample libertie who is euer for the Elects sake somewhat restrained hee was set at greatest libertie when the Romane Antichrist had greatest preheminence for at that time the smoake of the bottomlesse pitte so ouercouered all thinges with darknesse that men sawe neither Heauen nor Hell nor yet themselues The Heauen was darkened because men sought an entrie into it another waye than by the blood of the euerlasting Couenant of God by the worthinesse whereof the moste Holy place is made patent to vs and none other way And Hell was darkened because men liued in a deepe securitie as if they had made a couenant with Death and Hell the Popes pardon and the fulfilling of the pennance injoyned by the Priest was counted a complete armoure to saue them against the fierie indignation of Gods wrath Yea and men saw not themselues but in seeking to establish their owne righteousnesse they were not subject to the righteousnesse of God Now it is our duetie with all our heartes to blesse the King of Heauen who hath begun to cast Sathan into bandes againe for experience of our wauering mindes declareth that if Sathan were set at libertie againe it were an easie thing to transport vs headlonges to all kinde of errours The second cause of the preuailing power of the Antichrist is signes and lying wonders in the Grieke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth miracles confirming a lying doctrine All the miracles of the Antichrist are either false miracles wherein nothing is wrought aboue nature nor contrarie to nature or else the ende of his miracles is the confirmation of a false doctrine The Romane Church braggeth much of miracles as if the power of working miraculous workes were a gift continuallie to remaine and an vndoubted token of the true Church of God Howbeit Holy Scripture attributeth to false Teachers who intise people to worship strange gods power to worke signes and wonders
when as of olde the people were wont to communicate euerie daye and therefore hee calleth the Lordes Supper a daylie sacrifice The Papistes are so farre from reproouing the people for not communicating that they make prouision onely for one to eate and drinke at the Altar and not for manie and they inuite not the people to communicate with them but rather by the noueltie of their newe inuented religion they distinguishe the Altar from the Communion table and the Sacrifice from the SacrameÌ„t farre contrarie to the custome of the Primitiue Church who by a Metaphore called the Sacrament a Sacrifice and by the like Metaphore called the Communion table an Altar If anie man will rudely presse the wordes of Chrysostome expresse contrarie to his meaning let him vnderstand that the like forme of speaking is vsed in Holy Scripture where it is saide And no â—…an receiued his testimonie to wit the testimonie of Christ. The meaning is not that no bodie receiued the testimonie of Christ but that verie fewe receiued it Euen so the meaning of the words of Chrysostome is that verie fewe of the people did communicate And this hath bene verie judiciously marked by Master IEWELL that worthie Bishop in his disputation against master Harding To bee short in this head of Antiquitie of the Popish Masse Their bragging of Antiquitie is not vnlike to the Gibeonites shoos which were olde and put on of purpose to deceiue yet were not their shoos so olde as the shoos of GODS people which by the miraculous worke of GOD lasted fourtie yeeres in the Wildernesse and were not rent GODS people might haue bragged indeede of ancient and vnrent shoos but the deceitful Gibeonites they bragged and deceiued Gods people with antiquitie falsely pretended Such is the antiquitie of the masse and no better Before I leaue this head I will admonishe the Reader not to bee deceiued with olde Latine transations of Grieke Authors Socrates writeth of the fauourers of Paulinus that after hee died they communicated not with Flauianus bishop of Antiochia but they kept Assemblies apart by themselues Nowe the wordes of the Grieke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is better translated this way Separatim conuentus faciebant than as some olde Latine interpreters translate the wordes Separatim missarum celebrabant solennia howbeit the olde interpreters by missarum solennia vnderstand nothing but Ecclesiasticall conuentions IN the second head we haue the definition of the Masse to be set downe and to bee examined The Masse is called a sacrifice propitiatorie vnbloodie wherein the Priest offereth the bodie of the Sonne of God to the Father vnder the formes of bread and wine and that without suffering for the sinnes of the quicke and the dead From the worde of Sacrifice auncient Fathers did not abhorre but they called the Holy Sacrament a Sacrifice of thankesgiuing and a commemoratiue Sacrifice of the death of Christ the wordes of Augustine are these Hujus sacrifitii caro ante aduentum Christi per victimas similitudinum promittebatur in passione per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoriae celebratur that is to say The flesh of this sacrifice was promised by sacrifices of similitudes In the suffering of Christ it was in verie deede exhibited and after the ascension of Christ it is celebrated by a Sacrament of His memoriall In these wordes Augustine distinguisheth a sacrifice prefiguratiue before Christes comming and a sacrifice commemoratiue after the Lordes ascension from the sacrifice of Christes bodie in veritie and actually exhibited vpon the crosse other sacrifices point out as types and figures the great sacrifice of the bodie of Christ once offered vpon the crosse but they are not that selfe same sacrifice except by a figuratiue manner of speach And like as the towne Nicopolis was not the victorie of Augustus Casar when hee faught against Antonius and Cleopatra but it was onely a memoriall of the victorie Euen so the commemoratiue sacrifice of the new Testament is not the true sacrifice of Christes bodie but only a memoriall of that blessed sacrifice Iustinus Martyr had good occasion offered vnto him to write of the sacrifices of Christes Church because Paganes slaundered Christians and called them Atheistes in regarde they offered not bloodie sacrifices nor incense vnto their God to whome Iustinus returned this answere That Christians offered to GOD such sacrifices as they knew to bee moste acceptable to Him to wit the sacrifices of prayer and thankesgiuing And as concerning the creatures of God appointed for the sustentation of mankinde we keepe them saith hee for our owne vse and for the sustentation of indigent people but we consume them not with fire If there had bene anie corporal sacrifice in the Church of the bodie of the Sonne of God vnder the formes of bread and wine Iustinus had occasion offered vnto him to haue spoken of it but hee knew no such sacrifice in his time Yea and the sacrament of the Lords Supper is called by Iustinus a Sacrifice of thanksgiuing who confidently affirmeth that prayer thanksgiuing are the onely sacrifices perfect and acceptable to GOD euen at that time when the Sacrament is ministred which putteth vs in remembrance of the Lordes suffering Testimonies out of the bookes of ancient Fathers should bee cited without fraude and deceite and should not bee wrested to another sense and meaning than they were spoken into by the Authors And so the worde Sacrifice could offend no man if it were spoken in such sense as ancient Fathers spake it The Romane Church shoulde doe well so to remember the names that ancient Fathers haue giuen to the Sacrament that they shoulde not forget that Holy Scripture calleth it a Communion of the bodie and blood of Christ. Then let it be such a sacrifice wherein many participates of one bread and one cup and thereby sealeth vp that they are all members of one mysticall bodie of Iesus Christ but not such a sacrifice wherein the people standeth gazing and looking and the Priest alone eateth and drinketh and distributeth nothing vnto the people They answere that the Priest who offereth at the Altar he communicateth with others who doe the like seruice in other places This is but falsehoode in reasoning arising vpon the deceitfull handeling of one worde hauing two significations The worde Communion importeth two things First a Communion in religion Secondly a participation of the Holy Supper in one place and an eating of one bread and drinking of one cuppe and in this second sense it is taken by the Apostle in the 10. Chapter of his first Epistle to the Corinthians in which sense their priuate Masse cannot be called a Communion The second word of the definition of the Masse is propitiatorie This word doeth signifie a sacrifice purchasing remission of sinnes as the Apostle witnesseth And this honour doeth onelie appertaine to the sacrifice of Christ who
and the holie Sacramentes were seldome ministred and with filthie addition of ceremonies inuented by the braine of man to Baptisme and a sacrilegious with-holding from the people the cuppe in ministring vnto them the holie Supper and so the fountaines of liuing water were stopped and cisternes were opened and the wholsome foode of GODS people was turned into ashes and in steade of preaching GODS Worde sincerelie all Church-seruice was turned into a dumbe guise of the Masse and in reading of prayers and passages of Scripture into an vnknowne language so the people for fault of good instruction withered as grasse when it is not refreshed with dewe and raine Yea and SALOMON saieth Where there is no vision the people decay PROV 29. 18. The thirde and moste venomous consequence of the Masse is procession and adoration for hosties consecrated in time of Masse although not broken and eaten they are counted CHRISTES bodie and carried about in procession and worshipped This was not the ancient custome of the Church for the sacrament consisting in the action and vse thereof so long as the blessing and the actions of breaking distributing and eating lasted the bread was counted holie and represented the bl◅ssed bodie of IESVS but after these holie actions were ended the rest of the bread that was not vsed in the Sacrament it was distributed to the poore but it was not kept in boxes to bee carried in procession and to bee adored and worshipped by ignorant people And of all thinges that are deficient in Poperie I haue of◅ times obserued that antiquitie whereof they principallie bragge is moste deficient and lacking in them The ground of Popish procession no doubt was the sending of the Sacraments to those who were sicke and absent by some necessitie But they reade not in IVSTINVS nor in any other ancient writer that people who met the deacon carrying the Eucharist to sicke persons fell downe vpon their knees and worshipped it This abominable idolatrie more vile than the idolatrie of the Gentiles was not of ancient time in vse in the Church Nowe the LORD who hath redeemed our soules from death and who hath called vs from darknesse vnto His marucilous loue establishe our soules in the trueth of GOD through CHRIST IESVS our LORD AMEN FINIS THE VIII CENTVRIE CHAP. I. OF EMPEROURS PHILIPPICVS AFTER IVSTINIAN the second was slaine PHILIPPICVS reigned two yeeres and nine monethes Great dissention fell out betwixt the Emperour Philippicus and Constantine Bishop of Rome for razing as appeareth the pictures of Fathers who were present at the sixt Generall Councell which beeing pictured in the Temple of Sophia were abolished by the commandement of Philippicus Constantine Bishop of Rome declared the Emperour an heretique and commanded that his name shoulde bee rased out of charters This was the first great direct and violent opposition that the Bishops of Rome attempted against noble Emperours Philippicus was taken and his eyes were put out by Anastasius otherwise called Artemius his Secretarie who reigned in his stead ARTEMIVS ARTEMIVS otherwise called Anastasius reigned one yeere and three monethes hee deposed Ihonne patriarch of Constantinople who kept not the true faith and placed Germanus in his steade Hee was taken by Theodosius and sent prisoner to Nice and from thence to Thessalonica where hee was compelled to renounce his Emperiall dignitie and to be cloathed with the habite of a Monke THEODOSIVS THEODOSIVS reigned scarce one yeere and when hee heard that Leo Isaurus gouernour in the East partes was saluted Emperour by the armie hee willinglie gaue ouer his Emperiall dignitie and liued a priuate and peaceable man LEO ISAVRVS LEO ISAVRVS reigned twentie foure yeeres great commotions were in his time both in Church and policie In Church-affaires hee was an hater of Images and burnt images made of wood other images hee melted and misfashioned against whome Gregorius the seconde puft vp with antichristian pride hee opponed himselfen ◅t only allowing worshipping of images but also forbidding to paye tribute to the Emperour Leo. The Emperour on the other part irritated with the proude attempts of Gregorius the second he vsed indirect meanes to cut him off but the enterprises of his deputies Marinus Paulus Eutychius and their followers succeeded vnprosperously Moreouer the Bishop of Rome sought support from the Lombardis who had beene at all times preceeding enemies to the chaire of Rome yet in Leo his dayes they were bounde with the bishop of Rome in a couenant of friendship for none other cause but this onely to shake off the yoke of the Emperours obedience And when the bishop of Rome sawe that the Emperour had great businesse in warres against the Saracens he thought it a sit occasion to drawe the dominion of Italic vnto his owne subjection and therefore with aduise of his Clergie hee both excommunicated the Emperour as a destroyer of the images of the Saincts and disauthorised him of his Emperiall soueranitie So early began the increasing grandour of the Antichrist to sende foorth the thuńder-boltes of cursinges against the annointed of the Lord. In this Emperours dayes the Saracenes passed ouer the Straites inuaded the kingdome of Spaine slewe Rodericus king of Gothes and his sonne and put an ende to the kingdome of the Gothes in Spaine after they had reigned 346. yeeres and being incited by Eudo Duke of Aquitania they marched towardes France but thorowe the valour of Carolus Martellus a man of noble birth in France they were so encountered that three hundreth thousand and threescore and ten thousand Saracenes were slaine and the countrey of France was made free of the feare of the Saracens CONSTANTINVS COPRONYMVS AFTER LEO his sonne CONSTANTINVS COPRONYMVS reigned 35. yeeres Chytreus reckoneth onlie 23. yeeres because hee hated the worshipping of images which errour had taken deepe roote in this age the writers of the historie of this time haue dipped their pennes in gall and worm-wood to blaspheme the honourable name of Constātinus but whatsoeuer Paulus Diaconus or zonaras haue written to his disgrace his name will bee in honourable account and regarde in the Church of CHRIST The Senate and the people of Constantinople addicted to the worshipping of images hated the Emperour and were glad of the false rumoured tithings of his death when hee went to fight against the Arabians they chose Artabasdus to bee Emperour in his steade But Constantine returned to Constantinople besieged the towne and recouered his owne kingdome againe Hee gathered a Generall Councell in Constantinople anno 755. wherein the worshipping of images was damned as shall bee declared God willing in its owne place In this Emperours dayes were warres betwixt the kings of Lombardis and the Bishops of Rome but the Romane Bishops begged the helpe of Carolus Martellus against Luitprand and the helpe of Pipinus against Aistulphus and the helpe of Carolus Magnus against Desiderius all kinges of Lombardis and so by continuall imploring the helpe of the Nobles Kinges of France the
and he married another woman named Hildegarde of the Dukerie of Sweue These are the fruits of antichristian pride to threaten the torments of hell against the princes of the worlde for marriage if so be they fore-see anie damnage may redound to the chaite of Rome by the marriage of princes After Stephanus the thirde succeeded Adrian the first and gouerned 23. yeeres ten monethes and seuenteene da◅es In his dayes Charles the Great came into Italie with an armie and banished Desiderius king of Lombardes his wife and children to Lions in France and vtterly suodued the kingdome of the Lombardes which had continued in Italie 204. yeeres Nowe in the yeere of our Lord 776. this kingdome was abolished vndone by Charles the Great king of France for the fauour he carried towards the chaire of Rome Likewise he augmented the donation of his father Pipinus and he bestowed vpon the Church of Rome the Isle of Corsica and the places interjacent betwixt Luca and Parma with the Dukedomes of Spoleto and Beneuento This being done Charles returned backe againe to France carying with him Bertha his brothers wife and hir children who came to Adrian bishop of Rome hoping for fauour at his handes and that hee should haue annointed her sonnes to be kings of France seeing Carolomannus their father was now dead but hee deliuered them into the hands of Charles and so Charles the Great reigned without exception as absolute commander of France Irene the Empresse of the East during the time of Adrians popedome assembled a great Councell at Nice in Bythinia where the adoration of images was allowed In this Councell the popes Ambassadours were present and his owne letter was read in the Councell no man gaue greater allowance to the worshipping of images than pope Adrian did as shall be declared God willing in the head of Councels It is to be marked that Platina writing of the death of Constantinus Copronymus is compelled to beare witnesse to the trueth and testifie that the opinion of the leprosie of Constantine the Great was a notable fable and that it sprang vp by occasion of the disease of Constantinus Copronymus the father in law of the Empresse Irene To Adrian succeeded Leo the third and gouerned 21. yeeres he was hated by Pascalis and Campulus who lay in waite for him at the Church of Sainct Syluester threw him downe to the ground spoy led him of his pontificall garments beate him with manie strokes and finally cast him into prison and bands but he escaped by the meanes of a cubiculare named Albinus lurked in the Vaticane vntill the time that Unigisius duke of Spoleto conuoyed him safely vnto his boundes At this time Charles king of France had warres against the Saxones The bishop of Rome who came to him to complaine of the injuries which hee had receiued was sent back againe verie honourably accompanied with the souldiours of Charles king of France and with promise that hee shoulde without delay addresse his journey towardes Italie When Charles came to Italie the popes enemies were so dashed with feare that they durst not appeare to accuse him and the Clergie of Rome thought meete that no man shoulde judge of the Apostolike chaire but the bishop of Rome should be his own judge Leo tooke the booke of the Gospell in his handes and swore that he was innocēt of all the crimes objected against him and so he was absolued Pascalis Campulus the friēds of the late deceassed pope Adrian were counted worthy of death but pope Leo intercided for safetie of their liues so they were banished to France For this benefite Leo caused Charles to bee declared Emperour of the West and crowned him with the Emperiall Diademe And from that time forwardes the custome beganne that Emperoures shoulde receiue their Coronation from the Bishop of ROME Notwithstanding of this it was ordained that no man shoulde bee elected Bishop of ROME without aduice of the Emperour of the West and without receiuing inuestment from him THE Patriarches of Constantinople in this CENTVRIE were placed and displaced according to the changeable conceits of the Emperours Vnder the reigne of Iustinian the seconde Cyrus was Patriarch whom Philippicus remoued and aduanced one named Ihonne who had fore-tolde that he should be made Emperour This Ihonne was infected with the heresie of the Monothelites and was remoued by Artemius by whome Germanus was aduanced to the chaire of Constantinople Germanus continued vntill the reigne of Constantinus Copronymus Hee was deposed and excommunicated by the Generall Councell assembled by Constantinus because hee allowed the worshipping of images To him succeeded Anastasius who albeit hee disliked images yet hee was vnthankefull to the Emperour and fauoured the seditious attemptes of the people of Constantinople who aduanced Artabasdus to the Emperiall dignitie More-ouer hee slandered the Emperour as if he had spoken against the diuinitie of Christ. Hee receiued a just recompense of his vnthankefulnesse for hee was deposed and scourged and set vpon an Asse with his face towards the Asses taile and made a ridiculous spectacle to the people After him Constantine a Mōke was made Patriarch who at the first seemed to damne images but afterward he was found to be a maintainer and allower of them The Emp. banished him to Iberia where hee spake contumeliouslie both of the Emperour and of the Councell holden at Constantinople therefore hee was brought backe againe from banishment and was beheaded and his bodie was trailed through the towne with a corde casten into a pit where the bodies of male-factors were accustomed to bee casten After him succeeded Nicetas a man vnlearned aduāced by the Em. Const. Copron. for none other cause but only for his zeale against the worshipping of images After him succeeded Paulus Cyprius who in the dayes of Const. Copron. damned the worshipping of images but afterward repented vnder the reigne of Irene entered into a Monastery lamented that he had cōsented to the abolishing of images The vaine repentance of this timorous and superstitious man was the chiefe occasion of the conuocation of the seconde Councell of Nice by the Empresse Irene To him succeeded Tarasius who was present at the second Councell of Nice and gaue allowance to the adoration of images The preuailing power of the Saracenes in Alexandria Antiochia and Hierusalem did so obscure the names of the Patriarches of these cities that I haue no remarkeable thing to write of them in this CENTVRIE IN this declining age wherein spirituall grace dayly decayed and nothing encreased except an heape of earthly treasures which God permitteth to be powred into the bosomes of them who loue the wages of iniquitie Alwayes euen at this time some men of good literature and learning did manifest themselues vnto the world such as Bonifacius bishop of Mentz Damascene alearned Monke Paulus Diaconus a learned writer of histories and Beda a man counted venerable in his time yet all
yeere of our LORD 712. a Councell was assembled at LONDON where ' Bonifacius was present and Brithuvaldus the chiefe Prelate of ENGLAND and the kings of Saxons domining in ENGLAND were commanded vnder paine of cursing to bee present at this Councell The purposes intraited in this Councell were two to wit concerning the adoration of images and prohibition of marriage to men in spirituall offices About worshipping of images no disputation was heard whether that forme of seruice did agree with the written worde of God or not This was counted a sufficient warrande for bringing images into places of Adoration and for worshipping them especially the image of the Virgine Marie that Eguvinus a superstitious Monke in England of the Order of S. Bennet who afterwardes was made a Bishop Hee affirmed that the Virgine Marie appeared vnto him in a dreame declared that it was her will that her image should bee set vp in Churches worshipped These dreames once confirmed by the oath of Eguvinus and approued by Constantine bishop of Rome and obtruded by Bonifacius the Popes Legate they were embraced in ENGLAND with little contradiction in such a corrupt time The other purpose entraited in this Councell was prohibition of marriage to men in spirituall offices This doctrine of the Romane Church was not receiued without reluctation of the Clergie Alwayes a ground was laide wherevpon followed a building of the doctrine of Deuils ABout the same time that is about the yeere of our LORD 712. it is supposed that the Emperour Philippicus gathared a Councell at Constantinople for vndoing of the sixt Generall Councell in the which the errour of the Monothelues was condemned and that he did this according to a promise made to a monke named Ihonne who fore-tolde him that hee shoulde bee made Emperour and craued this promise of him that when hee should bee aduanced to the Emperiall dignitie hee shoulde vndoe the sixt Generall Councell But the writers of this Historie doe not make particular mention of the Fathers who were present at this Councell The rest of the Historie is cleare that Philippicus razed the pictures of the Fathers who had bene present at this Councell and were pictured in the Temple of Sophia and that on the other part Pope Constantine the first not onely caused the same effigies to bee pictured in the portch of the Church of Sainct Peter at Rome but also procured that the Emperours name should bee rased out of Charters and that his effigie should not bee ingrauen in any kinde of coyned mettall Also it is cleare that Philippicus remoued Cyrus from his office and placed in his rowme Ihonne who fore-tolde him that hee shoulde bee Emperour IN the yeere of our LORD 714. pope Gregorius the second assembled a Councell in the which two bishops of Britanie to wit Sedulius and Fergustus were present It was ordained that Masses shoulde bee cel◅brated publikely in Temples which custome was not in vse before In the seconde Tome of Councels this Synode is referred to Gregorius the third A great number of the Canons of this Councell do concerne marriage That no man should take in marriage a woman who was the relict of a presbyter or a deacon or a nunne or his spirituall sister or his brothers wife or his neece or his mother in lawe or daughter in law or his neare cosines or a womā whom by theft or rauishing hee hath ledde away And that no man should consult with inchaunters and sorcerers And that no man shoulde violate the mandates of the Apostolicke chaire no not in a matter of an haire GREGORIVS the third after he had receiued a mandate from the Emperour Leo concerning abolishing of images he assembled a great Councell at Rome of 903. bishops in the which the Emperour Leo was excommunicated and depriued of his Emperiall dignitie Here marke the tyrannie and fiercenesse of the Antichrist who gaue such authoritie to a Romane preacher to dismount the Monarches of the world from their royall thrones Yet Gregorius the thirde attempted such high matters because the Em. Leo had disallowed the worshipping of images Likewise by his instigation the whole countr◅y of Italie refused to pay tribute to the Em. Now is the banner of the Antichrist displayed against the Emp. and this is a fore-running token of the hatefull inimirie which is to ensue betwixt the popes and the Emperours which God willing shall be declared in i◅s own time Likewise Anastatius patriarch of Constantinople was condemned and excommunicated in this Councell To fauour the Emperour and to dislike the worshipping of Images were two irremissable sinnes and meriting the great Anathems of the bisshop of Rome IN the yeere of our LORD 742 and in time of the reigne of Charles the Great and vnder the popedome of Zacharias the first Bonifacius Archbishop of Mentz assembled a Councell of the bishops pre◅byters and Clergie of France for reformation of abuses in that countrey or rather as the trueth is to bring the countrey of France as hee had alreadie brought manie parts of Germanie to a conformitie with the superstitious rites of the Romane Church It is to be marked that this Nationall Councell was assembled by the mandate of king Charles howsoeuer Bonifacius ordered the affaires of the Councell It was ordained That Synodes shoulde bee kept yeerelie and that Clergie men shoulde not put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance to them who shoulde happen to confesse their sinnes And that hunting and halking and such idle pastimes shoulde not bee vsed by the Clergie That euerie presbyter shall bee readie to giue account of his ministerie to his owne bishop in time of Lent especiallie concerning his ministration of Baptisme the summe of his Catholicke Faith the forme of his Prayers and the order of his saying of Masses That none vncouth bishop or presbyter be admitted without the triall and allowance of a Synode That presbyters and deacons bee not cloathed as seculare men with short cloakes but with the habite of men who are in spirituall offices And that no woman cohabite in the house with them That euerie bishop haue a care within his owne boundes to abolish all Heathnicke superstitions IN the yeere of our LORD 755. and in the thirteenth yeere of the Empire of Constantinus Copronymus a Generall Councell of three hundreth and thirtie and eight bishops was assembled at Constantinople by the commandement of the Emperour In this Councell the worshipping of images was damned and the placing of them in Oratories and Temples where the diuine Majestie is worshipped was forbidden as a custome borrowed from Pagans who had no hope of the resurrection and therefore solaced themselues with pictured similitudes of their friendes as if they had beene bodilie present with them Yea for three principall causes they damned the worshipping of images First because the worshipping of them is
repugnant vnto holie Scripture Secondlie because the diuine and humane nature beeing vnseparablie vnited in CHRIST and the diuine nature cannot bee presented by an image therefore it is not meete to represent His manlie nature by an image lest wee shoulde seeme to separare the two natures in CHRIST And thirdlie because the writinges of auncient Fathers doe vtterlie condemne the worshipping of Images such as Epiphanius Eusebius Gregorius Theologus Athanasius Amphilochius Chrysostomus and Theodorus bishop of Ancyra It were a prolixt thing to make a rehearsall of the sentences of all the forenamed Fathers therefore for breuities cause I will heere onâ—…ly make choise of one place which is this Eusebius Pamphili writing to Constantia the Empresse who was desirous that the image of CHRIST shoulde bee sent vnto her hee returneth vnto her this answere Because yee haue written vnto mee to sende vuto you the image of CHRIST I woulde gladlie vnderstande what image of CHRIST yee are inquiring for whether it bee that true and vnchangeable nature bearing the charactor and ingrauen similitude of the person of the Father or if it bee the image of the shape of a seruant which CHRIST tooke vpon him for our sakes As concerning His diuine nature I hope yee are not sollicitous to seeke the image thereof beeing sufficientlie instructed that no man knoweth the Father except the Sonne and on the other part no man knoweth the Sonne except the Father But if yee desire the similitude of mans nature wherewith Hee cladde Himselfe for our sakes vnderstande that the splendor and shining brightnesse of His glorie cannot bee represented with dead colsures and shaddowed pictuâ—…es For euen His Disciples in the mountaine were not able to abide the brightnesse of His shining face Matth. Chap. 17. vers 1. Mark Chap. 9. vers 2. Luk. Chap. 9. vers 28. howe much lesse are wee nowe able to abide the celestiall splendor of His glorified bodie In this Councell Germanus bishop of Constantinople Gâ—…orgius Cyprius and Damascene a Monke who were principall defenders of the worshipping of images were excommunicated In the Canons of this Councell which were nineteene in number inuocation of Sainctes hath allowance in the fisteenth and seuenteenth Canon So that in this Councell also is presented vnto vs a viue paterne of the weaknesse of Councels Like as in euerie sacrifice there was dungue so likewise in euerie Councell there is found some note of infirmitie and weaknesse And it is a foolishe thing to adhere to all the ordinances of Councels except they doe agree in all pointes with the written worde of GOD. IN the yeere of our LORD 788. and in the eight yeere of the reigne of Irene and her sonne Constantine a Councell was assembled at Nice in Bythinia of three hundreth and fiftie Bisshops The Aâ—…hass dours of Adrian the first bishop of Rome were present in this Assemblie Basilius bishop of Ancyra Theodorus bishop of Myra and Theodosius bishop of Amorium offered to the Councell their supplicant letters confessing that they had sinned in condemning the worshipping of images in the Synode assembled by Constantinus Copronymus These reedes shaken with the winde and vnconstant fooles were accepted in fauour as a preamble vnto this malignant Councell The epistle of Adrian bishop of Rome was openlie read in the Councell approuing the worshipping of images His letter was full of fables and lies such as the fable of the leprosie of Constantine and of the shedding of the blood of innocent babes to procure remedie against his sicknesse and the baptisme of Constantine by Syluester the miraculous restoring of the Emperour to health after his baptisme and of the images of Peter and Paul produced to Constantine before his baptisme Such a Legend of lyes no Councell could haue heard read in their audience if it had not beene a time in the which the mysterie of iniquitie was effectuallie working For the historie of the life of Constantine written by Eusebius expresselie prooueth the contrarie to wit that Constantine was not leprous but rather a man of a cleane and vnspotted bodie and that hee was not baptized by Syluester in Rome but by Eusebius in Nicomedia Notwithstanding the letter of pope Adrian was accepted and allowed by the Councell And it was ordained That the images of CHRIST of the blessed Virgine Marie and of the Sainctes shoulde not onelie bee receiued into places of Adoration but also shoulde bee adored and worshipped And the honour done to the image is thought to redounde to him or her who is represâ—…nted by the image according to the wordes of Basilius Magnus But Basilius Magnus is writing in that place of CHRIST the image of the inuisible GOD and not of images made with mens handes The Fathers of this Councell as it were bewitched by the delusions of the Deuill were not ashamed to confirme the adoration of images by lying miracles and by a foolish confabulation betwixt the Deuill and a Monke whome Sathan ceassed not to tempt continuallie to the lust of vncleannesse and would make none ende of tempting him except hee woulde promise to desist from worshipping the image of the Virgine Marie But argumentes taken from the fables of Monkes and delusions of the Deuill are not to bee hearkened vnto in a matter expresselie repugnant to the written word of God IN the yeere of our LORD 794. CHARLES THE GREAT King of FRANCE assembled a great Councell at FRANKFORD partlie in regarde of the heretique Foelix who called CHRIST the adoptiue Sonne of GOD in his humane nature and was condemned in a Councell assembled at RATISBONA ANNO 742. but hee was returned to his vomite againe and therefore was of nâ—…we againe condemned as a notable heretique in the Councell of FRANKFORD partly also in respect of the great disputation that arose euerie where concerning the worshipping of images disallowed in the Councell of Constantinople and allowed in the seconde Councell os Nice Not onelie the bishops of France but also of Germanie and Lombardie as Prouinces subdued to the King of France were present at this Councell Likewise Pope Adrian sent his Ambassadours Theophilactus and Stephanus to the Councell And Charles himselfe King of France was present in the Councell of Frankford The Ambassadours of pope Adrian produced the actes of the seconde Councell of Nice hoping that the Councell of Frankford shoulde haue giuen consent and allowance vnto the same But the Fathers of this Councell collationed the actes of the Councell of Constantinople with the actes of the seconde Councell of Nice And they disallowed in the Councell of Constantinople the strict prohibition to picture images either in Temples or other places And in the seconde Councell of Nice they disallowed the Act of worshipping of images and of honouring them with garmentes incense candles and kneeling vnto them counting the afore-saide Act to bee so impious that the Councell in the which it was concluded was neither worthie to bee called Catholicke nor Oecumenicke The
blood of Christ. It is hard to bee a prolocutor for an euill cause for it is like vnto a bulge in a wall which falleth and bruiseth him who woulde sustaine it which cannot sustaine it selfe It is certaine that the bread and wine are not types and figures of Christs body before the words of consecration for it is after the words of blessing that the elements receiue this great honour to be called Christs bodie and blood that is signes externall wherewith Christes bodie and blood is spiritually exhibited vnto vs. And therefore Sainct Ambrose calleth the bread before the wordes of consecration panis usitatus that is common bread but it is after the wordes of consecration that they receiue this honour to beare the names of things represented by them as Theodoreius in expresse words writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—…ee hath honoured the visible signes with the appellation of his bodie and blood not changing their nature but adding grace to nature Which place clearly prooueth that the elementes obtaine not that great honour to bee called Christes body or types of his blessed body vntill the time that by diuine grace they bee consecrated to that holy vse Mailrosius Scotus liued vnder the reigne of Charles the Great about the yeere of our Lord 800. and likewise RABANVS Bishop of Mentz these two had so acquainted themselues with the doctrine of Augustine that they could in no manner of way giue allowance to the doctrine of Transsubstantiation And about the yeere of our Lord 840. Carolus the second the sonne of Ludouicus Pius and brother to Lotharius and Ludouicus Germanicus he writ to Bertramus a Presbyter to haue his resolution concerning the mysterie of the Sacrament and after what manner of way the body and blood of Christ was present in the Sacrament To whome hee returned this answere That in the Sacrament of the holy Supper there were some thinges that were perceiued with bodily senses other thinges were taken holde of onelie by faith And the bread and the wine were to vs the body blood of Christ as MANNA and the waters of the spirituall rock were Christs body and blood to the people of the Iewes in the wildernesse This opinion aggreeth well with the doctrine of Paul that the Fathers in the wildernesse ate that same spirituall food which we eat which they could not doe by corporall manducation of Christs flesh because as yet the word was not made flesh So this opinion of Transsubstantiation did no sooner put out its head but assoone also contradiction was made vnto it About the yeere of our Lord 1020. Berengarius maintained the opinion of Augustine and other auncient Fathers hee was a presbyter of Angiers in Fraunce and denied the doctrine of Transsubstantiation and the Romane Bishops were coÌ„mooued with great indignation as appeareth by the number of Councels assembled against one poore man who durst presume to speake against the opinion once embraced by the Romane Church Leo the ninth gathered a Councel at Rome in the which he condemned the opinion of Berengarius and excommunicated him euen before he was warned to be present at the Councell and before hee was heard Hee assembled also another Councell in Vercellis about the yeere of our Lord 1051. in the which Borengarius was not present but Messengers who came to pleade his cause were imprisoned and casten into bands and the booke of Ioannes Scotus Mailrosius De Eucharistia was condemned By the way if any equitie had beene kept in these Councels looke by what reason they condemned Ioannes Scotus whose opinion Berengarius followed by the like reason they shoulde haue condemned Augustine Bishop of Hippo whose opinion Ioannes Mailrosius followed But the Romane Church cannot erre ' Another Councell was assembled by Pope Victor the successor of Leo the ninth in the which the Decree of the CouÌ„cell of Vercellis was allowed Yet all this coulde worke no contentment in their heâ—…rtes because the people of Angiers and Towrs in Fraunce liked the doctrine of Augustine Mailrosius and Berengarius about the Sacrament of the Supper Therefore another Councell was assembled at Rome by Pope Nicolaus the seconde anno 1058. in the which Berengarius yeelded to the opinion of the Pope and his Councell and his weaknesse strengthened the errour already receiued in the Romane Church mightily But the number of them who abhorred this newe found out doctrine was exceeding great therefore the Romane Church after the yeere of our Lord 1079 and after the dayes of pope Gregorie the seuenth put hand to worke And being now mightie strong they stirred vp Kings and Princes to persecute with fire and sword and all kind of hostilitie as heretiques all those that spake against worshipping of Images corporall presence and manducation of the body of Christ in the Sacrament of the holy Supper So it is manifest that this doctrine of Transsubstantiation was mightily contradicted vntill the dayes of pope Innocentius the third who in the Councell of Laterane anno 1215. gaue full allowance thereunto But when all this is done râ—…member that the vniuersall Catholicke Church dwelleth not in one countrey or city When the Romane Church was miserably infected with this miserable scabbe of pestilent errour what consent gaue the Churches of Asia and all the Grieke Churches They euer disâ—…ssented from this doctrine vntill this daye as appeareth by the last Sessions of the Councell of Florence anno 1439. Therefore let the Romane Church bragge of Antiquitie as they please the doctrine of Transsubstantiation shall neuer be found an ancient doctrine but a doctrine newe false absurd and borne out more by might of the preuailing authoritie of men than power of argumentes grounded vpon holy Scripture God teach them to returne to the ancient trueth from which they haue sliden To whom be praise and glory for euer Amen A TREATISE Of the Sacrament of Pennance IN this CENTVRIE it was a receiued custome to men to confesse their sinnes secretly to Presbyters and to receiue from them such forme of injunctions as they counted satisfactions for their faultes as appeareth clearly by the Councell gathered in Fraunce anno 742. in the which Bonifacius bishop of Mentz was Moderator In the first Canon of that Councell it was statuted and ordained That no man of the Clergie should put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance vnto them who should happen to confesse their sinnes By this it is euident that the custome of secret confession of sinnes to presbyter poenitentiarius which was excluded out of the Church in the dayes of Nectarius Bishop of Constantinople yet it returned againe and it was in vse in the VIII CENTVRIE Now in the inseription of this TREATISE I call it a SacrameÌ„t as the Romane church in our dayes call it not as though I were in the opinion that in this age the number of seuen Sacramentes
as obeye the injunctions of the Priest What haue we to doe with such foolish and babbling speaches which are not grounded in Scripture For the Apostles who preached repentance and remission of sinnes after Christes ascention to heauen they ledde the people expressely to the promises made to the Patriarches and Prophets concerning the comming of Christ and of remission of sinnes in him heereby acknowledging no difference in substance betwixt repentance vnder the olde Testament and vnder the new Testamēt because both they and wee are ledde to one fountaine of the house of Dauid there to be washen and to be cleansed from all spotte of sinne Truely the doctrine of repentance taught in holy Scripture declareth that it is a worke wrought in vs by the Lord himself according as Christ our Lord witnesseth saying No man commeth vnto mee except my Father who sent me draw him The meanes whereby this worke is wrought in vs is by the fearefull trumpet of the law and by the sweet promises of the Gospell The instrumentes which GOD vseth in this worke are the Prophets Apostles their successors None of these things can be denied for the Apostle saieth God was in Christ and reconciled the Worlde vnto himselfe not imputing their sinnes vnto them and hath committed vnto vs the worde of reconciliation no we then are wee Ambassadours for Christ as though God did beseech you through vs we pray you in Christs sleade to beereconciled vnto God In these fore-mentioned places of Scripture three thinges are set downe First God is counted the efficient worker of repentance Secondly the promises of the Gospell whereunto the terroures of the lawe prepare an open doore are the meanes alluring vs to repentance Thirdly the Ministers of the Worde are the instrumentes to carrie the message of reconciliation vnto vs. The very law it selfe and the Gospell cannot haue the honour due to God who is the efficient worker of repentance because both law and Gospell was preached to reprobate Iewes but they were not conuerted by repentance to the trueth of God in regarde the Lord who is the efficient worker of repentance wrought not inwardly in their hearts As concerning the Preachers of the doctrine of reconciliation they receiue their honour from their Ambassadrie and they giue no honour vnto it except by accident in respect of the people who carry the greater reuerēce to an holy message when they see the Ambassadour who carrietith to bee an holy man But now let vs consider God in the worke of repentance as the head the message of reconciliation as the stomacke the preachers of the word who carrieth this message as the feete whose feete albeit they bee called beautifull in regarde of the sweete message which they carry yet the feete must neither haue the honour of the head nor of the stomack But the Romane church by giuing this honour to a priest that hee conferreth exopere operato remission of sinnes to the person who confesseth in particular all his faults vnto him they giue the honour of the head to the feete Like as in all their Religion their principall drift seemeth to bee this to leade the people from the Creator who is blessed for euer to an excessiue confidence in the creatures of God The grounde of the Sacrament of Pennance is a conceite of satisfaction which men can make for their own sinnes committed after Baptisme as if the promise of remission of sinnes made in Baptisme did extende onely to sinnes preceeding Baptisme What is this else but directly to contradict the words of Christ spoken to his Apostles Hee who beleeueth and is baptized shall bee saued Can any man be saued by an absolution from a part of his sinnes and not from all his sinnes This doctrine of the Romane Church bringeth in Christ as a Sauiour and not a Sauiour deliuering vs from the debt of by-past sinnes and setting vs once without the prison doore but knowing assuredly that wee shall be thrust into the prison againe there to remaine vntill wee satisfie for our own sins cōmitted after Baptisme And they make vs to be our owne sauiours rather than Christ for he who deliuereth a man from his last and greatest trouble is rather to bee counted his deliuerer than he who deliuered him from his first trouble The particular thinges required in the Sacrament of Pennance they say are foure to wit Contrition in the heart Confession in the mouth Satisfaction in the deede and Absolution of the Priest If these things were rightly conceiued in repentance all these thinges are necessarily required But as they are in the Romane Church all are meere abominations and displeasing vnto God First concerning the Contrition of the heart the Psalmist speaketh The sacrifices of God are a contrit◅ spirit a contrite and a broken heart O God thou wilt not despise But in the Romane Church when a Poenitentiare commeth to his father Confessor and discouereth a sinne not such as he hath already committed and for the which he is pearced with sore displeasure as Dauid was but rather hee discouereth to his father Confessor a treasonable attempt which he is minded to practise with obstinate purpose of an incorrigible heart shall such a man bee counted to haue a contrite and a broken heart Yet in our dayes no man is more welcome to a father Confessor than such a man as discouereth to him horrible treasons plotted against Noble Princes Yea and no confessions are more secretly buried in the mindes of father Confessors than those confessions are Is this a contrite spirite and a broken heart wherein the Lord delighteth Or can there bee a greater abuse of the doctrine of Contrition than to count them contrite in heart who are bent obstinately to runne forward in the course of vngodlinesse Popish Contrition is not vnlike vnto the fighting of Marcus Crassus both father and sonne against the Parthians Crassus the elder in his Oration made to encourage his army to fight valiantly his voyce failed him Marcus Crassus his sonne in his first out-going out of the house he stumbled Both these things were counted euill presages of the vnprosperous successe of the battell which after followed And what esperance can wee haue of this new found out Sacrament of Popish Pennance when as they judge so boldly of the first point thereof that is of Contrition counting traitors to bee men of a contrite spirit whome God hath appointed for the flames of euerlasting burning except they repent The forme of Confession vsed in the Romane Church hath neither warrand nor example in the Scripture of God that anie person should bee bound in particulare to confesse all his secret sinnes to the Priest The place of Scripture vildly abused Acknowledge your faultes one to another and praye one for another that yee may be healed c. it should bee expounded by another place of Scripture wherein a man who hath offended his neighbour is
These are points whereof no man doubteth and a large and fruitfull discourse vpon this subject is a commendation of the superabundant goodnesse of God but it belongeth nothing to prooue that Chrisming is a Sacrament distinct from Baptisme The African Councell called Mileuitanum pronounced an Anatheme against all those who saye that the grace of God in Baptisme conferreth only remission of sinnes already coÌ„mitted that in it there is no support promised to preserue men from sinnes in time to come that they bee not committed Whereby wee may euidently perceiue that the spirituall graces which the Romane Church referreth to the Sacrament of Confirmation were of olde referred to the Sacrament of Baptisme Likewise Antididagma Coloniensis as Themnisius declareth demandeth for what cause doth the Presbyter anoint him who is baptized with Chrisme seeing that he is to be anointed of new againe with Chrisme in the Sacrament of Confirmation And out of the booke De Gestis Pontificum he recordeth a constitution of Syluester That for the perill of vnexpected death it is meete that the Presbyter shall anoint with Chrisme him who is to bee baptized lest through absence of the Bishop the person baptized should depart this life without Confirmation but if the bishop be present let him be anointed by the bishop This declareth that of olde Chrisming was annexed to Baptisme But afterwards to multiplie the number of the Sacraments they separated it from the action of Baptisme and made it a peculiar Sacrament to bee ministred some space of time after Baptisme at the least seuen dayes for reuerence toward the seuen-folde graces of God conferred in the Sacrament of Confirmation as Durandus citeth out of RABANVS vsually twelue or fifteene yeeres interuene betwixt Baptisme and the Sacrament of Confirmation in the Romane Church Onely this I request of the judicious Reader that when hee readeth of Chrisming in the ancient Church hee would not take it for the Sacrament of Confirmation but for anointing with oyle in Baptisme And this custome also had no allowance in the written worde of GOD as Basilius expressely graunteth in these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is What Scripture hath taught vs anointing with Oyle Doeth not this proceede from secret and mysticke tradition Finally let vs search out this matter to the very grounde whereby it may bee euidently knowne howe this Sacrament of Confirmation crept in into the Church It was a custome of auncient time that children were presented to Baptisme by their Christian parentes and albeit their infancie coulde not comprehende the summe of Christian Faith yet neuer thelesse they were instructed and catechised when they came to yeeres of discretion and when they had sufficiently comprehended the summe of Christian Faith their parentes of newe againe presented them to the Bishop who after hee had receiued in audience of the people a cleare confession of their Faith hee blessed them and with the ceremonie of imposition of handes prayed to God that these persons who had giuen out of their owne mouth a confession of that same Faith which their parentes had professed in their name in Baptisme might continue in that same true Faith constantly vnto their liues ende This imposition of handes was vsed to imprint into the heartes of the persons who had made a confession of their faith a deeper reuerence of God and a greater care to continue constant But in doing of this there was no purpose to institute a newe Sacrament of Confirmation in the Church Moreouer persons who were baptized by Heretiques when they forsooke their heresie they were not rebaptized but they were receiued into the Church by the ceremonie of imposition of handes as hath beene declared in the life of Stephanus bisshop of Rome CENT III. CHAP. II. And this imposition of handes was joyned with prayer That it woulde please God to vouchsafe vpon him who was receiued into the bosome of the Church by imposition of handes the gift of the holy Spirit which was offered vnto him in Baptisme but it was not receiued because hee professed not the true Faith Neither can there bee founde in this seconde sort of imposition of handes anie grounde for the Sacrament of Confirmation To conclude this Sacrament of Confirmation is either of God or man If it bee of God let the warrande of His commaundement bee brought foorth in the which Hee commaundeth to anoint with Chrisme those who are alreadie baptized And is it not a disficill thing to these who are content to sacrifice their life for Christes sake to offer their children also to bee signated with Chrisme when they are twelue or fifteene yeeres of age But if no diuine commaundement can bee founde out commanding vs so to doe but it is a plaine humane inuention Then let the Romane Church bragge lesse of Antiquitie than they doe seeing there is nothing in humane inuentions but Antiquitie of Errour FINIS CENTVRIE IX CHAP. I. OF EMPEROURS CAROLVS MAGNVS IN the yeere of our LORD 801. CHARLES THE GREAT King of FRAVNCE was declared Emperour by LEO the thirde Bishop of ROME and hee reigned sixteene yeeres in his Emperiall dignitie for hee continued King of FRAVNCE fourtie and sixe yeeres The Empire of the West had beene cut off since the dayes of Augustulus the sonne of Orestes whom Odoaser king of Rugiheruli c. had compelled to denude himselfe of the Emperiall dignitie Nowe after the issue of 300. yeeres and after the Hunnes the Gothes the Lombardes and other Nations had obtained dominion in the West all abstaining notwithstanding of their preuailing power from the name dignitie and stile of Emperoures Nowe at length I saye Charles the Great is anointed and crowned Emperour by Leo the thirde in the Towne of Rome And this was the beginning of that euill custome which after followed to wit That Emperours should receiue their coronatioÌ„ from the Bishops of Rome At this time the Empire of the East was in the hands of the Empresse Irene in the hands of the Emperour Nicephorus who had banished Irene and reigned in her steade The Empire of the East was also weake at this time as apppeareth by a Couenant of Peace which they coÌ„cluded with Charles Emperour of the West in the which no mention is made of Exarchatus Rauenne to be rendered again vnto them only that the Isle of Sicâ—…ll and the Townes Landes which lie from Naples Eastwarde on the right hande and from Manfredonia sometimes called Syponto on the left hand compessed about with the Seas called Superum Inferum these should remaine in the possession of the Emperours of Constantinople Charles was a prudent godly Emperour more sound and vpright in sundry heads of christian doctrine than many others for he detested the worshipping of Images as vile Idolatrie as appeareth by his bookes written against the seconde Councell of Nice Charles was very friendly to Christians and defended them against the violence and tyrannie of their persecuting enemies namely against
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
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
other parts make seruice in his Church without letters of recommendation 14. Let a Pres byter leauing a lowe place and presuming to an higher incurre that same punishment which a Bishop deprehended in the like fault should incurre 15. A Presbyter who attaineth to a Church by giuing money for it let him be deposed 16. Let tythes bestowed vpon Churches by aduise of Bishops be faithfully distributed to the poore by the Presbyters 17. The families of Bishops shall bee instructed in the summe of the true faith In the knowledge of the retribution to be giuen to good men and the condemnation of vngodly people and of the resurrection and last judgement and by what kinde of workes eternall life may bee promerited and that the Homelies containing these instructions shall bee translated into Rusticke Latine language to the end that euery person may vnderstand them Marke in what estimation the Latine language hath bene at this time that instructions in Rusticke and Barbarous Latine are counted better than instructions in good French Language 18. It is the duetie of the Bishop to instruct his Presbyters concerning the Sacrament of Baptisme what it is that they should desire the people baptized to renounce namely they should renounce the deuill all his works his pomps Now the works of the Deuill are murther fornication adulterie drunkennesse and other such like faultes But the pompes of the Deuill are pride ostentation swelling conceites vaine glory lostinesse and such other faultes as spring vp from such groundes 19. Presbyters are precisely to bee admonished that when they say the Masse and doe communicate they doe not distribute the Lords bodie indiscretely to children and to all persons who happen to bee present who if they bee entangled with great sinnes they procure vnto themselues rather damnation than any remedie to their soules according to the saying of the Apostle Whosoeuer eateth this Bread and drinketh this Cuppe vnWorthilie hee shall bee guiltie of the bodie and blood of the LORD Let a man therefore trie himselfe and so let him eate of this Bread and drinke of this Cuppe By this let the judicious Reader marke that euen in the dayes of Carolus Magnus priuate Masses had no place but they who were duely prepared did communicate with the Priest 20. Presbyters shall not suffer the holy Chrisme to be touched by euery man 21. Presbyters shall not resort to Tavernes to eate or drinke 22. Bishops and presbyters shall prescribe to sinners who haue confessed their sines pennance discretly according to the weightinesse of their fault 23. Chanons who dwell in Cities let them eate in one Closter and sleepe vnder one roofe to the ende they may bee readie to celebrate their Canonicall houres From the 24. Can. vnto the 32. are contained Constitutions concerning Monkes and Nunnes which I ouer-passe with silence fearing to bee prolixt Can. 32. All men should studie to peace and concorde but especially Christians forsaking hatred discorde and enuie 33. Lordes and Iudges should bee obedient to the wholsome admonitions of their bishops and bishops on the other part should reuerentlie regarde them to the ende they may bee mutually supported euery one with the consolations of another 34. Lordes and Iudges are to bee admonished that they admitte not vile and naughtie persons to beare witnesse in their judicatories because there are manie who for a contemptible price are readie to make shipwracke of a good conscience 35. Let no man for his decreet receiue a rewarde for diuine Scripture in manie places for biddeth this as a thing that blindeth the eyes of the wise 36. Let euerie man bee carefull to support indigent persons of his owne familie and kinred for it is an impious and abominable thing in the sight of God that men abounding in riches should neglect their owne 37. Christians when they make supplications to God let them in humble manner bowe downe their knees following the example of the Martyr Steuen and of the Apostle Paul Except vpon the Lordes daye and other solemne dayes on the which the vniuersall Church keepeth a memoriall of the Lordes resurrection and at such times they are accustomed to stand and pray 38. Faithfull people must be admonished not to enter into the Church with tumult and dinne and in time of Prayer and celebration of the Masse not to be occupied in vaine confabulations and idle speaches but euen to abstaine from wicked cogitations 39. Let not the Consistories and Iudgement seates of secular Iudges bee in the Church or portches thereof in any time to come because the house of God shoulde bee an house of Prayer as our Lord Iesus Christ saieth 40. Let it bee forbidden that Merchandize be vsed vpon the Lordes daye or Iustice Courtes because all men should abstaine from seruile laboures to the ende this day may bee spent in praysing and thanking God from Morne till Euen 41. Incestuous persons parracides and murtherers are found who will not hearken to the wholsome admonitions of Church men but perseuere in their vitious conuersation who must bee reduced to order by the discipline of the secular power 42. Let the people bee admonished to abstaine from Magicall Artes which can bring no support and helpe to the infirmities of men and beastes but they are the deceitfull snares of the Deuill whereby hee deceiueth mankind 43. A frequent custome of swearing is forbidden wherein men vpon euery light occasion willing to purchase credite to that which they speake they take God to bee witnesse of the veritie of their speaches 44. Manie frie subjectes by the oppression of their Masters aro-redacted to extreame pouertie whose causes if our clement Soueraigne please to examine hee shall finde that they are vnjustlie redacted to extreame indigence 45. A false measure and a false ballance is an abomination vnto the Lord as Salomon recordeth The 46. Canon containeth a regrate that tythes were not duely payed to the Church notwithstanding that the Church had giuen in their complaint to the ciuill Magistrate whereby it came to passe that not onely Lightes in the Church and steependes to the Clergie beganne to inlacke but also the very Paroch Churches became ruinous 47. When generall Fastinges are appointed for any impendent calamitie let no man neglect the fellowship of the humbled Church for desire to fearce his bellie with delicate foode 48. Drunkennesse and surfetting are forbiddē as offensiue both to soule and and bodie and the ground of many other sinnes 49. Lords and Masters are to bee admonished not to deale cruelly and vnmercifully with their subjectes yea and not to seeke that which is due vnto themselues with excessiue rigour 50. Let Laicke people communicate at least thrise in the yeere vnlesse they bee impeded by some hainous sinnes committed by them 51. In the last Canon mention is made that they diligently examined the cause of them who complained to the Emperour that they were disherited by the donation of landes which their fathers and friends had bestowed
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
ordaine that such woman as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall be compelled to do pennance all the dayes of their life neither shall they in anie wise be separated from their husbandes 32. Let a sinner confesse vnto his Father Confessor all his sinnes which hee hath committed either in thought worde or deede because that hatred enuye and pride are such pestilentious bot◅hes of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes shoulde not onely bee confessed to GOD according to the example of DAVID who saieth I will confesse against my selfe my wickednesse vnto the LORD and thou for gauest the punishment of my sinne Psal. 32. vers 5. But also wee shoulde confesse our sinnes to our Father Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed Iac. 5. 16. 34. In prescribing of pennance let fauour and hatred of any person bee laide aside and let the injunctions be giuen according to the rule of H. Scripture according to the canōs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemēt remedies to perilous diseases 35. Many in doing of pennance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliation and beeing forbidden to eate fleshe or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of purpose to the ende hee maye abolishe his sinnes by Almes deedes for that is all one as if a man should hy◅e God to grant vnto him a libertie to sinne 37. Seeing all Canons of Councels are to be diligently read in speciall such as appertaine vnto faith and reformation of manners shoulde bee moste frequently perused 38. Bookes called Libelli Poenitentiales are to bee abolished because the erroures of these bookes are certaine how beit the authors of them bee vncertaine and they prepare pillowes to laye vnder the heads of them who are slecping in sinne 39. In the solemnities of the Masse Prayers are to bee made for the soules of them who are departed as well as for them who are aliue 40. Presbyters who are degraded and liue like seculare neglecting repentance whereby they might procure restitution to their office let them bee excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not bee receiued in any other Church except hee prooue both with witnesses and letters sealed with lead and containing the name of the Bishop and of the Citie which hee liued in that hee hath liued innocently in his owne Church and had a just cause of transportation 42. Let no Church bee committed to a Presbyter without consent of the Bishop 43. In some places are founde Scots men who call themselues Bishops and they ordaine Presbyters and Deacons whose ordination wee altogether disallowe 44. Presbyters must not drinke in Tavernes wander in Markets nor goe to visite Cities without aduise of their Bishop 45. Many both of the Clergie and Laickes goe to holy places such as Rome and Turon imagining that by the sight of these places their sinnes are remitted and not attending to the sentence of Ierome It is a more commendable thing to liue well in Hierusalem than to haue seene Hierusalem 46. In receiuing the Sacrament of the bodie and blood of Christ great discretion is to bee vsed Neither let the taking of it bee long differred because Christ saieth Except yee eate the fleshe of the sonne of man and drinke his blood yee haue no life in you Neither let vs come without due preparation because the Apostle saieth Hee who eateth and drinketh vnworthilie eateth and drinketh his owne damnation 47. The Sacrament of the bodie and blood of Christ which in one daye is accustomed to bee receiued of all Christians let no man neglect to receiue it except some grieuous crime doe hinder him from receiuing of it 48. According to the precept of the Apostle Iames Weake persons shoulde bee annointed with oyle by the Elders which oyle is blessed by the Bishop these wordes inclosed in a parenthesi are added to the Text for hee saieth Is anie man siecke amongst you let him call for the Elders of the Church and let them pray for him and annoint him with oyle in the Name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iam. cap. 5. vers 14. 15. Such a medicine as cureth both bodily and spirituall maledies is not to bee neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee saide and Oblations offered by Bisshops or Presbyters in priuate houses This questiō also was disputed in this Councell 50. The authoritie of the Emperour is to bee interponed for reuerent keeping of the Lordes daye 51. Because the Church is constituted of persons of dine se conditions some are Noble others are ignoble some are seruantes vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferioures knowing that they are their brethren because God is one common Father to both and the Church is one common mother to both From the 52. Canon vnto the 66. are contained precepts of chaste and honest liuing prescribed to Prioresses and Nunnes which I ouer-passe as I haue done in the preceeding Councels 66. It is ordained that prayers and supplications shall bee made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue wee touched shortly to bee exhibited to our Soueraigne lord the Emperour Hee who desireth a more ample declaration of all vertues to bee followed and vices to be eschewed l◅t him reade the volume of the holy Scriptures of God IN the same yeere of our LORDE wherein the preceeding foure Councels were conuened and by the mandate of the Emperour Charles the Great another Councell was conuened at Arles The Canons of this Councell were in number 26. 1. They sette downe a Confession of their Faith 2. They ordaine That Prayers shall bee made for the Emperour and his children 3. They admonish Bishops and Pastors diligently to reade the bookes of holy Scripture To teach the Lordes people in all trueth and To administrate the Sacramentes rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishoppes 5. That Presbyters bee not admitted for rewardes 6. It is ordained That Bishops shall attende that euery person liue ordinately that is according to a prescribed rule The 7. 8. Canons belong to the ordering of Monkes and Nunnes The 9. Can. pertaineth to the
Hincmarus bishop of Laudunum as a man disobedient to his Metropolitane and a man who for priuate injuries had excōmunicated all the Presbyters of his Church debarring them from saying of Masse baptizing of Inphantes absoluing of Penitents and burying of the dead And Hincmarus bishop of Rhemes proponed vnto the Councell 50. Canons which hee desired to bee read in the Synode and they allowed all the Canons written by the bishop of Rhemes Also they condemned Hincmarus bishop of Laudunum of petulancy and compelled him to subscribe obedience to Charles his King and to his Metropolitane hee was also depriued of his office and his eyes were thrust out But Pope Ihonne the ninth vnder the reigne of Carolus Crassus restored him to his office againe beeing the more affectioned vnto him because he had appealed from his owne bishop and from the decreet of a Synode in his owne countrey to be judged by the Chaire of Rome IN the yeere of our Lord 899. and in the eight yeere of the reigne of the Emperour Arnulphus in the Towne of Triburium twentie and two Bishops of Germanie were assembled who made many constitutions a great number whereof Caranza is compelled to ouer-passe with silence lest he shoulde make a superfluous repetition of Canons mentioned before First it was concluded in this Councell That excommunicate persons if they repent not are to be subdued by the Emperour Canon 10. That a Bishop shall not be deposed before his cause be judged by twelue Bishops and a Presbyter by sixe Bishops and a Deacon by three Bishops 11. A Church man who committeth slaughter shall be deposed albeit he hath beene inforced vnto it 12. Baptisme shall not be ministred except at Easter Whitsonday without necessitie require 13. Tythes are to bee payed for the sustentation of the Ministerie the support of the poore and the fabricke of the Church 15. Let mens bodies bee buried in that Paroch vnto the which they payed their Tythes 16. No buriall place shall bee solde for money 17. Let Laicke people be buried in the Church yarde not in the Church but if they be buried alreadie let not their bodies bee remoued 18. The vesselles wherein holy mysteries are celebrated are Challices and Platters whereof Sainct Bonifacius a Bishop and Martyr being demanded If it was lawfull to celebrate the Sacrament in vesselles of wood He answered That of olde there were golden bishops and woodden vessels but nowe by the contrary saith he the Bishops are woodden bishops and the vesselles are vesselles of golde And Sepherinus ministred the Sacrament in vessels of glasse Neuerthelesse this Councell straitly inhibiteth the Sacrament to be consecrated in vesselles of wood 19. Let not wine without water bee offered in the holy Challice because both blood and water flowed out of the side of Christ. 20. Priestes are shauen to the end they may carrie vpon their heads a similitude of the crowne to wit of thornes wherewith the Lord was crowned who is their lot and portion 21. Let not Presbyters who are called before Iustice seates bee compelled to sweare but let them bee put in remembrance of their holy consecration in stead of an oath 22. The triall of persons defamed by the burning iron is ceassed but let no man giue out rashe judgement in se◅ret matters 27. They who haue vnder-taken a spirituall ofsice shoulde not goe to warre-fare nor accept vpon them ciuill offices according to the seuenth Canon of the Councell of Chalcedon 31. A thiefe or a robber who is slaine in the perpetration of his diabolicall fact let no man praye for his soule nor distribute almes for his reliefe 35. Let no justice Courtes bee holden on the Lordes daye neither on Festiuall nor Fasting dayes 39. A man who marrieth a woman of a strange countrey but not of a strange religion shall be compelled to cohabite with her 40. It shall not be lawfull for a man to marie a woman whome hee hath polluted in adulterie during her husbandes life-time 45. Hee who hath defiled two sisters let him bee subject to pennance all his dayes and remaine continent 46. A woman that hath committed adulterie and for feare of her husband who persueth her vnto the death shee fleeth vnto Bishops to seeke reliefe let them trauell seriouslie for the safetie of her life and if that can bee obtained let her be restored to her husband againe but if that cannot bee obtained let her not bee restored but her husband during his life time shall not marie another 54. A forme of externall repentance is prescribed to them who of precogitate malice and of purpose haue committed slaughter TREATISES Belonging to the IX CENTVRIE A TREATISE Of Extreame Unction THE Councell of TRENT entraiting of this subject of Extreame Unction setteth downe a glorious Preface before their Canons That Sathan that vigilant enemie who is readie at all occasions to take his aduantadge he is most readie in the last conflict to assault poore soules when naturall powers are weakened and the feare of approaching death doeth perturbe the cogitations of sinfull people then hee endeuoureth to brangle their faith and to bring them to a distrust of the mercies of GOD. But on the other part saye they Christ hath instituted the Sacrament of Extreame Unction as an armour to guarde vs at our last breath against the subtile inuasions of that deceitfull aduersarie This Preface importeth that all the weapons of our spirituall warrefare both defensiue and offensiue wherewith wee faught against spirituall wickednesse in our life-time are not sufficient to guarde vs in our last combate except wee bee annointed with oyle at our last departure Neuerthelesse the holie Scripture expresselie saieth I am the resurrection and the life hee that beleeueth in mee though hee were dead yet shall hee liue and whosoeuer liueth and belecueth in mee shall neuer die Ioann Chap. 11. verse 25. 26. In which wordes it may bee euidentlie perceiued that the word of GOD apprehended by faith can saue vs both in life and death The Romanistes in proouing Extreame Unction to bee a Sacrament of the Newe Testament in the which there is a signe instituted by GOD and to the signe there is added a promise of forgiuenesse of sinnes and consequentlie of eternall life They are like to the drunkardes of our Nation who when their stomacke is ouer-laden with too much drinke then they laye them downe to sleepe but incase by any occasion they be wakened before the drinke be digested and gone out of their heads they arise like madde men and make such a stirre and businesse that all men wishe that they were in their bedde againe Euen so the Romane Church hath beene so miscarried with the traditions of men with the writinges of auncient Fathers especiallie in poinctes of doctrine in the which they were weake and with the authoritie of Councels that they layed them downe and slept securelie as people who were perfectlie instructed in the way of GOD. But nowe they
was baptized Vlpianus an enemie to Christians Mammea the Emperors mother is instructed by Origen in the faith Turinus killed with smoke Origen wrote a booke de martyrio The malice of Satan against true ' Pastors Origen got not the honor of martyrdome Difference betwixt holy scripture and other bookes The 7. persecution ANN. Ch. 250. Alexander Babylas both dicd in prison Origen at Jerusalem closeth the booke and wepeth The teeth of the holy martyre Apollonia The veritie hath no neede to be vnderpropped with lies Maried Bishops The rigour of Novatus The 8. persecution ANN. Ch. 259. The martyrdome of Cyprian Theotecnus B of Caesarea incourageth Marinus Christians full of pitis The historie of Eusebius concerning the two bâ—…asen images in Caesarea Philipi The 9tpersecution ANN. Ch. 278 Aurelian with ctutle authoritie assisteth the Church against Samosatenus Temples 〈◊〉 built by Châ—…stians after the death of Valerian The 10 persecution ANN. Ch. 308. John a noble man borne rent in pieces the Emperours proclamation The martyrdome of Peter Dorotheus and Gorgonius Horrible crueltie against Christian women A towne in Phrygiaset on fire and al the inhâ—…bitants buâ—…nt with fire Mauritius with a whole legion of Christian souldiers martyred Diocletian and Maximian giue ouer their imperiall function Constantius tried his captames whether they wâ—…re Christians or not Edicts against Christians ingraued in brasse A sudden change of the prosperitie of Pagans into aduâ—…suie Maximinus was ouercome in battel by Licinius Sophronia chused rather to kilâ—…her selfe then to be abused by Maxentius Constantine seeth the similitud of a bright crosse inheauen Maxentius ouer come in battell by Constantine Three cruell edicts of Licinius against Christians Fortie martyrs tormented first with cold and next wâ—…th heate Bishops of Rome Zephyrinus Callistus Vrbanus Pontianus Anterus Fabianus Cornelius A council at Rome against Novatus Lucius Stephanus Xistus 2 Dionysius Felix 1. Eutychianus Caius Marcellinus Marcellus Eusebius Of other preachers doctours Tertullian Origen Cyprian Bishops of Alexandria Bishops of Antiochia Artotyritae Alogi Adamiani Theodotiani Mâ—…deciani Bardesianistae Ualesii Apostolici Origeniani Artemon Helcesaitae Sabelliani Nepotiani Samosatenus Manes Manichei Hieracitae Purgatorie and worshipping of reliques errors borrowed froÌ„ Pagans Foolish borrowing Foolish following Error growing worse worse The error of Purgatorie fire misliked by Augustine but not fully impugned Simil. Many handmaids of Purgatorie An exhortation to detest the originall of Purgatorie Simil. Simil. Preposterous feare credulity of people â—…pholde people An exhortation to corrigible Papists The vse of temporall paines Fault and punishment there of both abolished in Christ. Plaeces of the old Testament abused for stablishing of Purgatorie Places of the new Testament abused A place out of the booke of the Maccabees for câ—…nsi mation of sacrifice for the dead and consequently of Purgaterie Simil. By the praiers made for the dead of old Purgatorie cannot be sufficiently confirmed The place of Augustine serm 32. de verbis Aposloli examined The place of Chrysostom homil 3 in epist. ad Phillip examined Fables of Damascene forstablishing of Purgatory True Christians leane vpon the purging blood of Christ. The corruption of mans nature Simil. The great slight of Satan Another craft of Satan The third craft of Satan We reade of graues opened for dishonouring but not for honouring of bones No example in the nâ—…w Testament of raâ—…sing bones out of the graue to be worshipped The fathers neerest to the Apostles dayes freest of superstition Buriall of Christians hindered to quench the hope of resurrection What time transporting ' of the bones of the Saints began and how long this custome continued without adoration An answeâ—… to an objection Answere to another objection An answere to the thirde objeâ—…tion No testimonie in scripture to proâ—…e the Worshipping ofreliques The sheep-heards staffe of Moses The cloake of Elias The Church of the lewes might haue had moe reliques then the Romane Church Worshipping of reliques after the 592. yeere of our Lord. Object The first answere The second answere The third answere The fourth answere False reliques Simil. Great busines to destroy Christ after he was borne as great businesse to aduance the Antichrist Christ instituted none of the Apostles to be supreme heade ouer the rest The decretal epistles attributed to the Bishops of Rome of old are forged false 1. 2. 3 4 5. 6. The first step Simil. The second step Gratianus exception froÌ„ the councill of Carthage is foolish The third step The fourth steppe The fist step The sixt step The sâ—…uinth steppe Simil. The eighâ—… steppe Acomparison between Christ and the Antichrist The first Tragedie The second Tragedie Simil. The third Tragedte 1. Chr. 14. verse 11. Iudg. 6. verse 16. Gene. 37. verse 34. Gen. 50. verse 1. Epistle Iude verse 11. Isai. 27. verse 1. Similitude â—…seb de vita 〈◊〉 lib. 2. Sozom. lib. 2. Cap. 14. Idem lib. 2. cap. 8. 9. 10. 13. Sozom. lib. 2. cap. 15. Ruffin lib. 1. cap. 9. Theodor. lib. 1 cap. 22. Sozom. lib. 2. cap. 24. Ruffin lib. 1. cap. 10. Socrat lib. 1. cap. 20. Theodor. lib. 1. cap. 23. Sozom. lib. 2. cap. 6. Euseb. de vita Constant. lib. 4. Theod. lib. 5. cap. 20. Socrat. lib. 1. cap. 1. Idem lib. 3. cap. 11. lib. 3. cap. 18 Ruffin lib. 2. cap. 30. Socrat. lib. 1. cap. 18. Sozom. lib. 1. cap. 8. Genes 18. Sozom. lib. 2. cap. 4. Sozom lib. 2 cap. 2. Socrat. lib. 1. cap. 18. Socrat. lib. 5. cap. 8. Socrat. lib. 1. cap. 6. Functii Chronolog Iohn 3. Euseb. do vita Constant. lib. 4. Ruffin lib. 1. cap. 19. Socrat. lib. 2. cap. 46. Idem lib. 2. cap. 5. Socrat. lib. 2. cap. 32. Ruffin lib. 1. cap. 11. Theâ—… li. 2 cap. 3. Theoder li. 2 cap. 3. Thâ—…d ibid. Theod. lib. 2 cap. 13. Theodoret. ibid. Prouer. 10 verse 9. Sâ—…crat lib. 2 cap. 27. Socrat. lib. 2. cap. 32. Socrat. lib. 2. cap. 33. Theod. lib. 2. cap. 32. Socrat. lib. 3. cap. 21. Socrat. lib 3. cap. 1. Socrat. ibid. Socrat. ibid. Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4. Theod. lib. 〈◊〉 cap. 8. Socra lib. 13 14. Sozom. lib. 5 cap. 15. Matth. 5. Theod. lib. 3. cap. 16. Sozom. lib. 5. cap. 17. Titus 1. verse 15. 1. Cor. 10. verse 25. Theod. lib. 3 cap. 15. Ruffin lib. 2. cap. 28. Theodor. li 3 cap. 6. Theodor. li. 3 cap. 7. Theod. ibid. Socrat. lib. 3. cap. 2. Socrat. lib. 3. cap. 15. Ruffiin lib. 2 cap. 33. Sozom. lib. 5 cap. 4. Thâ—…odor lib. 〈◊〉 cap. 9 10 Socrat. lib. 3. cap. 18. 19. Theodoret. ibid. Ruffin lib. 1. cap. 37. 38. 39. Socrat. lib. 3. cap. 20. Theod lib. 3. cap. 20. Sozom. lib. 5 cap. 22. Socrat. lib. 3. cap. 21. Sozom. lib. 6 cap. 1. 2. Ruffin lib. 2. cap. 1. Socrat. lib. 3. cap. 21. 22. Theod. lib. 4 cap. 2. 3. Theod. lib. 4. cap. 4. Sozom. lib. 6. cap. 6. Socrat. lib. 4. cap. 31. Ruffin lib.
to death Ioseph antiq lib. 20. cap. 8. EVSEBIVS writeth that he was thrown down froÌ„ the pinacle of the Temple Euseb. eccl histlib 2. cap. 23. This crueltie of ANANVS albeit it displeased both king AGRIPPA and ALBINVS the deputie of the Romaines the people of Ierusalem yet wicked men are wiser in their owne generation then the children of light ANANVS sawe that if he had lingred vntill the Romaine Deputie had arriued he could not haue procured the death of a man counted so just and so welbeloued of the people as the Apostle IAMES was It is to be marked that EVSEBIV in the forementioned place describeth the martyrdome of IAMES surnamed IVSTVS before the edict of the persecution of NERO after which followed the martyrdome of PETER and PAVL in the 12. yeere of NERO his reigne Epiphan contrahares neuerthelesse the Romaine Church had forged epistles decretall whereinto CLEMENS Bishoppe of Rome writeth to IAMES surnamed IVSTVS after the death of PETER What credite these decretall epistles deserue it shall bee declared hereafter Godwilling But FLORVS who succeeded to ALBINVS was an avaritious and cruell man he exhausted the treasure that was in the Temple and tooke out of it sixteene talents of siluer And when the lewes at Ierusalem murmured against him hee came to the towne in great wrath and permitted the souldiers to slay and to spoyle the citizens of Ierusalem at their pleasure Likewise he afflicted with vnaccustomed crueltie men of noble birth by scourging crucifying them Ioseph de bello Iudaico lib. 2. cap 25. This was the ground of the warre betweene the Romanes and the Jewes wherin Ierusalem came to that lamentable ruine foretold by our Sauiour Christ Mat 24. Nowe to returne to the Emperour himselfe and forme of his death After he had reigned 13. yeeres and eight monethes the Senate of Rome proclaimed him to bee an enemie to mankinde and condemned him to be whipped with wands to the death to be harled through the citie For feare of which punishment he was forced to flie and by slaying of himselfe made an end of his most wretched life Iustin. Uespasian AFter NERO OTTO VITELLIVS and GALBA contended for the empire and were all hastely cut off and made out of the way and FLAVIANVS VESPASIAN was chosen Emperour by the Romaine armie he reigned 10. yeeres Bucol Index Chron. The nation of the Iewes at this time for the most parte was giuen ouer into a reprobate minde according as it was foretolde by the Prophet ZACHARIE Then saide I I will not feede you that that dieth let it die and that that perisheth let it perish and let the remnant euery one eate the flesh of his neighbour Zach. 11. 9. Like as the intollerable crueltle of FLORVS had irritat the nation of the lewes euen so on the other side the vnsupportable obstinacie of the Iewes had incensed the wrath of the Rom. unes against them They were now become so head-strong that they rejected the sacrifice that was wont to bee offered for CAESAR Ioseph de bello Iudsico lib. 2. cap. 30. The calamitie of the Iewes who dwelt in Alexandria and in Damascus was but the beginning of sorrowes fiftie thousand Iewes were slaine in Alexandria ten thousand in Damascus Ioseph debel Iud. lib. 2. cap. 36 41. Besides this many signes wonders both in heauen and earth did proclaime their future desolation and destruction A Comet was seene in heauen hanging ouer the towne of Ierusalem for the space of a yeere and hauing the similitude of a sword in the Temple at the mid time of the night a cleare light was sene shining round about the Altar in brightnesse not vnlike vnto the light of the day and the great brasen port of the Temple opened of the owne accord about the sixt houre of the night chariots of fire were seene compassing townes and a voyce was heard in the sanctuarie warning to flit and to transport with many other feareful signes and wonders Ioseph de bello Iud. lib 6 cap. 31. But a people senslesse whose eyes were dimme whose eares were dull of hearing whose heart was fatte and locked vp by Satan in infidelitie they could take no warning of the wrath to come because the Lord was minded to destroy them FLA. VESPASIAN and his sonne TITVS VESPASIAN leading an armie of threscore thousand armed men from Ptolemaida besieged the townes of Galile and Trachonitis so many as would not willingly be subject to the Romanes the townes of Gadara Tiberias Iotopata Tarithea Gamala all these were brought vnder the renerence of VESPASIAN and IOSEPHVS who had beene lurking in a caue after the towne of Iotopata was conquessed was taken aliue and kept in bands by the Romanes he foretolde that VESPASIAN should bee Emperour and saluted him CAESAR and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while NERO was yet aliue de bâ—…llo Iud. lib. 3. cap. 27. When this prophecie came to passe indeede and hee was chosen to bee Emperour hee sent for IOSEPHVS and commanded that hee should be loosed from bands but TITVS his sonne thought more expedient that his bands should be cut off from him rather then loosed to the end he might be counted a worthy man who neuer deseuned captiuitie nor bands de bello Iud. lib. 4. cap. 39. FLAVIVS VESPASIAN returned to Rome and left behind him his sonne TITVS to sub due the Iewes to besiedge the towne of Ierusâ—…lem but the Christians who dwelt at Ierusalem were warned by God to depart out of the towne of Ierusalem so they left it and dwelt beyond Iordan in a towne of Decapolis called Pella Euseb eccles hist lib. 3. cap. 5. Separation of the corne from the chaffe goeth before the vnquenchable fire wherewith the chaffe shall be burnt TITVS began to besiege Ierusalem in the first yeere of the reigne of his father at the time when the people were gathered to celebrate the feast of the Passeouer Euseb. lib. 3. cap 7. The terrour of the sworde of the Romaines without the feare of mercilesse brigands within in the bowels of the towne preuailing the flewere of the dead wanting the honour of burial infecting the aire and devouring the liuing with contagious sickenesse theviolent plague offamine breaking asunder the bands of Nature and constraining women to eate the birth of their owne bellies Ioseph de bello Iud. lib. 6. cap. 21. AH these calamities seased vpon them at once in the just judgement of God They despised the father of eternitie and the Prince of peace saide to PILAT. We haue no King but CAESAR Ioh 19. 15. now they find that the mercies of CAESAR were cruell his sonne TITVS who was commended in all mens mouths as meeke merciful liberal and eloquent and was called amor delitiae humani generis that is the loue and most daintie thing of all mankinde yet God made him a terrible scourge to the nation of the Iewes who forsooke the Lord Iesus and preferred CAESAR
vnto him In Scripture we reade of many great vials of the wrath of God powred downe vpon vnrighteous men but these are greatest that resemble by most viue representation the great condemnation of the wicked at the last daye such as the flood of NOE the ouerthrow of Sodom and destruction of Ierusalem The flood of NOE was vniuersall and sudden so shall be the condemnation of vngodly men at the last day Mat. 24 37. 38. 39. The ouerthrow of Sodome and Gomorrha was a destruction vnsupportable and the more meete to be an example of the vengeance of eternall fire epist. Iud. ver 7. The destruction of Ierusalē the forerunning tokens therof are so mixed with the tokens preceeding the condemnation of the great day that it may be clearly perceiued that God hath appointed the one to be a type and figure of the other Mat 24. So ost as wee call to remembrance the flood of NOE the ouerthrowe of Sodom and the destruction of Ierusalem let vs feare and stand in awe to fall into the condemnation of vngodly men because all the terrors of these judgements concurre and are massed together in the judgemēt of the last day What are the deep Weeles of water what are the shoures of fire and brimstone what is famine pest and sworde both intestine and forraine in comparison of that worme that neuer dieth and that fire that shall neuer be quenched the blacknesle of darknesse with weeping and gnashing of teeth c. It is a terrible thing to fall into the hands of the liuing God Concerning the number ofthem that were slaine in Galile Trachonitis Samaria Iudea chiefly in the Metropolitane towne Ierusalem ouer and beside those that were sold to be siaues and those that were deuoured by wild beastes in the triumph of FLA. and TITVS at Rome reade Ioseph d◅ bello Iud. lib. 6 cap. 45. Titus AFter FLAVIVS reigned TITVS VESPASIAN his sonne two yeeres two months twentie dayes Bucolc index Chron. The nation of the Iewes being nowe subdued there was great peace in all parts of the Romaine dominions both by sea and land and the temple of IANUS in Rome was closed and locked vp againe Bucolc Domitian FLAVIVS DOMITI AN was associat to his brother TITVS in gouernement during his lifetime and after his death was his successor hee reigned 15. yeeres Chytr chron He was proud like NERO persecuted innocēt Christians as he did so prone bent is our corrupt nature to sin to follow euill examples Now againe the Church of Christ militant vpon the earth must learne obedicnce by suffering must giue a proofe before the world that the Couenant of God is written in the tables of her heart and so deepely ingraued by the finger of God that no tribulation anguish persecution famine nakednesse nor death it selfe can separate her from the loue of Christ. The members of the Church were the good marchants of whom Christ speaketh Mat. 13. who hauing found a pearle of vnspeakable value were content to sell all that they had for loue of gaining it they had tasted of the Well of water springing vp into eternall life and thirsted not againe for the water that cannot satisfie the heart of man with full cōtentment Ioh. 4. 14. In this second great persecution the belooued disciple of Christ the Apostle IOHN was banished to the Isle of Patmos for the worde of God Euseb. eccl hist. lib. 3. cap. 18. FLAVIA DOMICILLA a woman of noble birth in Rome was banished to Pontia an Isle lying ouer against Caieta in Italie Euseb. eccl hist. lib. 3. cap. 19. PROT A'SIVS and GERV ASIVS were martyred at Millain Chytr Chron. concerning the miracle wrought at their sepulchres God-willing wee shall speake in the thirde Centurie and in the treatise of reliques CHYTRAEVS writeth that the Euangelist TIMOTHIE was stoned to death at Ephesus by the worshippers of DIANA and that DIONYSIVS AREOPAGITA was slaine by the sword at Pareis DOMITIAN had heard some rumours of the Kingdome of Christ and was afraid as HEROD the great had beene after the Natiuitie of our Lord but when two of Christs kinsemen according to the flesh the Nephewes of the Apostle IYDE were presented before him and hee perceiued them to bee poore men who gained their liuing by handie labour and when hee had heard of them that Christes Kingdome was not of this world but it was spirituall and that he would come at the latter day to judge the quicke and the dead hee despised them as simple and contemptible persones and did them no harme Euseb. eccles hist. lib. 3. cap. 20. In ende as the life of DOMITIAN was like vnto the life of NERO so was he not vnlike vnto him in his death for his owne wife and friends conspired against him and slew him his body was caried to the graue by porters and buried without honour The Senat of Rome also decreed that his name should be rased and all his actes should bee rescinded Sueton. in Domit. Ierom. catal script eccles Nerva COCCIVS NERVA after DOMITIAN reigned 1. yeere 4. months Euseb. lib. 3. cap. 21. Bucolc And hitherto all the Emperours that ruled were borne in Italie from this foorth strangers doe rule for TRAIAN the adoptiue sonne of NERVA his successor was borne in Spaine NERVA redressed many things that were done amisse by DOMITIAN and in his time the Apostle IOHN was relieued from banishment and returned againe to Ephesus where hee died Euseb. cccles hist. lib. 3. cap. 21. CENT I. Chap. 2. AFter the Lordes resurrection his twelue Apostles were indued with grace from aboue and sent foorth to conqu◅sse all people to the obedience of Christ whose trauailes the Lord so wonderfully blessed that within a short time many thousands of all nations languages whom God had appointed to eternal life were conuerted to the faith of Christ. This conquest that Christ made by the ministerie of 12. poore and contemptible men is more worthy to be called a conquest then all the valiant exploites of CYRVS ALEXANDER CAESAR and other conquerours For he made this conquest by a small handfull of poore and infirme disciples also he conquessed not only the bodies of men but also their hearts to his obedience finally hee made this conquest not by shedding of peoples blood but by preaching of his owne death and blood shed for the redemption of many Neither conquessed hee free men to make them slaues as other conquerours had done but they who were slaues indeede to Satan vnto thē he gaue the libertie of the sons of God Now these 12. Apostles the more faithfully they laboured in the worke of their ministery the worse were they intreated by the vnthankfull world according as Christ had forctold Iohn 16. The most part of them were put to death the rest were not free of many painfull sufferings rebukes which they willinglysustained for the Name of Christ. PETER PAVL are supponed to haue beene
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
that precious treasure if so be in the keeping of it there be so great deuotion as the Romane Church now talks of Thirdly what is the cause that the Romane Church brags so much of antiquity when as the worshipping of the crosse one of the maine points of their Religion was vnknowne to the first 300. yeeres of our LORD now in the 4 Cent. the crosse is found but not worshipped yea and the adoration of it is detested abhorred as an error of Pagans To Macarius succeeded Maximus who had be ne his fellow-labourer as of old Alexander was to Narcissus Macarius gouerned the Church of Hierusalem in the peaceable dayes of Constantine but Maximus gouerned that same Church himselfe alone in the dayes of Constantius Hee was present at the Councill of Tyrus but Paphnutius a Bishop and confâ—…ssor in Thebaida pitied the simplicitie of Maximus whom the Arrians with deceitfull speeches had almost circumueened and he stepped to him and suffered him not to sit in the assembly of vngodly people wherâ—…upon followed a bande of indissoluble conjunction not onely with Paphnutius but also with Athanasius who was charged with many false accusations in that wicked Councill of Tyrus This warning made him circumspect and wise in time to come so that hee was noâ—… present at the Arriane Councill of Antiochia gathered vnder pretence of dedication of the Temple which Constantine began to build but his sonne Constantius perfected the building of it To Maximus succeeded Cyrillus a man greatly hated by the Arrians in so much that Acacius bishop of Casarea Palestine deposed him no doubt by some power granted to him by the Emp. Constantius with aduise of Arrian Bishops Notwithstanding Silvanus Bishop of Tarsus receiued him and hee taught in that Congâ—…egation with great liking and contentment of the people The strife of Acacius against him in the Councill of Seleucia I remit vnto the owne place In time of famine hee had a great regard to poore indigent people and sold the pretious vessel and garments of the Church for their support This was a ground of his accusation aftâ—…rward because a costly garment bestowed by the Emp. Constantine to the Church of Hierusalem Cyrillus sold it to a merchant in time of famine and againe the merchant sâ—…ld it vnto a lasciuious woman and such friuolous thiâ—…ges wâ—…re aggreaged by the Arrians who hated the men of GOD. Of other Pastors and Doctors in Asia Africa and Europe BESIDES the Patriarchs of principall places GOD raised vp in this CENTURIâ—… a great number of learned Preachers who were like vnto the Ibides of Aegypt a remedie prepared by GOD against the multiplied number of venemous and flying Serpents Euen so learned Fathers of whom I am to speake were instrumentes of GOD to vndoe the Heresies which abounded in this age aboue al other ages Did not Nazianzenus vndoe the Heresie of Apollinaris Basilius the Heresie of Eunomius Hilarius like vnto a sâ—…conde Deucalion saw the ouer-flowing speate of Arrianisme abated in FRANCE Ambrosius Epiphanius and Ierom set their hearts against all Heresies either in their time or preceâ—…ding their dayes It were an infinite labour to write of them all who in this age like vnto glistering starres with the shining light of celesticall doctrine illuminated the darknesse of the blind worlde but the names of some principall Teachers GOD willing I shall remember Eusebius Pamphili Bishop of Caesarea in Palestina liued vnder the Emp. Constantine with whom he was familiarly acquainted He was desired to supply the place of Eustatius bishop of Antiochia whose deposition the Arrians without all forme of order had procured most vnrighteously but he would not consent to accept that charge so that the chair of Antiochia vaked without a Bishop eâ—…ght yeeres Some expecting the restitution of Eustatius others feeding themselues vpon vaine hopes that Eusebius woulde accept that place The Emp. Constantine commended his modestie and counted him worthie to be bishop of the whole world Neuerthelesse hee was not altogether free of the Heresie of Arrius before the Nicene Councill and hee was remisse and slacke in the cause of Athanasius He was so familiarlie acquainted with Pamphilus who suffered martyrdome in Caesarea that hee clothed himselfe with his name and called himselfe Eusebius Pamphili Hee died about the time that Athanasius first returned from banishment by the meanes of Constantine the younâ—…er about the yeere of our LORD 342. Nazianzenus liued in the dayes of Constantius Iulian and Theodosius He was borne in a little towne of Cappadocia called Nazianzum from which he receiued his name Hee was trained vp in learning in Alexandria in Athens his familiarity with Basilius Magnus began in Athens and it was increased in the wildernesse hee preached in Sasima but because it was a place vnmeete for studies hee returned to Nazianzum and was a helper to his aged father After his fathers death he went to Constantinople where he founde the towne in a moste desolate condition in regard the Arrian Macedonian Heresies had so mightily preuailed that all the principall Churches wâ—…re occupied by them Nazianzenus only had liberty to preach in a little Church called Anastatia because the trueth of GOD which seemed to haue bene buried now by the preaching of Nazianzenus was reuiued againe In the second generall Councill gathered by Theodosius because some Bishops of Macedonia and Aegypt murmured against his admission he counterfeited the fact of Ionas and was content to bee cast out of his place to procure peace and concord amongst his brethren He benefited the CHURCH of CHRIST in the dayes of Iulian by writing bookes of Christian Poesie whereby the Christian Youth shoulde haue no harme by the interdiction of Iulian prohibiting the children of Christians to bee brought vp in the schooles of learning Hee detected the Heresie of Apollinaris and the abominations of Heathen idolatrie whereunto Iulian had sold himselfe more clearely then any other man had done A man worthie for excellencie of giftes to bee caâ—…led THEOLOGUS Basilius Magnus Bishop of Caesarea in Cappadocia was so united in heart and mind with Nazianzenus that the pen of Socrates will net separate the treatises of their liues His father Basilius his mother Eumele his nuise that fostered him named Macrina all were Christians His father was martyred vnder the persecuting Emp. Maximus Hee left behind him fiue sonnes three of them were Bishops namely Basilius bishop of Caesarea Peter bish of Sebasta and Gregorius B. of Nyssa Hee was instructed in all kind of learning in Caesarea in Constantinople in Athens vnder Himerius and Proaeresius in Antiochia vnder Libanius At his second returning to Athens hee acquainted himselfe with Nazianzenus They spent too much time in searching out the deepenesse of humane learning and it repented Basilius that he had spent so much time in searching out thinges that are not necessary to eternall life Hee was