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 onââ¦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 pictuââ¦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 Gââ¦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 Aââ¦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 represââ¦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 nââ¦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
is the true bread The doctrine of Transsubstantiation importeth also accidentes without a subject as hath beene touched in a part before in the definition of Transsubstantiation This is admirable that the Scholasticke Doctors who make Aristotle to be Master Caruer of this most holy banquet who haue acquainted themselues better with his Preceptes than with the heauenlie doctrine of the Apostles yet in this point they haue forgotten euen the doctrine of their Schoole-master Aristotle who saieth that accidentes can haue no subsistence but into a subject as if a man bee talking of blindnesse hee must also talke of eyes that are blinded and if hee talke of deafenesse hee must also talke of the eare and if hee talke of lamenesse hee must talke of some member of the bodie that is maimed and finallie if hee talke of a disease hee must also talke of some bodie either of man or beast that is diseased and this hee must doe either expressely or couertly because accidentes haue no subsistence without a subject There can bee nothing imagined more absurde more repugnant to reason than to talke of whitenessâ⦠roundnesse and rednesse and in the meane time to saye there is nothing that is white round or redde The recourse which they haue to the Omnipotent power of God who is able to make accidents to subsist without a subject declareth that they neuer rightly considered the cause wherefore the Omnipotent power of GOD is mentioned in holie Scripture to wit to bee one of the strong pillars of our faith which faith commeth onely by hearing Then let this order bee kept First let GOD speake in His owne worde Secondlie let vs beleeue the worde of GOD by faith Thirdlie let the assured pillars of the Omnipotent power and infalââ¦ible trueth of GOD vpholde our faith as it did the faith of ABRAHAM But let vs not grounde vpon the Omnipotent power of GOD in matters whereof wee haue no assurance in His written worde as some of the wise men of PERSIA did who assured both themselues and others that incase they woulde distribute all their goods to the poore and throwe themselues headlonges from eminent places then their soules shoulde bee transported immediatelie to Heauen This madnesse fell out about the yeere of our LORDE and Sauiour IESVS CHRIST 759. What was this leaning of theirs to the Omnipotent power of GOD without assurance of his word but only the conceits of braine-sicke men And so let Papistes talke what they please In this purpose that God by his Omnipotent power can make accidentes to subsist without a subject I will conclude that the Omnipotent power of God is ordained to bee a confirmation to our faith and not to be a citie of refuge to foolish fables The doctrine of Transsubstantiation also importeth that the body of Christ at one time may bee in infinite places which repugneth vnto the nature of a true body which like as it is circumscribed and may be seene so likewise at one time it is onely in one place as Augustine writeth to Dardanus in these wordes Tolle spatia locorum corporibus nusquam ââ¦runt nec ââ¦runt that is to say Take from bodies the rowmes of places and they shall be no where and consequently they shall not bee at all And Theodoretus prooueth that the body of Christ is a true humane body albeit it be glorified euen in the latter daye when hee commeth to judge the quicke and the dead because it shall bee seene according as it is written Matth. 26 64. Yee shall see the sonne of man comming in the cloudes of heauen and like as it may be seene so likewise it is circumscribed and consequently it is in a place and is not turned into his diuine nature which is both ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that is it cannot be seene and it cannot bee circumscribed as the humane nature is It is well remarked by that learned Preacher Du Moulin that in the last edition of S. Augustines workes at Parise anno 1571. a notable place of the foresaid epistle of Augustine to Dardanus is vtterly left out by aduice of the Fathers correctors of the writings of the Auncientes namely this Destrai naturam humanam Christi si non detur ei certum spatium quo more aliarum rerum corporearum contineatur that is The humane nature of Christ is destroyed if a certaine place be not attributed vnto it wherein it is contained according to the custome of other corporall thinges What credite is to bee giuen vnto Popishe Doctors when they cite testimonies of auncient Fathers after they are deprehended to be deceitfull deprauers of their bookes Ancient Fathers a long ââ¦ime before the question of Transsubstantiation of the substance of the elementes in the holy Supper came in head they were reââ¦soning of the two natures in Christ to wit the diuine and humane nature and that the one nature was not turned into the other they could not find a fitter similitude than that which is borrowed from the Sacrament as I haue alreadie declared Alwayes they thinke that if any man shall imagine that by vertue of these wordes This is my body the substance of bread was chaunged into the substance of Christes body as many doe thinke euen vntill this day then in steade of one Transsubstantiation of the substance of bread into the substance of Christs body there should be two Transsubstantiations and the substance of Christs body should againe be turned into bread for like as Christ speaking of bread saith This is my body euen so Christ speaking of his body calleth it corne of wheat in these words Verily I say vnto you except wheat corne fall into the grounde and die it abideth alone but if it die it bringeth foorth much fruit If by vertue of the former wordes bread bee changed into the substance of Christes body then in like manner by vertue of these words for both are spoken out of one blessed mouth the body of Christ should be turned into the substance of corne of wheat I grant there is a difference betwixt a Sacrament and a metaphore yet in neither of them is there such vertue in the word is to change the substance of any thing IN the last head let vs consider with what strife and reluctation this erronious doctrine was intruced vpon the Church I holde the Monke Damascene to bee the first author thereof who perceiuing that his opinion was repugnant to the doctrine of ancient Fathers namely to the doctrine of Basilius Magnus who calleth the bread and the wine ãâã ãâã ãâã ãâã ãâã that is figures of the body and blood of Christ. He forgeth a friuolous shift to excuse his contradiction to Basilius because saieth hee Basilius calleth them ãâã ãâã ãâã ãâã ãâã before the wordes of the blessing but after the pronouncing of the wordes of the blessing they are no longer figures but the very body and
me Luc 1 ver 43. So might old customes speake to olde commandements Whéce coÌmeth this to me that coÌmandement my mistresse Lady wil tolerat me to be within the doores of the house of God wherein she hath such soueraignitie and swey In the fourth heade we are to intreate by what meanes ancient errours may be distinguished from ancient veritie And first veritie is not in all pointes like vnto an olde man whose strength is dayly abated by debilitie and weaknesse till at length the old man die goe to the graue yea rather veritie the older it be the vertue strength and vigour of it is the better knowne but errours when they waxe old they become weake they die and euanish and are vile as a filthy and stinking carion so as if any man in our dayes should open the graue of ARRIVS and renue his vngodly opinion he should see all Christians shake their heades stop their eares and grip after a maner their noses with their handes that the abominable flewer of that filthie carion should not be felt but by the contrarie the sweete smell of the ancient Veritie of Christ is like a precious oyntment powred out filling the house of God with no lesse delite now then it did of old when it was first preached by the Apostles in Ierusale Acts 2. And as the house of DAVID dayly waxed stronger the house of ISHBOSHETH dayly waxed weaker 2. Sam. 3. 1. such like is the estate of the Veritie and the lie Secondly veritie and errour are best distinguished when they are riped vp into the very ground and frivolous superficiall trialls are laide aside As NEHEMIA did when hee tried after the captiuitie who had a right of Priesthood to stand at the altar to offer sacrifices he commanded them to produce their writes and genealogies and make good their lineal descent from the loynes of AARON which right ââ¦ey who could not find out were put from the Priesthood Nehem. 7. ver 64 Euen so they who pretend veritie of ancient doctrine let them verifie clearely by the written word that this their doctrine came from the mouth of Christ his holy Apostles For as the procreation of AARON gaue a right to stand at the altar so also the doctrine that came froÌ the mouth of Christ and his Apostles hath an vndoubted right to be sounded in the Church of God Remember now that wise NEHEMIAH was not superficiall in his triall The sons of HABAIAH the sons of HAKKOZ the sons of BARZILLAI could haue shewed in write that they were come of the descent of LEVI and of the familie of COAH but that which was of greatest moment of all that they were descended from that branche of the familie of COAH which was separated to the scruice of the altar to wit from AARON Numb 16. ver 40. that they could not proue So the Papistes of our time can prooue that their doctrine hath had place sixe seuen or eight hundreth yeeres and more also before our dayes but that which is of greatest weight to wit that their doctrine came from the mouth of Christ and his holy Apostles in that probation they succumbe Thirdly let vs trie and discerne the lie from the veritie as AVGVSTVS CAESAR discerned him who falsly called himselfe ALEXANDER the sonne of HEROD and the sonne in law of ARCHELAVS King of Cappadocia and husband of GLAPHYRA Ioseph antiq lib. 17. cap 14. This ALEXANDER son of HEROD the great with his brother ARISTOBVLVS were both executed to the death by the commandement of their father But after the death of ALEXANDER an artificer bearing that same name and in stature beauty lineaments and all agreeing proportion so neerely resembled the very similitude of ALEXANDER the sonne of HEROD that they who best knew HERODS son did most confidently affirme that this same artificer was he indeede and he himselfe affirmed that he was HERODS sonne and had escaped death by the fauour of the executioner Alwayes when he was brought to Rome to the Emperour AVGVSTVS would not be deceiued with the liklyhood of his face but groped his hand and found it to be hard like to the hand of an artificer and discerned him to be a deceiuing fellow and punished him This I grant may be applyed more properly to Christ then to vs. For albeit we be easily deceiued seduced with lies yet the great King of heauen Christ Iesus cannot be deceiued hee will not regard the brasen face of the lie calling it selfe trueth but he will wisely grope the hand of the lie examine what operations it hath wrought among the people it hath blinded mens vnderstanding it hath har dened their heartes it hath learned them to be proud obstinat contemners of the trueth of God finally it hath learned theÌ to honour creatures with impairing of the glory of the Creator Then wil the great King say O full of al deceit thy hand and thy operations that thou hast wrought amongst men testifieth that thou art not of God Neuerthelesse the members of Christ also in some meane measure may be groping the hand of the lie finding it to be hard dric voyde of all sap moysture of spirituall grace we may say in our harts O doctrine of lies barren withered within thy selfe and communicating no grace vnto thy hearers the Lord separat vs from thee thee from vs that we may adhere firmly vnto our Lord and Sauiour Christ Iesus vnto the end Finally when wee haue done all that we can doe to discerne the lie from the veritie yet let vs not liue in securitie as though wee could neuer be deceiued IOSVA that holy man of God was deceiued with old garments old bottels of wine old bread and shoes because he consulted not with the mouth of God Ios. 9. ver 14. Then aboue all things we should seeke counsell at the mouth of God by earnest prayer diligent reading of the written word attentiue hearing of godly sermons and if we seeke we shall finde and if wee knocke it shall be opened vnto vs. And the Lorde direct vs both in seeking and finding with the gratious conduct of his holy Spirit Heere I purposed to haue finished my treatise of antiquitie but when I remember with whome I haue to doe and that they will say I haue purposely passed by the principall demonstration of antiquitie in the Romaine Church therefore I haue subjoyned the foure forged fained and counterfaite maskes of antiquitie in Poperie which will neuer proue them to be an ancient church The false interpretation of Scriptures the booke of the Canons of the Apostles the decretall epistles falsly ascribed to the fathers of the first three hundreth yeeres of our Lord and the booke of DIONYSIVS AREOPAGITA Anent the false interpretation of Scriptures Godwilling I shall speake in the treatise of heresie Anent the booke of the Canons of the Apostles if there were no more but onely the last
mariage and affirmed that PAVI gaue libertie to widowes to marie because hee knewe the will of God but onely in a part August Index hââ¦eres Euseb. lib. 5. cap. 14 16. I purposely passe ouer that rable of obscure Heretiques whome I compared in the treatise of heresies to abortiue births such as Opbitae Caiani Sethiani and such like of whom notwithstanding EPIPHANIVS vouchsafeth to writ at leÌgth no doubt to manifest the corruption of mans nature stouping sometimes so basely that not onely they hearken to the counsel of the old serpent the deuil but also they wor ship the very instrument of the Deuil viz. the serpent as these Ophitae did Againe some Heretiques magnified CAIN and called him their father And others gaue to SETH the honour due to Christ. So it commeth to passe that men destitute of the grace of God that commeth from aboue are like vnto drunkards staggering on the right hande and on the left hande and falling on their faces and beating out their owne braines Sometimes they extoll wicked men like vnto CAIN and fall at the left hande at other times they praise good men like vnto SETH with excessiue prayses with derogation of the glory of Christ and fall at the right hand And at sometimes are so benummed that they spare not to set the very deuill and his instruments in the chaire of God and fall like drunken fooles on their faces and knocke out their owne braines Let no man maruell wherefore the names of AQVILA a man of Pontus and THEODOSION of Ephesus are not reckened in the rolle of Heretiques in this age True it is that they once professed the faith of Christ made defection againe but this defection made not a diuision into the Church which is the body of Christe because they joyned themselues to the vnbeleeuing Iewes who vtterly denied the diuinitie of Christ and therefore of Christians became infidels rather then Heretiques Like as no man calleth the Emperour IVLIAN an Heretique but an apostate so AQVILA and THEODOSION were notable apostats from the faith of Christ. Howe they laboured to peruert by sinistrous translations of places of Scripture giuing cleare testimonie to Christ who was borne of a virgin EVSEBIVS declareth lib. 5. cap. 8. The translation of the Septuagints ãâã ãâã ãâã ãâã ãâã that is Behold a virgin shall conceiue Isa. 7. was translated by them ãâã ãâã ãâã ãâã ãâã behold a young woman shall conceiue But this bad translation of Apostat christians and Proselites of the Iewes so well liked of the Iewish nation could neuer take place in the Church of Christ because the Prophet ISAIAH in that chapter is speaking of a miraculous signe which God will giue vnto his people to confirme their faith such as is the birth of a maide which indeede is a mitaculous worke but the birth of a young woman clad with an husband is no miracle Of Scripture and Tradition IN the first Centurie PAPIAS deceiued by tradition sell into the errour of the Chiliasts In the second Centurie CLEMENS ALEXANDRINVS stumbling at the same stone fell into diuerse errours as hath bene alreadie spoken This presenteth vnto vs manifest occasion to speake of the certaintie of Scripture and the vncertaintie of tradition Scripture dited by diuine inspiration as the Apostle speaketh of it 2. Tim 3. is such a sacred and holy thing that to doubt of the perfection puritie vtilitie and operatiue vertue of it is notable blasphemie and a manifest contradiction to the spirit of God speaking by his seruant DAVID Ps. 19. from the 7. verse to the 11. verse So that these barking dogges who speake vnreuerently of the Scripture are more worthy of a whip wherewith dogs are driuen out of Churches then of an answere This is the incorruptible seede wherby we are begotten to be Gods children 1 Pet. 1. the sincere milke whereby we are nourished in Gods house 1 Pet. 2. this is the wine and milke that God hath giuen vs without money Isa. 55. ver 1 wine fine and purified Isa. 25. ver 6. This is a mirrour wherein we see the glorious image of Christ into the which we should be transformed 2 Cor. 3. ver 18. This is a lanterne to our feet a light to our pathes Psal. 119. ver 105. and a very diademe to the heade of the woman that trauaileth in birth to bring forth children to God Apoc. 12. The holy Scriptures are like vnto the authour of holy Scriptures of whome MOSES saith that God is fearefull in praises Exod 15. ver 11 When wee prayse a mortall man it is to be feared lest wee giue too much honour vnto him but when wee praise the immortall God it is to bee feared lest wee holde backe a part of his due honour And truely the worde of God in this point is like vnto God himselfe When a man entreth into a commendation of the Scriptures of God he hath nothing to feare but this one thing that he speake not so reuerently of it as becommeth him to doe It is the witnesse of Christ Iohn 5. It is the candle of God shining in a darke place 2. Pet 1. It is the sword that the spirit furnisheth vs to fight against spiritual wickednesse Ephes. 6. ver 17. In a word let vs be wise like men who finde precious stones they goe to the Lapidars to trie the value vertue of the stones that are found for euery man hath not skill to judge of such precious things so let vs consider diligently what the Prophets and Apostles the very pen-men of the holy Ghoste haue spoken anent the written Worde of God and wee shall finde it a pearle of infinite value Matt. 13. This volume of the booke of the Worde is one of the two principall bookes wherein wee learne to knowe God as the Prophet declareth Psal. 19. In the booke of the workes we know the power diuinitie of God Rom. 1. but in the booke of the written worde of God we know the will of God and his fauour toward vs in Christ lesus and therfore the Prophet saith that the statutes of the Lord rejoyce the heart Psal. 19 ver 8. Satan knowing what profitc commeth to men by joyning these two volumes together hath laboured to separat them to the ende that men seeing the beautie of the creature should worship it in stead of the Creator And like as a ship that is spoiled of a prudent Pilot or shipmaster it is drowned in the sea euen so the worde of God when it directeth not the knowledge that men haue by the looking vpon the creature then men mal e shipwracke of their saluation and worshippe the creature in place of God the Creator of all things Another artifice of Satan is to separat the word and the Spirit which God hath joyned together as two vnseparable meanes to set vp the Kingdome of God in our hearts as the Prophet ISAIAS saith And I will make this
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 remeÌbring 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 wââ¦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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã that is men presumptuous standingon their own conceits 2. Pet. 2. ver 10. Wherfore a difference is to be noted betwene obstinat men constaÌt 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
who are not guiltie of the faultes that were in the Novatians if they be vndeseruedly charged with this name giuen of olde to Heretiques let them say with humble heartes that in one sense they are ãâã ãâã ãâã ãâã ãâã because they are purged from sinne in the fountaine of the blood of Christ I Iohn 1. ver 7. But in no other sense meaning can true Christians be called ãâã ãâã ãâã ãâã ãâã except onely in this because their sinnes are freely forgiuen in Christ and God hath begun the worke of sanctification in them to be a testimonie that they are planted in the stocke of Christ. In this sense speaketh the Euangelist IOHN ãâã ãâã ãâã ãâã ãâã that is Nowe are yee cleane through the word that I haue spoken vnto you Ioh. 15. ver 3. The heresie of SABELLIVS began to shew it selfe vnto the world about the yeere of our Lord 257. vnder the reigne of GALLVS It was first fet foorth by NOETVS in Ptolemaida afterward by HERMOGENES and PRAZEAS and last it was propagated by SABFLLIVS the disciple of NOETVS Alwayes the heresie rather taketh the name from the disciple then from the master They confessed that there was but one God alanerly but they denied that there were three distinct persons in this one Godhead viz. The Father Sonne and holy Ghost By this their opinion they confounded the two Greek words ãâã ãâã ãâã ãâã ãâã as if there wer no difference betweene them No man dare presume to say that in God there are three distinct substances therefore SABELLIVS and his adherents saide that there were not three distinct subsistences or persons in the Godhead but the three names of Father Sonne and holy Ghost were giuen to one person allanerly but pointed not out distinction of persons or subsistences in the Godhead Ruffin hist. lib. 1. cap. 29. By this opinion they were compelled to grant that it was the Father who clad himselfe with our nature and died for our sinnes and therefore they were called Patrispassiani because their opinion imported that the Father suffered In the reigne of GALLIENVS and about the yeere of our Lord 264 a certaine Bishop in Egypt called NEPOS beganne to affirme that at the latter day the godly should rise before the wicked and should liue with Christ heere in the earth a thousand yeeres in aboundance of all kinde of delicate earthly pleasures The ground of this errour was the misunderstanding of the wordes of the Reuelation of IOHN chap. 20. ver 5. 6. In refuting of this heresie DIONYSIVS Bishoppe of Alexandria bestowed his trauels with good successe for hee disputed against CORACION a man professing this errour in Arsenoitis a place of Egypt whome hee refuted in presence of many brethren who were auditours of that disputation for the space of three dayes from morning till euening So that in end CORACION yeelded and promised that hee should not maintaine any such opinion in time to come Euseb. lib. 7. cap. 24. About that same time that is in the time of the reigne of GALLIENVS CLAVDIVS and AVRELIANVS PAVLVS SAMOSATENVS Bishop of Antiochia 'a pestilent fellowe denied the diuinitie of the Sonne of God and affirmed that Christ obtained the name of the Sonne of God through his vertuous behauiour patient suffering but he was not naturally truly the Son of God begotten of the substance of the father His life correspondent to his doctrine was wicked and profane Hee was accustomed to walke through the streetes of Antiochia accompanied with a number of flattering friendes and seruants some going before him and others following after him and hee himselse in the mids reading or meditating letters to his secretaries Euseb. lib. 7. cap. 30. Which forme of presumptuous and stately behauiour was offensiue to the people who thought that pompe and pride was not beseeming to Bishops who were preachers of the humilitie meekenesse and patient sufferings of Christ. But if the men of Antiochia saith PLATINA had beene in his dayes and had seene the stately traine of the Bishop of Rome his Cardinals accompanied with so many seruants clothed in silke and sumptuous apparell and riding vpon gallant and lustie horses richly deckt with gold costly foot-mantles of diuerse collours they would haue beene more offended and would haue said that such pride had nothing to doe with the simplicitie and humilitie of Christ. Platin. in vit Sixt. 2. But to returne againe to PAVLVS SAMOSATENVS he was so couetous of vaine glory that he built vnto himselfe in the Church a glorious seate according to the similitud of a princely throne froÌ this seat he spake vnto the people whome he was accustomed to reproue with sharp words if they had not receiued his words with cheerefull acclamations and shoutings such as were wont to be vsed in stage places Euseb. lib. 7. cap. 30. The Psalmes also that were sung in the Church to the praise of God hee abrogated and was not ashamed to hire women to sing his owne praises in the Congregation of the Lordes people For this his damnable doctrine and lewd life he was most justly deposed by the Councill conueened at Antiochia and excommunicated by all Christian Churches in the whole world and was so detested by all good men that FIRMILIANVS Bishop of Caesarea in Cappadocia and DIONYSIVS ALEXANDRINVS who for his olde age might not trauell and bee present at the Councill of Antiochia yet they both damned the Heretique SAMOSATENVS by their letters sent to the Congregation of Antiochia but not to the Bishop thereof because hee was not worthy that any man should salute him either by worde or write Euseb. ibid MANES a Persian otherwise called MANICHEVS a man furious and madde answering well vnto his name set foorth the venome of his heresie in the time of the reigne of DIOCLETIAN Euseb. lib. 7. cap. 31. a man both in speech and maners rude and barbarous in inclination deuihsh yet he durst presume to cal himselfe the holy spirit as MONTANVS had done before and to represent Christes actions in chusing vnto him 12. disciples whome he sent forth to propagat his errours into diuerse parts of the world Eufeb ibid. His heresie contained a masse or venemous composition of olde extinguished errours which he renued and massed together such as the errour of CERDON and MARCION concerning two beginnings The error of Encratitae in prohibition of meates which God hath appointed for the vse of man with thanksgiuing specially flesh and wine He vtterly rejected the olde Testament as many other Heretiques had done before him He ascribed not sinne to the free wil of man and his voluntarie defection from the estate of his first creation but to necessitie because mans body was made of the substance of the prince of darkenesse This was that heresie wherewith AVGVSTINE was infected before his conuersion but the Lord who brought foorth light out of darknes made PAVL sometime a persecnter to be a preacher
argumentes whereby the seconde Councell of Nice endeuoured to approue the adoration of images are all refuted in the Councell of Frankford as I haue declared alreadie in a Treatise concerning worshipping of Images Concerning the argument taken from the authotitie of Epiphanius who in his booke called Panarium reckoneth not the worshippers of images in the roll of Heretiques it is answered by the Councell of FRANKFORD that incase Epiphanius had counted the haters of the worshippers of images Heretiques hee had likewise inferted their names in the catalogue of Heretiques but seeing hee hath not so done the Councell of Nice had no just cause to triumph so much in this friuolous argument which maketh more against them that it maketh for them More-ouer in the Councell of FRANKFORD the Epistle of Epiphanius written to Ihonne bishop of Hierusalem was read wherein hee disalloweth the verie inbringing of images into Churches and this Epistle was translated out of Grieke into the Latine language by Ierom. The Epistle is worthie to bee read Reade it in the Magdeburg Historie Cent. 8. Chap. 9. TREATISES Belonging to the VIII CENTVRIE A TREATISE Of Transsubstantiation SATHAN is a vigilant enemie setting himselfe in most opposite manner against euerie thing that is a comfort and refreshment vnto the sheepe-folde of God Now the principall comforts of the sheepe of God are the pastures wherein they feede and the waters wherewith they are refreshed Doubtlesse these two comforts are the preaching of the word and the ministration of the Lordes holy Sacraments If Sathan by any meanes can hinder the true preaching of the worde and the right ministration of the SacrameÌts then his malice against Gods people is descried as the malice of the Philistimes of olde against Isaac and his cattell was manifested when they stopped with earth the fouÌtaines of water which Abraham had digged whereof the cattell of Isaac were accustomed to drink It cannot bee sufficiently expressed in words what malice Sathan hath born against the true preaching of the word of God the right ministration of the Sacraments The sixt persecution of Ethnick Emperoures was so directly set against the Preachers of Gods worde as the worlde might easily discerne that the intention of Maximinus was to vndoe the sheepe-folde of God for lacke of pastures and of refreshing waters For this cause let not our cogitations be rauished with admiration when we heare or reade that manie questions haue beene mooued concerning the holie Sacrament of the Lords Supper If there were not plenty of spirituall consolation to bee receiued by the right participation of this holy Sacrament Sathan had neuer busied himselfe so earnestly against it as if the throate of his kingdome were cut if this Sacrament be rightly ministred by the Preachers rightlie receiued by the people Let the Christian Reader remember that of olde vnder the tenne persecuting Emperoures the receiuing of the holy Sacrament of the Lordes Supper was called the banquet of Thyestes This proceeded from none other ground but from the malice of the Deuill hating the Lords holy banquet Secondly the Manichean heretiques so peruerted the Lords holy Sacrament that Augustine to whom their secret mysteries were not vnknowne was compelled to call their Communion Execramentum and not Sacramentum that is an execrable thing and not a Sacrament Thirdly the Donatists in ministring the Lords Sacraments were in an opinion That the Sacrament was onely effectuall when it was ministred by one of their owne number But seeing the malice of Sathan is an infinite thing and hath not a period wherein it endeth For defacing of the right vse of the holy Sacrament Sathan filled the heart of an hereticall Monke called Damascene with a lewde opinion to affirme That the bread in the holy Sacrament was transsubstantiate into the body of Christ and that the wine was transsubstantiate into His blood Which opinion I may justly call a Noueltie because it was neither in worde nor writ hearde before the seuen hundreth yeere of our Lord. But it is the custome of Papists to follow Nouelties and in the meane time to bragge of Antiquitie What abuses of the holy Sacrament followed after the seuen hundreth yeere of our Lord God willing shall bee declared in its owne time for the present thus much I say That vpon a time I saw the images of Cain and Abel pictured by an vnlearned painter with such habite as the Germanes are appareled with in our dayes These pictures made mee not to thinke that the Germane habite was in vse in the dayes of Cain and Abel but rather that the painter was a foolishe man destitute of vnderstanding Euen so when I reade the works of Damascene albeit I was at that time but young in yeeres yet I thought not that the opinion of Damascene was agreeable to Apostolicke doctrine but rather that Damascene was a foolishe and doating Monke and somewhat ambitious also desiring to be couÌted the author of some new opinion which no man had maintained before him IN this TREATISE I shall first declare God willing what it is that they call Transsubstantiation secondly howe absurde an opinion it is and thirdly with what relùctation it was insinuated into the bosome of the Latine Church but euer vntill this daye was rejected of the Grieke Church Nowe Transsubstantiation as they saye is an euanishing of the substance of bread and wine after the wordes of consecration and a substitution of the bodie blood of Christ in place of the euanished substance of bread and wine the accidents of bread and wine alwayes remaining without inherence into anie subject Albeit the worde Transsubstantiation seemeth to import a change of one substance into another and the moste part of them define it to bee a chaunge of the substance of bread into the substance of Christes bodie yet some of them doe forsee a great inconueniencie if Transsubstantiation be defined to a chaÌge of the substance of bread into the substance of Christes bodie namely this that Christes bodie in heauen cladde with a most glorious and celestiall brightnesse and Christes bodie in earth ouershaddowed with the accidentes of bread and wine shall not bee counted one and the selfe same bodie in respect that the bodie of Christ that is in heauen was formed by the holy Spirit of the substance of the Virgine Marie and the bodie of Christ in the Sacrament woulde bee founde to bee made of the substance of bread This is the cause wherefore they who are more subtile than the rest abstaine from the grosse definition afore-saide Howsoeuer concerning the word Transsubstantiation I admonish the Reader that ãâã ãâã ãâã ãâã ãâã that is an euanishing or disparition hath no affinitie with Damascenes ãâã ãâã ãâã ãâã ãâã which signifieth a change of one thing vnto another thing that is better so that there is no good agreement amongst themselues concerning the signification of the word Transsubstantiation Concerning consecration of the elementes there are diuerse opinions 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 ãâã ãâã ãâã ãâã ãâã that is ââ¦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 coÌmooued 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 CouÌcell of Vercellis was allowed Yet all this coulde worke no contentment in their heââ¦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 rââ¦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 disââ¦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 SacrameÌt 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
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 botââ¦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 canoÌs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemeÌt 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 hyââ¦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 questioÌ 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 lââ¦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
payment of Tythes and first fruits 10. It is ordained That Presbyters shall preach the worde of God not only in Cities but also in euery Parochin 11. Incestuous copulations are to bee vtterly abhorred 12. Peace is to bee kept with all men according to the wordes of the Apostle Follow peace and sanctification without the which no man shall see God Hebr. cap. 12. vers 14. 13. Let lordes Iudges and the rest of the people bee obedient to their Bishop and let no vnrighteous judgement bee vsed and no bribes receiued nor false testimonie bee admitted 14. In time of Famine let euery man support the necessitie of his owne 15. Let all weightes and measures bee equall and just 16. Let the Sabboth day bee kept holy without Markets Iustice Courtes and seruile labour 17. Let euery Bishop visite his boundes once in the yeere and if hee finde the poore to bee oppressed by the violence of the mightie then let the Bis. with wholsome admonitions exhort them to desist from such oppression incase they will not desist from their violence then let the Bishop bring the cause to the eares of the Prince 18. Let Presbyters keepe the Chrisme and giue it to no man vnder pretence of Medicine 19. Parentes and Witnesses shall bring vp baptized children in the knowledge of God because God hath giueÌ them vnto Parents and Witnesses haue paunded their worde for their saith 20. Ancient Churches shall not bee depriued of Tythes nor of none other possession 21. That the constitution of ancient Fathers shall bee kept concerning Buriall in Churches 22. Ciuill Iudgement seates shall not bee in Churches 23. The goods belonging vnto the poore if they bee bought let it bee done openly in sight of the Nobles and Iudges of the Citie 24. Let fugitiue Presbyters and Church men bee inquired and sent backe againe vnto their owne Bishop 25. He who hath a Benefice bestowed vpon him for helping the fabricke of Churches let him support the building of them 26. They who sinne publickely let them make their publicke repentance according to the Canons These thinges haue we shortly touched to bee presented vnto our lord the Emperour and to bee corrected by his Highnesse wisedome IN the yeere of our LORD 871. and in the third yeere of the reigne of Basilius Emperour of the East and vnder the reigne of Lewes the second Emperour of the West the Ambassadoures of Pope Adrian the second came to Constantinople Basilius the Emperour gathered a Councell against Photius the patriarch of Constantinople In this Councell great policie was vsed to haue all thinges framed to the contentment of Adrian bishop of Rome For no man was admitted to the Councell except onlie they who had subscribed the supremacie of the Bishoppe of Rome aboue all other Bishops They who refused to subscribe the fore-saide supremacie were contemptuously rejected and not admitted to the Councell So did the authoritie of the Bisshop of Rome proceede to further grouth by flattering of Basilius who slewe his associate Michael as it was founded in the flatterie of Bonifacius the thirde who flattered that vile murtherer Phocas who slewe his master Mauritius In this Councell Photius was deposed and excommunicated and his bookes which hee wrote against the supremacie of the Bishop of Rome were commanded to be burnt Photius was accused for this that hee had accepted the office of a Bishop before hee had receiued other Ecclesiasticall orders Photius alleadged that this was no sufficient cause of deposition in respect that Ambrose bishop of Millan Nectarius bishop of Constantinople and of late dayes Tarasius with consent of the bishop of Rome of Laickes they were made Bishops The Ambassadours of Pope Adrian the second answered that Ambrose was endewed with extraordinarie giftes Nectarius was called at an extraordinarie time to wit when heresie was so ouer-spred that it was an harde thing to finde out a man who was not spotted with heresie and concerning the aduancement of Tarasius to bee bishop of Constantinople to whose admission Adrian the first gaue consent they answered That it was done for a speciall cause in regarde hee was a zealous maintainer of the adoration of Images This answere declareth that incase Photius also had beene a zealous maintainer of the adoration of Images the Romane Bishop and his Ambassadoures coulde haue dispensed with the want of Ecclesiasticall orders preceeding his admission to his Bishopricke as they did in the person of Tarasius In this Councell also the Ambassadoures of Adrian magnifying the authoritie of the Pope affirmed that the bishop of Rome might judge of the actions of all other bishops but no man might judge of him And albeit the Orientall bishops in the sixt Generall Councell cursed Pope Honorius after his death yet it is to bee marked saye they that hee was accused of heresie And in this case onely it is lawfull for inferiours to resist their superioures and to disclaime their peruerse opinions In this point also they saide That none of the Patriarches and Bishops proceeded against the defunct bishop of Rome without the consent of the Romane Chaire going before them Now obserue good Reader with what fidelitie Onuphrius defendeth the name of Honorius the first as free of all suspition of heresie when as the Ambassadours of Adrian the second for verie shame durst not presume to doe it More-ouer the worshipping of Images in this Councell got a newe allowance againe and it was commaunded That the image of Christ shoulde bee holden in no lesse reuerence than the bookes of the Gospell The Bulgarians also were made subject to the Romane Bisshop And Ignatius Patriarch of Constantinople in regarde he was restored to his place again by the meanes of the bishop of Rome hee made no opposition in the contrarie Neuerthelesse this alteration continued but short time for the Bulgarians droue out of their bounds the Latine Priests and were serued with Grieke Priests againe Diuerse Canons were constituted in this Councell but so coincident with the Canons of other Councels that it is a superfluous thing to make a rehearsall of them In the subscription of the Actes of the Councell great controuersie fell out for the Graecians could not abide the name of Ludouicke Emperour of the West because they thought that the honourable name of an Emperour only belonged to their owne Soueraigne lord who was Emperour of Constantinople More-ouer a number of them came to the Emperour Basilius and requested him that their subscriptions might bee redeliuered vnto them againe wherein they had subscribed to the supremacie of the Romane Bishop or else the Church of Constantinople would be in perpetuall subjection to the Chare of Rome These subscriptions afore-saide were restored againe but with great difficultie CArolus Caluus conuocated a Councell in Fraunce at Aââ¦ciniacum consisting of ten Bishops The bishops of Lions Vason and Trier were chiefe Presidents in the Councel Hincmarus bisshop of Rhemes accused in this Conuention his owne Nephewe
awake after a manner out of their sleepe and they will seeme to grounde their doctrine vpon Scripture which they so miserablie abuse that they are in no better case but rather in a worse than when they misregarded Scripture layed it aside and counted the Decretalles of Popes to bee of as great authoritie as the holie Scriptures of GOD. True it is that about the yeere of our LORD 520. Chemnisius reckoneth the yeere of our LORD 528. Foelix the fourth the successour of Ioannes the first and predecessour of Bonifacius the seconde hee ordained That Christians before they departed this life shoulde bee annointed with oyle And this is the true originall of Extreame Unction yet in such manner that in the dayes of Pope Foelix the fourth it had not the name of a Sacrament But seeing the Councell of TRENT referreth it vnto a more auncient beginning let vs examine the places of SCRIPTVRE whereupon they grounde this their opinion The wordes of the APOSTLE IAMES are these Is anie sicke amongst you let him call for the Elders of the Church and let them praye 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 Iacob Chap. 5. vers 14. 15. For better vnderstanding of this place of SCRIPTVRE let vs consider these three thinges to wit That when the Gospell was first preached for the propagation and aduan cement thereof GOD appointed extraordinarie offices EPHES. 4. which were not to continue in the Church such as the office of Apostles Euangelistes and of Prophets Likewise hee endued them and some other beleeuers with extraordinarie giftes such as the gift of tongues of prophesie and working of miraculous workes And like as the extraordinarie offices continued not in the Church euen so the extraordinarie giftes continued not long in the Church for they were giuen to open a doore to the Gospell which beeing once opened Christians must content themselues with ordinarie offices and gifts Secondlie let vs consider that persons who had receiued a gift of GOD to cure diseases miraculouslie they vsed not at all times the selfe same signes and ceremonies in curing of diseases but sometimes they sent hand-kirches to the diseased persons ACT. CAP. 19. vers 11. sometimes they ouerlayed the dead and restored them to life ACT. CAP. 20. vers 10. and sometimes they annointed them with oyle MARC CAP. 6. vers 13. Which diuersitie of signes had not beene lawfull to vse if Extreame Unction had beene an ordinarie Sacrament in the Church For like as it is not lawfull to baptize with anie other liquor except water because Baptisme is a Sacrament instituted by GOD Euen so in curing the diseased it had not beene lawfull to vse anie other signe and ceremonie but annointing with oyle if so bee it had beene an ordinarie Sacrament Thirdlie it is to bee considered that when signes and ceremonies doe accompanie extraordinarie giftes incase the gift doe cease it is a foolishe thing to keepe in vse the signe and ceremonie except it were to bee a memoriall of a thing done of olde as the people of GVIDVS dedicated the shelles of the Fishe Remora to VENVS GVIDEA for a memoriall of their deliuerance But wee reade not of anie Prophet to whome GOD gaue not the gift of working miraculous workes who counterseited HELISEVS by sending their staffe to raise the dead 2. REG. CAP. 4. vers 2â⦠or directing anieââ¦eprous person to washe his bodie seuen times in the waters of Iordane as HELISEVS directed NAAMAN the Syrian to doe 2. REG. CAP. 5. vers 10. For in vaine is the outward signe adhibited when the gift of miraculous he ling of diseases is ceassed Yea and the Priestes in the Romane Church conuicted in conscience that by annointing with oyle they cannot restore a diseased person to health they delaye to applie Extreame Unction vntill all hope of recouerie bee vtterlie past But nowe lest it shoulde seeme that their Extreame Unction is altogether vneffectuallie applied the verie wordes vsed in the application thereof testifieth that they belieue that remission of sinnes shall bee conferred with to the diseased person by vertue of Extreame Unction for these are their wordes Peristam sanctam Unctionem piissimam suam misericordiam indulgeat tibi DEVS quicquid peccasti per visum per auditumodoratum tactum gustum that is to saye By this moste holie Unction let GOD bestowe vpon thee his mercie for all sinnes thou hast committed by seeing hearing smelling touching or tasting Heere remember that the benefite which the APOSTLE saieth is chieselie obtained by prayer they referre it vnto annointing with oyle Next they take not heââ¦de to whome the APOSTLE directeth this exhortation namelie to the faithfull members of CHRIST whome in the twelfth verse hee calleth his brethren and in the soureteenth and fifââ¦eenth verses hee speaketh to such as reuerenced the order of Church-gouernement Nowe it is certaine that faithfull men are so taught in the schoole of GOD and perswaded that other mens prayers can auaile them nothing except there bee faith in their owne heartes for the prayer of SAMVEL coulde benefite King SAVL nothing in respect of his reprobate and vnbeleeuing heart 1. SAM CHAP. 16. vers 2. But these men of whome Sainct IAMES speaketh were faithfull men penitent sinners obedient to the ordinances of GOD And when the Seniors of the Church prayed for such men their sinnes were forgiuen them GOD hauing regarde to their owne faith and to the prayers of the Elders of the Church for them In this they glorie much that Extreame Unction may be called a Sacrament of the newe Testament in a proper sense forasmuch as in it there is a signe instituted by CHRIST Marâ⦠cap. 6. and vnto the signe there is added a promise to wit the healing of the diseased person if the LORD thinke it expedient at least a promise of remission of sinnes But all this is nothing except the thirde circumstance bee added to wit that CHRIST hath giuen vnto vs this signe to bee vsed and hath annexed the promises afore-saide as belonging vnto vs for who can denie but in circumcision there was a signe instituted by GOD whereunto a diuine promise was annexed Neuerthelesse both the signe and promise appertained vnto them who liued vnder the olde Couenant GALATH. CAP. 5. vers 3. and not to vs euen so the signe and the promise aforesaide appertained vnto that time onelie in the which extraordinarie giftes had place in the CHVRCH of GOD and not to vs. Nowe to the ende that this their Sacrament of Extreame Unction might bee holden in the greater reuerence they haue founde out manie circumstances not mentioned in holie SCRIPTVRE as namelie that it shall bee made onelie by a Bishop It shall bee saluted with bowing of knees and nine congratulations in this manner It shall bee saide thrise Aue sanctum
or resemblance of a SACRAMENT therein The office of a sab-Deacon is not mentioned in Holie Scripture and their seruice in carrying the Challice and the Paxe and the potte with water to washe the handes of them who minister at the Altar and the Towell they are such a masse of friuolous toyes inuented by the braine of man that I will leaue of to speake anie further of them remembring alwayes this auncient saying That which Scripture hath not commaunded maye bee as easilie rejected as it maye bee furtherlie obtruded NOwe seeing I haue remembred in all my preceeding Treatises to speake of Antiquitie I shall not ouer-passe with silence this poinct GOD willing in this Treatise also Albeit the Hierarchie of the Romane Church were founde to bee auncient yet it sufficeth for this Treatise to declare that of olde these Orders were not called a Sacrament And there is no ancient Writer whome I haue read who reckoneth Church Orders in the number of Sacramentes As for the wordes of Cyprian and Pope Leo cited by Lindanus they are not worthie of refutation because in a generall signification manie thinges maye bee called Sacramentes But to call Order a Sacrament in a strict signification it is a newe inuention founde out by the Scholasticke Doctors who behooued to bee serious in some thing after they had lost the substance of Religion But I will set forwarde and declare that the Hierarchy it selfe is not so auncient as they affirme it to bee True it is that about the yeere of our LORD 250. Cornelius Bishop of Rome abhorring the arrogancie of Nouaius describeth the Hierarchie of the Romane Church in the which there was one Bishop fourtie and sixe Presbyters seuen Deacons and seuen sub-Deacons fourtie and two Acoluthi of Exorcistes Readers and Ianitors fiftie two of Widowes afflicted people aboue a thousande and fiue hundreth persons who were all sustained by the liberalitie and goodnesse of GOD in the Romane Church Heereof it appeareth that ouer and beside offices instituted by the Apostles to continue ordinarilie in the Church other offices crept in into the Church by humane institution hauing no such warrand as Elders and Deacons had And after the time of the promotion of the Bishop of Rome to the honour of Vniuersall Bishop the number of Church offices encreassed and to Presbyters were added Arch-priestes and to Deacons were added Arch-deacons And Lindanus lamenteth that other inferiour offices which were inuented by men had ceassed in the Church such as Fossores Syngeli Copiatae When the liberalitie of the people bestowed superfluitie of riches vpon the Church then newe offices behooued to bee founde out to the ende that all which was bestowed might seeme too litle because manie Church offices were to bee sustained the prouerbe spoken of olde of women ãâã ãâã ãâã ãâã ãâã that is A woman is naturally sumptuous nowe it might bee justly transferred to the Church Hierarchie that it was a sumptuous and costly thing About the yeere of our Lord 308 and vnder the reigne of Dioclesian a constitution is attributed to Caius Bishop of Rome that men should bee promoted to superiour Orders by degrees ascending from inferiour Orders And all the fore-mentioned Orders are reckoned in that Decretall of Caius to wit Ostiarius Lector Exorcista Acoluthus Sub-diaconus Diaconus Presbyter and Episcopus But the Epistle of Leo the fourth written to the Bishops of Britannie derogateth credite to all the decretall Epistles written before the dayes of Pope Siricius except onelie to the decretall Epistles of Pope Syluester So that argumentes taken from decretall Epistles preceeding the 384. yeere of our Lord hath the lesse credite amongst vs because they cannot obtaine credite at the handes of their owne Popes But seeing nothing is to beee called auncient which hath not flowed from the mouth of Christ and His Apostles lest they should seeme to be discountenanced in this poinct they cite the booke of the Canons of the Apostles to prooue that the degrees afore-saide were Apostolicke constitutions This booke is not onely supposititious but also moste impertinently cited by Papistes because in the Councell of Trent De Sacramento ordinis cap. 2. Anathema is pronounced against them who acknowledgeth not all their Orders both superiour and inferiour But the booke of the Canons of the Apostles acknowledgeth onely fiue Orders namely Bishops Presbyters Deacons Readers and Psalmists or Chantors but no mention is made of Exorcistes and Sub-deacons Therefore it were good for them either to bragge lesse of Antiquitie or to prooue better that their Hierarchie is auncient Ambrose in cap. 4. ad Ephes. reckoneth fiue Orders to wit Bishops Presbyters Deacons Readers and Exorcistes making no mention of Subdeacons and Acoluthi The Canonistes recken nine Orders adding to the seuen aboue mentioned Bishops and Psalmists This diuersitie of opinions concerning Church Orders declareth two thinges First that of olde there was no Sacrament of Orders Secondlie that there was no setled opinion in the Church about Orders but one Church vsed one forme and another Church another forme as is customably obserued in thinges indifferent insomuch that when it was thought expedient that all house-holde seruantes in Bishops houses shoulde bee Clergie men then the number of Church offices were multiplied according to the number of Oecumenicke offices accustomed to bee in Noble mens houses Would God that in matters of faith of manners and Church Discipline men had fixed the eyes of their minds as attentiuelie vpon the written worde of GOD as Ship-men doe vpon their Compasse then had there beene lesse aberration and lesse disputation and lesse diuersitie of opinions The LORD worke this in His owne time to whome bee all Honour Praise and Glorie for euer and euer worlde without ende Amen A TREATISE Of the Sacrament of Matrimonie IN the TREATISE of the Sacrament of MATRIMONIE the inconstancie obliuion contradiction and head-strong insolencie of the Romane Church maketh mee vncertaine whereat to beginne For who coulde once imagine that they who call Marriage a worke of the fleshe and an estate of liuing vncompetent to them who are called to holie Orders forgetting what they had spoken they woulde make of it an holie Sacrament as if the Ministers of GOD should bee debarred from the holie Sacramentes of GOD. If they saye that they debarre men in spirituall offices onelie from copulation with women yet in this they debarre them from the Sacrament forasmuch as they debarre them from the externall signe whereby the spirituall grace is represented Can anie man bee partaker of Baptisme and not washen in water Or can anie man bee partaker of the LORDES Super and not be permitted to eat and drinke at the holie Table And how is a man admitted to the Sacrament of Matrimonie and debarred from copulation which they themselues graunt to bee the externall signe of the Sacrament But let vs marke the fraudulent dealing of the ROMANâ⦠Church who hath made Marriage to bee a Sacrament albeit all the members
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 Rââ¦etoricall ornaments of NAZIANZENVS speaking to the deade and bringing in a virgin crauing helpe at the blessed virgin the mother of our Lord inââ¦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 ãâã ãâã ãâã ãâã ãâã That is O soule of CONSTANTINVS if thou hast any sense or feeling to wit of things done amongst vs Nazian oratione ãâã 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 crââ¦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 peââ¦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
trumpet was heard to these places I say did people bewitched by Satan resort in frequent numbers to bee taught by the mouth of him who was a liar from the beginning and who remaineth a liar albeit he speake at some time the trueth because he speaketh it animo fallendi vpon a purpose to deceiue It is very credible that the blessed Seede who came to breake the heade of the Serpent did stoppe his mouth also in the time of his blessed Natiuitie The countrie of Iudeâ⦠at this time was subject to the Romanes and payed tribut to CAESAR Luc. 2. The deputies of AVGVSTVS in Iudea and Syria were CYRENIVS COPONIVS AMBIBVCHVS and ANNIVS RVFVS one succeeding to another Ioseph Antiq. lib. 18. cap. 3. HEROD the sonne of ANTIPATER by fauour of ANTONIVS obtained this honour to be gouernour of the nation of the Iewes but the honourable name of a King hee receiued from AVGVSTVS CAESAR this was ratified for his further assurance by the Senat of Rome Ioseph Antiq. lib. 15. cap 10. for which cause HEROD to testifie his thankfull minde toward ANTONIVS builded a Castle in Ierusalem very neere to the temple called Arx Antonia And to the honour of AVGVSTVS he builded Caesarea Palestinae sometime called the towre of STRATON Now a forreiner and stranger of his fathers side an Idumean of his mothers side an Arabian Sozom. lib. 1. cap. 1. and an aliant both from the stocke of DAVID and also from the Commonwelth of Israel was reigning in Iudea and the scepter was sliding from Iuda now I say was it time that SHILOCH should come according to IACOBS prophecie to whome the people should be gathered Gen. 49. 10. Now was it time that the promised Mââ¦SSIAS should come and sit in the Throne of his father DAVID and of his Kingdome there should be none end And indeed how can the Kingdome of Christ haue an end who acquireth a new title and right of gouernement by death which is the last period of other Kings gouernements and in death they leaue a vacant roome to a successour but Christ Iesus by dying and rising againe hath a right to rule both ouer deade and quicke Rom 14. 9. Yea in verie death it selfe he was practising his kingly office in most effectuall maner and tramping Satan vnder feete and vndoing the power of death Hos. 13. 14. In AVGVSTVS time also IOSEPH was admonished in a dreame to take the babe and his mother and to flee into Egypt Mat. 2. 13. SOZOMEN not content with the certaintie of Scripture addeth a particular nomination of the towne Hermopolis in Thebaida whereinto Christ sojourned vntil the death of HEROD the great This he had by the vncertaintie of tradition The miracle of the hudge and high tree Prestis that bowed the top lowlie to the ground and worshipped her maker Christ and afterward had a medicinable vertue in fruit leafe and barke to cure diseases rather derogateth credit to that Egyptian tradition then assureth vs of the veritie of that report Sozom. lib. 5. cap. 21. HEROD before his departure from this life had put to death three of his sonnes ARISTOBVLVS ALEXANDER and ANTIPATER and by testamentall legacie had diuided his dominions amongst his remanent sonnes ARCHELAVS HEROD ANTIPAS and PHILIP which testament being ratified by AVGVSTVS Iudea Samaria and Idumea were alloted to ARCHELAVS the Tetrarchie of Galile to ANTIPAS and Iturea and Trachonitis to PHILIP Ioseph Antiq. lib. 17. cap. 13. IOSEPH being returned from Egypt when he heard that ARCHELAVS did reigne in Judea in stead of his father HEROD feared to dwell in Iudea but beeing warned of God in a dreame went to the partes of Galile and dwelt in a citie called Nazaret Mat. 2. ver 22 23. All this was done in the dayes of AVGVSTVS After he had reigned 56. yeeres or as Iosephus writeth 57. yeeres viz. with ANTONIVS 14. yeeres and after he ouercame ANTONIVS and CLEOPATRA Queene of Egypt in sea-warfare ouer against Epirus he had the imperiall soveranitie himselfe alone all his dayes and died in the 77. yeere of his age Ioseph Antiq. lib. 18. cap. 3. Tiberius AFter AVGVSTVS reigned TIBERIVS NERO 22. yeres 7 moneths 7. dayes Bucolc Index The Romane Deputies that were sent to Iudea in the time of his reigne were VALERIVS GRATVS PONTIVS PILAT and VITELLIVS VALERIVS GRATVS for loue of gaine remooued the Priests of the Iewes from their offices at his owne pleasure ANANVS ISMAEL ELEAZARVS SIMON the sonne of CAMITHVS all these were denuded of their priestly dignitie when as two of them viz. ELEAZARVS and SIMON had continued scarse one yeere in office In end IOSEPHVS CAIAPHAS is aduanced to the priesthood This is the cause wherefore the Euangelist Iohn calleth CAIAPHAS the high Priest of that same yeere Iohn 18. ver 13. Matters of religion were now come to an horrible abuse and were not ordered according to Gods holy ordinance but according to the appetite of the Romaine Deputies Ioseph antiq lib. 18. cap. 3. After GRATVS PONTIVS PILAT was sent to be Deputie in Iudea a man vigilant and actiue in all civile adoes as the blood of the Galileans mixed with their sacrifices clearely prooueth Luc. 13. 1. but in the cause of Christ remisse negligent and slacke After the issue of ten yeeres VITELLIVS is appointed Deputie in Iudea and PONTIVS PILAT addresseth toward Rome By gratifying of the Iewes in a matter of small importance he conquessed great fauour The priestly garments were wont to be kept in the Castle called Antonia but VITELLIVS gaue commandement to the Captaine of the Castle to let the high Priest haue the vse of them when he pleased and to choose what place he liked best for the custody of the priestly garments He disauthorized CAIAPHAS following as appeareth the example of VALERIVS GRATVS and gaue his office to IONATHAN the sonne of ANANVS sometime high Priest Ioseph antiq lib. 18. cap 6. In the 15. yeere of the reigne of TIBERIVS Christ our Lord and Sauiour was baptized by IOHN in Iordan was led to the wildernesse fasted fourtie dayes was tempted of the deuil and began to preach Euseb. hist. eccl lib. 1. cap. 10. Mat. 3. and 4. In the eighteenth yeere of TIBERIVS the Lord Iesus was crucified and offered a sacrifice for our sinnes which hath a perpetuall vertue to saue such as beleeue Heb. 7. He arose againe the thirde day from death The high Priestes and rulers of the people gaue money to the souldiers to obscure the glory of his resurrection yet it was sufficiently knowne not onely to Christes disciples by his frequent apparitions to them but also to PONTIVS PILAT the Romaine Deputie himselfe who had giuen out a sentence of death against Christ. PILAT by letters signified to TIBERIVS the miracles of Christ his resurrection and that he was supponed of many to bee God but the Senat of Rome refused to acknowledge the divinitie of Christ because hee was worshipped as God before
of Iudea bestowed by his predecessour CAIVS vpon HEROD AGRIPPA and added thereto all the dominions of HEROD ANTIPAS whom CAIVS had banished Ioseph antiq lib. 19. cap 4. This HEROD AGRIPPA when hee returned from ' Italie to Judea builded the walles of Ierusalem sparing for no cost so high and strong that if the worke had not beene hindered by the procurement of MARSVS gouernour of Syria hee had made them impregnable Hee was not so carefull to build the walles of the spirituall Jerusalem for he beheaded the holy Apostle S. IAMES the brother of IOHN and did cast PETER into prison whome the Lord miraculously deliuered Acts 12. This HEROD and the Iewes made hauocke of the glory of God and blood of his Saintes For hee gratified them by shedding the blood of the Apostles of Christ and againe they gratified him by giuing him the glorie that appertained to God alanerly For which cause he was stricken by the Angel of God and consumed with wormes Acts 12. In this Emperour CLAVDIVS dayes the famine foretolde by the Prophet AGABVS Acts II. afflicted the world One of the causes of this plague doubtlesse was the manifold abuses of the creatures of God in the middes of the aboundance of bread the contempt of the poore which faultes were so vniuersally ouerspread in the worlde that some of the Emperours themselues were not free of the foule spot of intemperancie as the scoffing speaches of the people did witnesse in stead of CLAVDIVS TIBERIVS NERO calling the Emperour CALDIVS BIBERIVS MERO Funct Chron. This is referred to the successour of AVGVSTVS In the yeere of our Lord 48. and in the sixt yeere of the reigne of CLAVDIVS as CHYTRAeVS reckoneth was gathered that famous Councill of Jerusalem described viuely by the Euangelist LVKE Acts 15. whereat were present the Apostles PETER and PAVL and IAMES and BARNABAS a reuerent man of God in whome Apostolike giftes were not inlacking with other worthie men IVDAS surnamed BARSABAS and SILAS notable Prophets and fellow-labourers of the Apostles likewise the Commissioners of Antiochia and Elders of Jerusalem with many others who were beleeuers What was concluded in this Councill I remit to the faithfull narration of the Euangelist LVKE Acts 15. Alwayes if votââ¦s bee pondered rather then numbred this is the Councill of Councils more worthie to be called O Ecomenicke then the Councils of Nice of Constantinople of Ephesus and Chalcedon In the Councill of Nice were worthy Bishops who came from all quarters of the world but in this Councill were holy Apostles who could not erre in matters of faith O Ecomenicke Bishops indeede and any one of the holy Apostles was illuminated with more aboundance of cleare light in things pertaining to the worship of God then all the 300. and 18. Bishops conveened at Nice in Bithynia Many Romaine Deputies were sent in the dayes of CLAVDIVS to keepe Syria and Iudea in subjection to the Romaines such as MARSVS LONGINVS CVSPIVS PHADVS TIBERIVS ALEXANDER CVMANVS and FELIX I leaue MARSVS and LONGINVS for desire to open vp in what Deputies time things mentioned in holy Scripture came to passe When CVSPIVS PHADVS was deputie there arose a deceitful man named THEVDAS to whom resorted a number of men about 400. who were slaine and all who followed him were scattered Acts 5. ver 36 IOSEPHVS writeth that PHADVS sent foorth a troupe of horsemen who suddenly charged the people that followed THEVDAS and slew them and tooke THEVDAS aliue and cutted off his head and brought it to Ierusalem Ioseph antiq lib. 20. cap. 2 Euseb. lib. 2. cap. 11 After this man arose one IVDAS of Galile in the dayes of the tribute and drew away much people after him hee also perished and all that obeyed him were scattered Acts 5 37. If GAMALIEL in that narration keepe the order of time as these words After him would import of necessitie the words of the history of the Actes must be vnderstood of another THEVDAS then that man of whome IOSEPHVS writeth in the place aboue mentioned For IVDAS of Galite liued in the dayes of AVGVSTVS and when CYRENIVS was Deputie of Syria and Iudea Ioseph antiq lib. 18. cap. 2. and likewise antiq lib. 20. cap. 3. But I am not certaine whether or no the words ãâã ãâã ãâã ãâã ãâã doe absolutely import that IVDAS of Galile was posterior in time to THEVDAS When CVMANVS was Deputie who succeded to TIBERIVS ALEXANDER the insolencie of one Romaine souldier was the destruction of twenâ⦠ãâã innocent people hee discouered the secret parts of his body vpon a solemne feast day neere vnto the Temple and in the sight of the Iewes they counted this a contempt done to God in the porch of his owne house CVMANVS drewe the Romaine souldiers to the Castle called Antonia verie neere the Temple and set them in order and the people of the Iewes fearing the inuasion of the souldiers fled and in the narrowe passages ouertro de one another and a great multitude of people were slaine Ioseph antiq lib. 20 cap. 4. After this the people of the Iewes came to Cesarea where CVMANVS was for the time and complained of a Romaine souldier who had casten a booke of holy Scripture into the fire whom CVMANVS beheaded and so pacified the Iewes Ioseph antiq lib. 20. cap. 4. In end CVMANVS through his euill gouernement procured to himselfe the indignation of the Emperour CLAVDIVS he fauoured the wicked cause of the Samaritanes who had stopped the passages of the Galileans and slaine a great number of them They were accustomed yeerely to goe vp to Jerusalem to holy feastes and their way was through the townes and villages of the Samaritanes CVMANVS rather fauoured then punished this wicked fact of the Samaritanes therfore he was remoued from his place and FELIX was sent to be Deputie of Iudea Ioseph antiq lib. 20. cap. 5. Whether CLAVDIVS was impoisoned by AGRIPPINA his wife to prepare an easie passage to NERO her sonne to be Emperour or not I leaue that to be read in authors who haue entreated the lifes of Emperours politickly It contenteth me to write of the estate of the Church in their time Nero. DOMITIVS NERO succeeded to CLAVDIVS hee reigned thirteene yeres and eight months Euseb. lib 3. cap. 5. His mother AGRIPPINA after the death of CNEVS DOMITIVS AENOBARBVS was joyned in mariage with the Emperour CLAVDIVS In the first fiue yeeres of his gouernement he abandoned the insolencie of his wicked disposition so that it was a prouerbe in the mouthes of men Neronis quinquennium in regard of his good cariage for the space of fiue yeeres But a fire long couered in end breaketh out into a mightie flame that no water can sloken it His crueltie against his mother his wife 's OCTAVIA and POPPEA his master SENECA the Poet LVCAN and the vile abuse of his body with persons of his neerest consanguinitie I remit to the reading of learned authors who haue written exactly the
the woman described 12. Apocal. she was clothed with the sunne and had the Moone vnder her feete she had a diademe of twelue starres vpon her heade which vndoubtedly was the celestial light of Apostolicke doctrine she trauailed in birth to bring foorth children to God she was persecuted by the Dragon to her was furnished wings of an Eagle and shee fled vnto the wildernesse where she had a place prepared of God that they should feede her there a thousand two hundreth and threescore dayes Now I say I demand of the Papistes what wildernesse was this whereinto the woman lurked so long time for no man dare deny but this woman representeth the true Church of Christ the mother of vs all Lurked she in the wildernesse of Nitria or Schethis Or lurked she in the wildernesse of Arabia or Lybia Or lurked she in the wildernesse of Persia where IVLIAN the Apostat concluded his wretched life Or in what other wildernes of the world did she lurke When they haue giuen me an answere to this second question let them thinke in their own mind that they haue answered the question proponed against vs. If they can giue no answere to this question neither doe I tell them where our Church was sixe hundreth yeeres ago but let them demand this question at him who furnished Eagle wings to her and prepared a place for her in the wildernesse Alwayes it is an article of our faith I beleeue the holy caââ¦holicke Church albeit she was lurking yet she was not dead nor gone out of the world And like as the blood of Christ was not shed in vaine euen so there is in all ages a number of men and women washen in the fountaine of that precious blood and prepared for heauen albeit wee can not at all times point them out by the finger Now errour in religion consisting in adding or pairing or altering or contradicting the trueth contained in the word of God It is euident I say that errour in religion is a cursed and execrable thing To him that addeth vnto the Lordes worde shall be added all the plagues written in the booke of God and if any man take away from the wordes of Gods booke God shall take away his parte out of the booke of life Apoc. 22. ver 18. 19. The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it or to make a flat opposition and contradiction thereto And truely all these curses which God commanded to bee pronounced out of mount Ebal Deut. 27 euery Christian is commanded to say Amen vnto them a part whereof may justly be applyed against maintainers and forgers of errour in religion First Cursed be the man that shal make any carued or molten image which is an abomination to the Lord and all the people shal answere Amen ver 15. In the 17. verse he who remoueth his neighbours marke is accursed how much more hee who remooueth the marches of Gods most holy Lawe and couenant In the 18 verse Cuââ¦sed he bee that maketh the blind goe out of the way But a thousand times more cursed is he who peruerteth the mindes of ignorant people from the simplicitie of the trueth ofGod Vnto all these curses openly pronounced we are bound by the commandement to say Amen And like as errour in religion is a thing accursed of God so in like maner it is in itselfe an absurd thing and full of horrible confusion not onely repugning vnto the trueth but also to it selfe much like vnto IONAS gourd which had into it a worme that smote it so that it withered Ionas 4. 7 euen so there lurketh into the bowels ofancient errours a worme consuming them vntill they vtterly wither and evanish The errour of EVTYCHES may serue for example He thought that the immensitie of the diuine nature of Christ did so swallow vp his humane nature that in Christ there is no more two natures but one alanerly namely his diuine nature Nowe if so be howe are we saued by the death of Christ Can the diuinitie die Which absurditie of EVTYCHES errour was well marked by ALAMVNDARVS prince of Saracens as writeth THEODORVS lector lib. 2. More ouer the ancient errours which sprang vp euen in the Apostles owne dayes and immediatly after had some portrate and shape of that absurditie that should continue in all errours that were to spring vp afterward euer pairing the glorie that was due vnto the most High and aduancing creatures out of measure EBION and CERINTHVS denied Christes diuinitie and on the other parte MENANDER thought that the world was created by Angels Here we see Christs honour impaired but the honour of Angels infinitly augmented In like maner afterwarde ARRIVS denied that the Sonne of God was consubstantiall with the Father diminishing and pairing the honour due to Christ. But PFLAGIVS another Heretique magnified the power of mans corrupt nature as if in it there were an abilitie to performe all the commandements of God Thus we see that the very shape and similitude after the which Satan fashioned the errour of EBION CERINTHS and MENANDER continueth in ARRIVS and PELAGIVS And in our dayes the Papistes will not goe out of the byas of old Heretiques for Christ must not be the onely Mediator both of redemption and intercession but some thing must bee paired from the honour of Christ to the ende that the Sainctes may be enriched with the spoyle of Christ and be made vp mediators of intercession Here I leaue off to speake any further of the absurditie of ancient and execrable errours But now it may be demanded how commeth it to passe that absurd errours haue so many followers To this question let the Prophet IEREMIE answere who speaking of the people of his owne dayes vtterly addicted to olde idolatrie and to the worshipping of the hoste of heauen hee declareth also the reason mouing them to be so bent to old errours O say they When we sââ¦rued the host of heauen then had we plentie of all things but since we left off to doe so wee are consumed wââ¦th the pest the famine and the sword Ier. 44. ver 17. 18. Heere we see that the multitude judgeth that religion to bee best the professours whereof injoyes greatest ease wealth and worldly prosperitie But in the booke of the Psalmes we receiue a better instruction to judge of the trueth of God and professours thereof according to the hearing of faith and not according to outward things There are glorious things spoken of thee ô citie of our God Psal 87. ver 3. And these who judge according to outwarde appearance they erre in two things first they know not the right cause of the prosperitie of Idolaters secondly they knowe not the right cause of the penuritie of those who apparently haue forsaken idolatrie The Apostle saith that God ouerlooked the time of ignorance Acts 17. ver 30. but in time oflight when the candle
I am the lesse moued with their speaches because it is the custome of lamed creeple men to be mounted vp on horsebacke an euil cause supporteth the own infirmitie by the loude trumpet of rayling wordes yet haue they not cleared to the world that wee maintaine obstinatly any point of doctrine repugnant vnto the articles of true faith and vnto the principall grounds of Christian religion preached by Christ and committed to write by the holy Apostles Let them be as prodigall in their curses as they please crying out against vs ãâã ãâã ãâã ãâã ãâã I answere with simplicitie of a humble mind ãâã ãâã ãâã ãâã ãâã this word written with ãâã ãâã ãâã ãâã ãâã and not with ãâã ãâã ãâã ãâã ãâã signifieth a thing hanged vp in the Lordes Temple and dedicat to God Haue we not seene with our owne eyes deepe woundes made in the flesh of man that haue beene needled by skilfull Chirurgians and in end cured and healed and the skinne of man cutted in twaine by the sword vnited againe by the needle medicinable plasters That doctrine which endenoureth to needle the wounded world and to vnite it againe vnto that holy doctrine taught by the Apostles and Euangelistes and professed in the first hundreth yeere of our Lord shall we call it hereticall Shall we be so babish that wee cannot discerne the sword from the needle conjunction from separation healing from hurting welfare from woe If we knew Christ Iesus and the power of God working by his word we had not so rashly condemned the trueth of God The Iewes spake as confidently against Christ as euer the Councill of Trent hath spokeÌ against vs We hââ¦ue a law according to our lawe hee ought to de because hee made himselfe the Sonne of God Ioh. 19. ver 7 Vnder pretence of zealous keeping of the Law made against blasphemers Leuit 24. 15. they condemned the holy One of God as a blasphemer But his father by loosing the sorowes of death receiuing him into heauen placing him at his owne right hand annulled ipso facto that rash sentence giuen out in earth against the innocent Lamb of God Euen so the Lord in his owne appointed time by receiuing our soules into those celestiall mansions prepared for his owne Saintes shall vndoe the rash decreetes that are giuen out against vs in the earth In all ages this matter hath bene contrauerted and Heretiques haue obstinatly maintained their bad and reprobat opinions and as obstinatly refused the odious and vile name of Heretiques and this question in our dayes is like to a flame of fire which no aboundance of water can sloken The definition of an heresie we haue alreadie set downe in the 3 chap resteth nowe in this treatise to ponder the name it selfe to consider the ground of heresie the propagation and preuailing power of it at sometimes the greater and more preuailing power of the curse of God making heresie in end to wither as the figge tree did that was cursed by Christ And finally to declare what should be the cariage both of Pastours magistrats and people toward Heretiques ãâã ãâã ãâã ãâã ãâã is a word of the Greeke language and very ample in signification for it signifieth a choosing Now it is certaine that it is no fault to a man to take a choise when God doth offer it vnto him as when it was offered to SALOMON to aske what hee liked best he choosed rather to craue wisdome then riches from God 1. Reg. 3. and when DAVID choosed rather to fall into the hands of God then of man 2. Sam. 24 ver 14. DAVID in choosing the pest rather then the sworde or famine tooke a choice which was offered vnto him by God And the pondering of the generalitie of the worde may declare that in things indifferent wherinto God hath granted vnto men a libertie free choice such as eating of flesh or abstinence from it marying or not marying a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON and a man is not to be called an Heretique because he marieth because God hath giuen him libertie to marie or not to marie as a man listeth best prouiding alwayes he seeke counsell of God to dispose him in such indifferent things that way whereby he shall be most meete and able to glorifie God For true it is that the Euangelist writeth No man hath seene God at any time the onely begotten Sonne of God who is in the bosome of his Father he hath reueiled him Ioh. 1 which words plainly doe testifie that in matters of faith God hath not giuen vnto a man a free choice to embrace what opinion he pleaseth but God hath tied bound vs in matters of faith to the mouth of his deare Sonne to the ende we should thinke no other thing of God then Iesus Christ hath reueiled vnto vs. Now anent the ground of heresie I followe the opinion of AVGVSTINE in his booke of exposition of some places of the epistie to the Galathian wherein hee compareth Heretiques to the sonnes of KETVRA whome ABRAHAM maried after the death of SARA Gen. 25. These children were procreated of an old father and of a yong mother euen so Heretiques pretending antiquitie of Scripture but forging vnto them a new yong sense whereinto Scripture was not written they become defenders of a false opinion The words of S. AVGVSTINE are these Ex occasione antiquaeveritatââ¦s in novitio temporalique nati sunt mendacio that is through occasion of antiquitie of the trueth they are borne into the noveltie of a temporall lie so that AVGVSTINE his judgement soundeth to this that Heretiques pretend antiquitie of scripture for their father but they are more like to KETVRA then ABRAHAM following rather the noueltie of error then the antiquitie of veritie In this maner IRENEVS thinkèth that heresies do spring vp of a false vnderstanding of holy Scriptures vsing the comparison of men who breake the golden image of the king after it is molten againe fashion it according to the similitude of a Foxe now it can not be called the kings image any longer albeit it be composed of that selfe same golde whereof the kings image was made euen so when wordes of Scripture are drawen to a new false hereticall sense count that new sense heresie not Scripture Iren adversus Ualent lib. 1. cap. 1. Now these opinions of IRENEVS and AVGVSTINE concerning the originall ground of heresie do well agree with the word of Christ himselfe written in holy Scripture Are ye not therefore deceiued because ye know not the Scriptures neither the power of God Marc 12. 24. The Sadduces knew wel eneugh the wordes of scripture but not the right sense and meaning of them And therfore it is great wisdome to mixe our reading with prayer to the ende that the Lorde who guided the
to him in these wordes Sic igitur corum peccata compesce ut sint quos poeniteat peccasse that is to say Therefore so subdue their faultes that they may be afore hand to repent that they haue faulted Epist. 127. But in another Epistle written to GLORIVS and ELEVSIVS he thinketh that Schismatikes and Heretiques such as the Donatists were deserued greater punishment then Idolaters themselues for hee saith Qui fecerunt idolum usitata gladii morte perempti sunt qui verò sââ¦hisma facere voluerunt hiatu terrae principes devorati turba consentiensigne consumpta est that is These who made an idole were staine with the accustomed death of the sword but these who endeuoured to make a schisme their princes were deuoured by the gap of the earth and the people that consented to them were consumed by fire Epist. 162. In these two foresaide Epistles AVGVSTINE in the one is very gentle in the other very rigorous Nowe heare the thirde opinion ofâ⦠AVGVSTINE in these wordes Non solùm mansuete verùm uiam utiliser salubritérque plectantur habent enim quod corpore incolumes vivunt hubent unde vivunt habent unde male rivunt duo prima salva sint ut quos poeniteat sint hoc optamus hoc quantum in nobis est impensa opera instamus Tertium vero si Dominus voluerit tanquam putre noxiúmquc resecare valde misericorditer puniet that is Let them be punished not onely meekely but also profitably and wholsomely they haue whereupon their bodies are healthfully intertained they haue whereupon they liue they haue also whereupon they liue wickedly Let these two former partes safely remaine vnto them that penitent men may be to the fore this we wish and wee earnestly endeuoure so farre as in vs lyeth that it may be brought to passe but the third part as rotten and hurtfull if it were cutted away they were very gently punished Epist. 254 this epistle is written to NECTARIVS Wherin it is euident that AVGVSTINE himselfe was not setled in one constant opinion howe Heretiques should be punished by magistrats But what shall we say When Nilus and Danube haue wandred long in end they powre their waters into the sea and when AVGVSTINE hath beene sometimes in one opinion and sometimes in another in ende hee is compelled to say Amen to that which God hath said in his worde that is that a false prophet should be slaine Deut. 13. I speake of deceiuing teachers but not of deceiued people As touching the people the weaker they are the wiser they should bee not exponing their weakenesse to the hazard of strong tentations but following the counsell of the Apostle writing to the elect Lady ver 10. 11. If there come any vnto you and bring not this doctrine receiue him not to house neither bidde him God speede for he that biddeth him God speede is partaker of his euill deedes But seeing a blinde man may bee shoueled out of the way and poore simple people may bee soone bewitched Galat. 3. therefore it is expedient for the people to acquaint themselues well with the 12. Articles of their faith and so firmly to adhere to them that in no case they sufferthem selues to be miscaried from that short summe of Christian faith For EPIPHANIVS when he had written a Catalogue of heresies that sprang vp before his own time he thought it expedient also to write another booke called Anchoratus which booke containeth a declaration of the true and right faith according to the writings of holy Scripture which faith if it bee firmely kept it shall bee like vnto an ancre that stablisheth a ship that it bee not drowned in the tempest of the raging sea euen so the fast gripping to the heades of our faith and right vnderstanding of them saueth vs that wee bee not miscaried with the tempest of hereticall doctrine Also the counsell of AVGVSTINE is not to be misregarded In reading of Scripture if wee can not take vp the very genuine sense and meaning of the place at least let vs not expone that place of Scripture in a sense repugning to the analogie of faith So shall we be like to a man who hath aberred from the direct way yet he wandereth in the fieldes leading to the towne whereat he would be Augustin de doctrina Christiana lib. 1. cap. 37. Aboue all things let not the people hearken to those teachers who would inforce the wordes of Scripture and wrest them to a sense flatly repugnant to the principall purpose intreated in that passage of Scripture for wordes are inuented for to expresse the purpose but the purpose is not deuised for the wordes A cleare example we haue in the sixt of IOHN his Gospell Our master Christ is speaking in that Chapter to a carnall fleshly hearted people who were offended at his doctrine for remedie wherof our Lorde teacheth them that his doctrine was spirituall and consequently was not to be receiued with fleshly eares and heartes saying vnto them It is the Spirit that quickneth the flââ¦sh profiteth nothing the wordes that I speake vnto you are spââ¦rit and life Ioh. 6. ver 63. That is as S. AVGVSTINE writing vpon this place doeth expound my words should be spiritually vnderstood Nowe therefore whosoeuer will expone the words of Christ spoken in the sixt of IOHN except ye eate the flesh of the Sonne of man and drinke his blood yo haue no life in you ver 53. into a corporall and carnall sense I say people ought to beware of such a teacher because he wrests Christs wordes to a sense flat repugnant to the purpose that Christ hath in hand at that time And the counsell giuen by the Apostle to TITVS although it be giuen to Bishoppes yet it is necessarie also for people in these words Holding fast the faithfull word according to doctrine Tit. 1. ver 9. Marke well the word ãâã ãâã ãâã ãâã ãâã which signifieth not onely an adherence but also a firme adherence The word ãâã ãâã ãâã ãâã ãâã is so generall that we are tolerated to haue many things but in such way as wee had them not 1. Cor. 7. but the compound words ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that is to possesse firmly to keep are to be restrained only to Christ who is our portion and to his faithfull word wher vnto we ought so firmly to adhere that we will rather be separated from our liues then from that faithfull word And to this faithfull worde ALAMANDARVS Prince of Saracens vnseparably adhering deluded the Eutychian Bishops sent from SEVERVS Anno 512. So I conclude that there is nothing so expedient for Gods people as clearely to know the summe of their faith and firmly to adhere vnto the same Of the foundation of the Church SEeing that the Church is counted the Lordes citie builded vpon his holy mountaine Psal. 87. ver 1. And that house that is builded on a rock so firmly that
the stormie tempests of windes floods and raine cannot procure the fall of it Mat. 7. This house I say is vndoubtedly the building ofGod Let vs therfore seek out the true foundation of it which beeing found out let euery one of vs endeuour to be a liuing stone adhering by faith to the true foundation The worde foundation is sometime properly taken sometime vnproperly Properly 1. Cor. 3. ver 11. in these words For another foundation can no man lay then that is laide which is Christ. Vnproperly the doctrin of the Prophets and Apostles is called a foundation because it leadeth to Christ the very true foundation Ephes. 2. yer 20. Ye are built upon the foundation of the Prophets and Apostles In like maner faith that coupleth vs to the true foundation figuratiuely beareth this name Epist Iud. Build your selfe in your most holy faith ver 20. These figuratiue speaches should offend no man no more then if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem and hee should point out his finger toward the East and say there it is his meaning is there is the way leading to Jerusalem euen so when wee say that the Apostles doctrine is the foundation of the Church our meaning is that Apostolicke doctrine is a lanterne leading to Christ the true foundation The Prophet ISAI speaking of Christ in a proper sense writeth Therefore thus saith the Lord. Behold I will lay in Sion a stone a tried stone a precious corner stone a sure foundation and he that beleeueth shall not make haste Isa. 28. ver 16. Many Metaphores are here I grant and if any man list to be contentious he may affirme that in the very worde foundation there is not inlacking a piece of figuratiue speach Yet this standeth certaine that nothing is properly called the foundation of the house of God except Christ Iesus alanerly In this description of the true foundation of the Church we haue two great comforts and one wholesome admonition The first comfort is this that he who knoweth all our infirmities and by what remedies they may be best supported he hath sent his owne Sonne in our nature to beare our burthens as a foundation beareth the weight of the whole house He commanded MOSES to make a brasen serpent in the wildernesse by the sight whereof the people bitten with fierie serpents were cured Numb 21. 8. And the Lord knewe best to what foundation his poore Church leaning might finde surest safetie and sweetest refreshment Therefore O people stinged with serpents be not afraid to looke vp vnto the brasen serpent because it is the remedie prepared by God himselfe to support your wounded bodies And O weake afflicted and persecuted Church take boldnesse to adhere to Christ the precious and sure foundation appointed by God himselfe for the support of your distressed estate And the Prophet to mooue the Church to serious and diligent attendance vseth the word Behold As if the Lord were pointing out a comfort with his owne finger to wearie sinners and saying O sinner that art wearie with that burthen that hangeth on thy backe so fast presseth thee downe so sore come I will shewe thee a resting place euen the stone that I haue laid in Sion goe to it beholde I haue laide it there my selfe and that stone will beare all thy burthens refresh thee in al thy tentations On the other part marke that Satan that great deceiuer when he would most subtilly deceiue people hee will needes counterfaite God and point out his finger also and make demonstrations and say Beholde Christ is in the dââ¦sert or beholde Christ is in the secret place Mat. 24. ver 26 beleeue it not saith Christ. When God saith beholde wee will take diligent attendance what is it that the Lorde hath pointed out vnto vs. But when Satan putteth out his finger also and saith behold Christ is euen here presently really corporally in the boxe caried by the Priest then beware of the deuils demonstrations for he is an olde subtle serpent and hath deceiued many The Papistes taking aduantage of demonstratiue wordes ãâã ãâã ãâã ãâã ãâã thou seest ãâã ãâã ãâã ãâã ãâã thou shalt see ãâã ãâã ãâã ãâã ãâã looke throughly into it they take the boldenesse to affirme that the body of Christ is corporally present in the holy Sacrament which body wee not onely see but also wee touch and wee not onely touch but also wee eate it and not onely doe wee eate it but also wee carie it home vnto our houses Vpon this place of CHRYSOSTOME they haue grounded such vndoubted assurance that Christe is corporallie present in the Sacrament that the Papistes in the Northerne partes of Scotland sââ¦nt a letter to Sterling to M. P. S. to resolue the Marquesse of Huntley in the matter of the Sacrament because CHRYSOSTOME apparently condescendeth to corporall presence ofChrists body in the Sacrament When I read the letter I said and as yet doe say that they needed not to haue taken so much paines to seeke for resolution of that question either for them or for others but reade forward the words of CHRYSOSTOME that follow where hee maketh his owne meaning plaine saying ãâã ãâã ãâã ãâã ãâã that is to lay Therefore clenge thy soule and prepare thy minde for the receiuing of these mysteries Can there be a more cuident declaration of his meaning then this First where he saith ãâã ãâã ãâã ãâã ãâã thou seest him not in the crib but vpon the altar But I pray you with what cye see we Christ vpon the altar or table for both are one thing as the learned know ãâã ãâã ãâã ãâã ãâã saith CHRYSOSTOME that is with the eye of our soule and minde Againe he saith that wee touch that blessed body of Iesus But with what finger ãâã ãâã ãâã ãâã ãâã with the finger of our soule minde Againe he saith that we eat that blessed body but with what mouth ãâã ãâã ãâã ãâã ãâã with the mouth of our soule our mindc lastly he saith that we carie him home but in what stomacke ãâã ãâã ãâã ãâã ãâã in the stomack of our soul mind For this cause he exhorteth vs to clense prepare our soule mind for the participation of diuine mysteries Prepare the eye of our mind to see Christ the finger of faith to touch him the mouth of faith to eatc him and the stomacke of our soule to keepe the Lorde Icsus Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporall and carnal manducation of the flesh of Christ I hauc cast in this short digression to let our Northerne Papists vnderstand that the arguments which they supponed to be inuincible may be easily answered The comparison of Christ to a stone is so frequently vsed in Scripture that the very prophecie of Christs natiuitie death and latter comming to judge the world are illustrate by this
25. Therfore on this sure rocke and holy mountaine let vs repose with assured confidence of faith Now I come to the wordes of the Apostle PETER a faithfull interpreter of the words of the Prophet ISAIAH Hââ¦e calleth Christ A liuing stone refused of men but chosen of God and precious 1. Pet. 2. ver 4. Hee is a liuing foundation not so much in respect of our naturall life where of also he is the author For in him We liue we mooue and we haue our beeing Acts 17. ver 28 as in respect of our spirituall life where of also he is the author and where of the Euangelist IOHN speaketh In him was life and the life was the light of the world Ioh. 1 ver 4 Christ is the authour of that life that consisteth in the true knowledge of God And this is life euerlasting that they know thee and whome thou hast sent Jesus Christ Ioh. 17. ver 3. What is the life of a man without the true knowledge of God reconciled to him in Christ but spirituall deadnes yea deadnesse more miserable then the deadnesse of dogges killed in their mothers belly miserable for this that they neuer sawe the light and more miserable because the light neuer saw them And these who haue not seene by the eyes of faith God reconciled to them in Christ they are double miserable neither haue they seene the true light neither hath the true light euer looked vpon them but in anger and wrath This liuing foundation saith the Apostle was disallowed of men but chosen of God and precious But I pray you wherefore did men disallow him Because hee appeared in the similitude of a servant because he was like vnto a root in a dry ground because he was a man ful of sorowes had experience of infirmities because hee was wounded for our transgressions broken for our iniquities and because of his chastisments and his stripes Ifa 53. So miserably is our corrupt nature disposed that not onely we erre anent persons despising them whome we ought to reuerence but in despising them for the selfe-same cause for the which they should most reuerently be regarded Christ is to be regarded of vs for many causes chiefly for this that hee humbled himselfe to the end he might exalt vs and hee was content to be wounded to the end we might be cured by his stripes Ifa 53. In the next wordes the A postle admonisheth vs that all the attempts of men against the souerainitie of Christ are foolish and vaine because he euer is and shall be the very elect and precious stone whereupon the house of God is builded The gainsayings of men against Christ are liââ¦e vnto the tempests of winde that are mooued in the aire whereby men and beastes and trees and ships are mightily troubled and shaken but the sunne moone and stars are so highly eleuate aboue the aire and the region of the winds that they cannot perturbe nor trouble those cââ¦stiall creatures Euen so the contempt of men done against Christe cannot impaire one jote of his most excellent honour He is chosen of God and a precious and a worthie foundation albeit all the whole world should grind their teeth and speake in the contrarie To this foundation so viuely described both by the Prophet Isa. 28. and by the Apostle PETER 1. Pet. 2. wee are exhorted to draw neere to wit by faith For like as infidelitie separateth the heart from Christ euen so faith coupleth the heart to Christ. The Apostle saith Take heede lest at any time there bee in any of you an euill heart of vnbeliefe that departetâ⦠from the liuing God Heb. 3. ver 12. An vnbeleeuing heart departeth further from the Lord then the East is distant from the West For the vnbeleeuing heart in doubting of the veritie of the promises of Christ would make Christ no Christ. If he who promiseth to saue vs do not saue vs then is hee no Sauiour indeede but in worde onely But the faithfull and beleeuing heart draweth neere to Christ toucheth the hemme of his garment draweth vertue out of him yea Hee that ãâã hath receiued the testimonie of God and sealed up that God is true Ioh. 3. ver 33. Of all hand-writes the hand write of the heart is the principall God deliteth to Write his couenant in our hearts Ier. 31 ver 33. Euen so in like maner God deliteth to haue his Couenant sealed and subscribed with our heart blood which no man can do but he that beleeueth in Christ. To conclude this shorte treatise after that the ground of the house of God is so clearely knowne by the very demonstration of the finger of God to them who will not beleeue that may justly be said which Christ spak to the vnbeleuing Iewes Doe not thinke that I will accuse you to my Father there is one that accuseth you euen Moses in whome yee trust For had yee belecued Moses yee would haue beleeued meeâ⦠for he Wrote of me Iohn 5. ver 45. 46. The like I say to the Papistes in our dayes they shall not want an accuser for the Apostle PETER shall be their accuser who sending vs from himselfe to Christ the elect and precious sure foundation of the Church conuicteth all those who adhering to the person of the seruant misregardeth the honor due to the Soueraigne Lord Master The Lord worke true faith in vs that we cleauing fast to Christ haue neuer need to be ashamed Amen CENTVRIE II Chap. 1. Traianus TRAIAN the adoptiue sonne of NERVA was the first stranger who obtained that honour to be king of the Romaines Hee reigned 19. yeeres 6. months Euseb. eccl hist. lib. 4. cap. 3. A man so exceeding wel beloued of the Senat people of Rome that after his dayes whensoeuer a new Emperour was elected they wished vnto him the good successe of AVGVSTVS and the vprightnesse of TRAIANVS Notwithstanding of this he was a cruell persecuter of Christians And this third persecution is justly counted greater then the two preceeding persecutions To other afflictions now is added contempt and shame It was no great dishonour to be hated of NERO and DOMITIAN wicked men and haters of righteousnesse but to bee hated and persecuted by TRAIAN a man counted a patterne of vpright dealing this was a great rebuke Notwithstanding Christians looked to Iesus the Author and finisher of their faith who for the joy that was set before him endured the crosse and despised the shame and is set at the right hande of the throne of God Heb. 12. ver 2. Many haue more patiently endured paine in their flesh then shame and contempt in the world but Christs true disciples must resolue to be a gazing stock to al the world to be countedthe off-scourings of the earth as the holy meÌ ofGod did in the daies of the Emperour TRAIAN These were citizens of heauen liuing in earthly tabernacles liuing vpoÌ the earth but not
my couenant With you saith the Lord my Spirit which is vpon thee and my wordes which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seede saith the Lord from henceforth and for euer Isa. 59. ver 21 But the Anabaptists in our dayes brag of the reuelations of the spirit which reuelations notwithstanding agree not with the written word of God and therfore it is certaine that their reuelations are but fantasies and toyes of brain-sicke men This written word of God is to be read in the bookes of MOSES and the Prophets of whome Christ said Search the Scriptures for they beare testimonie of me Ioh. 5. And in the bookes written by the Apostles and Euangelists whome Christ commanded to tarie at Jerusalem vntill they were endued with power from aboue Actes 1. ver 8. This power wherewith they were endued from aboue was double First a power to knowe the sense and meaning of the Scriptures of God Secondly power to vtter boldly and couragiously in all languages and to all nations the trueth which they knewe This ãâã ãâã ãâã ãâã ãâã distinguisheth the writings of the Prophets and Apostles from all other writings as THEODORETVS prudently hath noted de principio Serm. 2. The will of God saith hee is not to be sought in the bookes of PLATO who like as he knewe litle in matters concerning God so likewise hee was timorous and durst not vtter vnto the worlde boldly that litle sponke of knowledge which he had Hee knew there was onely one God but in his letters written to DIONYSIVS if they were serious ãâã ãâã ãâã ãâã ãâã was the beginning of the letter thââ¦t is oââ¦e God but if the letter was not serious nor dited froÌ the ââ¦ound of his heart then the beginning of the letter was ãâã ãâã ãâã ãâã ãâã that is pluralitie of gods Who can giue vndoubted credite in maters pertaining to God to such men as know but a litle and the litle thing that they know they dare not presume to tell it to others But the Apostles were indued with strength from aboue they were taught by the Spirit of Christ in al trueth Iohn 16. they were not dashed with feare of the countenances of men Acts 4. but couragiously preached the truth of God to the great admiration of their hatefull aduersaries The word of God written by MOSES was so perfitly written that it was not lawfull to adde any thing vnto it nor to paire any thing from it Deut. 4. 12. Neither did the Prophets or Apostles adde any thing vnto the writings of MOSES but they were faithfull interpreters of MOSES bookes and vttered that same thing more clearely which was somewhat darkly shadowed into the ceremonies of the Law For like as a marchant man who hath fine cloth rolled vp in his shop if he shall lay it out in breadth and length vpon a table it remaineth the selfe same cloth it was before but it is better seene and knowne then it was before euen so the Apostles haue vttered the mysteries of the Kingdome of God more clearely then MOSES did but they haue said no more anent the saluation of man then MOSES saide before them This pure and perfite word of God should not be mixed with humane traditions for by this mixture three injuries are done to the written worde of God First by this meane the reuerence due vnto the written worde of God is impared and diminished Secondly traditions by time are equalled vnto the written worde of God and thirdly traditions are preferred vnto the written word of God And this beeing the last period whereunto the reuerence of humaine traditions tendeth to make the writââ¦n commandementes of God of none effect by their traditions as Christ clearely testifieth Mat. 15 ver 6. humane traditions are the lesse to bee regarded of all true hearted Christians to the end the written word of God may haue the owne due honour and reuerence Many false imputations against sacred Scriptures are forged by Papistes to transport the hearts of people from the perfite reuerence of scripture calling it imperfite vnsufficient and that it is obscure and that it is perillous to Laicke people to reade it lest they fall into errour The first accusation of Scripture is the vnsufficiencie of it The Bishop of Enereux that blasphemous man was bold to write a booke of the vnsufficiencie of Scripture and the greatest argument hee vseth if it were granted yet prooueth it not his purpose for he thinketh that wee haue not sufficiently by Scripture conuicted the Anabaptists who deny that children should be baptized till they be of perfite yeeres to giue a confession of their owne faith Wee suppone that all this were true yet it prooueth not vnsufficiencie in scripture but rather insufficiencie in vs to whome the mysteries of the booke of God are not sufficiently knowne There is a place of Scripture Exod 3. I am the God of Abraham Isaac and Jacob. In this place I say is an argument secretly latent and prooning the resurrection as Christ clearely declareth disputing against the Sadduces Mat. 22 ver 31. 32. yet no man before the manifestation of Christ himselfe euer perceiued that this argument was lurking in these words shall it be saide this argument was not in scripture because it was not perceiued by weake men to bee in scripture Truely it were good for this Bishop to follow the example of the Iudges that are in this Isle of Britaine when an act of Parliament is made and ratified the Iudges of our countrie decerne all causes according to the Acts but giue not out rash sentence against the Actes but when the Couenant of God is made and ratified by the bloode of Christe it were better to judge according to it then to giue out rash sentence against it Let vs consider what is written of the three bookes that shall be opened at the day of Iudgement and whereby the worlde shall be judged One of the three bookes is expresly nominat to wit the booke of life Apocal chap. 20. ver 10 the other two no man can denie to bee the Booke of the Lawe and the booke of the conscience because the Booke of the Lawe declareth all that wee should haue done and the booke of the conscience beeing opened manifesteth all that wee haue done whereupon the righteous Iudge of the worlde groundeth a just sentence of condemnation against vngodly men in this maner The booke of the Lawe manifesteth what yee should haue done the booke of your owne conscience manifesteth that yee haue done the contrarie and moreouer also your names are not found written in the Booke of life Therefore departe from mee into the fire prepared for the Deuill and his angels Nowe I demaund of Papistes concerning these three bookes that shall bee opened is any of them imperfite Is there any elect person whose name is not written in the booke of
authoritie to forbid to eate meates that are created by God to the vse of men they vsurpe authoritie ouer the conscience of men binding where God hath loosed loosing where God hath bound and mixing heauen and earth through other as if men on earth should haue such absolute soueraignitie ouer the conscience euen as the God ofheauen hath This is called an apostasie from the faith not because all defection is finished in this but because all defection is grounded in this one point to set a mortal man in the chaire of God to attribut vnto him such absolut souerainitie ouer ourcoÌscience as God had ouer the conscience of ADAM Gen. 3. as miserable experience hath clearely manifested in the Popedom Doth not the Apostle PAVL craue that the seruice that we offer to God should be ãâã ãâã ãâã ãâã ãâã that is a reasonable seruice Rom. 12. ver 1 But when we are led away either with the conceits of our owne hearts or yet when we cast off the yocke of God and stoupe downe the necke of our conscience vnder the lawes of mortall men in matters of religion what equitie of reason is kept in such doing to match and equall our selues or others to God Moreouer the A post PAVL foretelleth that these backsliders froÌ the faith should speake lies in hypocrisie hauing their conscience seared with an hot yron 1. Tim. 4 ver 2. These words cannot be properly applyed to the old Heretiques of whoÌ we haue spoken who ascribed the institution of matrimonie to Satan the creatioÌ procreatioÌ of mankindvnto the deuil because they spak not falshood in hypocrisy but in opeÌ blasphemy therfore they might haue bene easily discerned auoided yea in other heades of their doctrine concerning the natiuitie and death of Christ they were so blasphemous that in the worde putativé natus mamfestatus mortuus they were the very aduocats of the deuill lren lib 3. advérsus Valent. cap. 20. 39. But in the Popish church the lawes forbidding mariage to some men and meates at sometimes are so coloured with appearance of holynes that the forgers of such lawes in hypocrisie had neede to be pointed out by the finger of God in his worde to the ende that no maske nor visard put vpon vngodlinesse should peruert the vnderstanding of men But the more subtle hypocrisie that should be vsed the more vigilant and wakrife should the Lordes forewarned people be that they were not deceiued by lies spoken in hypocrisie Likewise the Apostle foretelleth that these deceiuers should haue their ' consuence seared or cut off with an hote yron In which wordes the Apostle alludeth to members of a body first feastered next senslesse and thirdly cut off with an hot yrone So are the conscience of those deceiuers fââ¦st cankered with errour next past feeling albeit wholesome admonitions be vsed for reclaiming them from errour last of all their conscience is a rotten thing and vtterly cut off Wherein it is to be marked that feeling of all senses is most necessarie a most vnseparable companion of the life begunne when the sensitiue life beginneth and ending when it endeth so that to be past feeling is all one as to be vtterly dead in body or conscience But let vs see to whom this can be justly applyed If we call to mind the obstinacie of the old Heretiques true it is that they were sensââ¦sse men of whom IRENEVS justly said that they counted themselues not ouercome by the power of the trueth so long as they adhered fast vnto their errour As if an impudent fellow who wrestleth and is ouerthrowne and is lying on his backe on the ground yet hee would denie that he is ouerthrowne because hee sticketh fast by the grip of his aduersaries garments Iren. lib. 5. adversus Valent. But apply this to the Papists of our dayes and we shall finde them tenfold more senslesse obstinat then the old Heretiques were for they haue found out meanes to harden their harts in error that when they are a thousand times conuicted by the clear shining light of the Gospell then the authoritie of their Church and opinion that it cannot erre doth locke them vp so fast in the bands of the deuill that all the trauell taken vpon them is spent in vaine they remaine senslesse hauing their conscience seared with the hote yron of Satan as the Apostle speaketh In particular the Apostle pointeth out two heades of doctrine that deceiuing teachers should maintaine to wit they should forbid mariage and they should command to abstaine from meates Marke these two words ãâã ãâã ãâã ãâã ãâã that is forbidding and commanding The word commanding is not in the Greeke text but EPIPHANIVS thinketh this ellipsis must be supplyed by the worde ãâã ãâã ãâã ãâã ãâã that is commanding to abstaine from meates both these wordes are imperious and pointing out men in authoritie and practising their soueraignitie in all things wherinto the eminent power of a Soueraigne is manifested hee biddeth forbiddeth hee maketh lawes and constitutions the disobedience whereof bringeth the contraueeners vnder feare of great punishment euen so the deceiuers of whom the Apostle speaketh in matters of mariage meats should not be content to tell their opinion to allure by persuasiue reasons others to embrace their opinion but being mounted vp in high authoritie they should command to abstaine from meates and they should enterdite mariage to some persons with authoritie adding paines to the commandement that the contraueeners should be deposed from their office they should be counted Heretiques they should be condemned to hell beside all other ciuill punishments which magistrates addicted to their authoritie could inflict These wordes ãâã ãâã ãâã ãâã ãâã that is forbidding and bidding cannot be applyed to Gnostici Encratitae nor yet to the Manicheans of the next Centurie because they had no soueraignitie nor power to command Yea MANES himselfe was excoriat and put to death by the king of Persia as SOCRATES writeth lib. 1. cap. 22. and that for a light cause by reason hee could not cure his diseased sonne But the words of the Apostle clearely declareth that hee speaketh of men furnished with authoritie to bid abstaine from meates and to forbid mariage and this agreeth well with the Romaine Antichrist and his vsurped authoritie Notwithstanding of all these lawes made in the Romaine church and straite prohibition of mariage to the clergie we ought to follow the example of Christs disciples who after that they knew that celestiall voice that sounded from heauen in time of Christs Baptisme This is my welbeloued Sonne in whwÌ I am wel pleased heare him Mat. 3. They closed their eares and locked vp their hearts from hearkning to any voyce in the earth that spake the contrarie some said that he was ELI AS other said that hee was IEREMIAS or some of the olde Prophets but the disciples hearkning to the voyce that came downe from heauen said that he was
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 Lââ¦w shââ¦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
it that is vile and filthie as hee did vnto the Priests of the succession of AARON If any man wil obstinatly contend that the promise made to the Apostles and their successours was absolute and not conditionall consider the inconuenients that will follow Seeing this promise was not made to PETER onely but also to all the rest of the Apostles and their successours then as none of the Romaine Bishops can erre in religion because they are the successours of PETER as they alledge so in like maner the Bishops of Ierusalem Alexandria Antiochia Ephesus Philippi Thessalonica Corinth diuerse other places are all exeemed from errour because the Apostles and Euangelists preached and constitute Churches in all-these places they are successours to the Apostles in that same sense that the Bishops of Rome are successours to PETER And if none of all these can erre what priuiledge hath the church of Rome aboue all other Churches Or how can that be performed which was foretolde by the Apostle concerning apostasie that should fall out the reuelation of the man of sinne childe of perdition 2. Thess. 2 For all the successours of the Apostles beeing exeemed from error what place could be giuen to the Antichrist or what doore could haue bene opened to MAHOMET by whose delusions the Orientall Church hath bene so miserably abused But seeing the Apostles had some extraordinarie things such as calling gifts and prerogatiues They were called immediatly by Christ and were taught immediatly by his Spirit and mouth Gal. 1. They receiued from heauen the gift of tongues and languages to vtter this celestiall knowledge to all tongues nations Act. 2. They had power by imposition of hands to conferre to others the gift of the holy Spirit Act 8 With these extraordinarie giftes they had also extraordinarie prerogatiues that in teaching the doctrine receiued from Christ they should not erre Now these who cal themselues successors to the Apostles they dare not clame to the Apostles immediat calling nor yet to their extraordinarie gifts but that which of all the rest was most extraordinarie to the Apostles viz. to be exeemed from errour in teaching and writing that is so fast adhered vnto that it is one of the principal grounds of the Romaine faith in our dayes that the Bishop of Rome cannot erre in faith and religion Yea so infortunate are the Bishoppes of Rome of late dayes that they would climme vp to the highest top and preeminence of Apostolicke dignitie to be exeemed from errour when as in things of lesse importance they cannot attaine as we speak to the Apostles garters This proud conceit of Apostolick succession with power of binding and loosing exemption from errour made some of the Bishops of Rome so high minded so vaine and ridiculous that learned fathers conueened together in Councils thought their pride more worthie to be receiued with scoffing wordes then with prolixe refutations Example whereof wee haue in a Councill gathered at Rome in the time of the Emperour OTTO the first about the yeere of our Lord 956. In which Councill IOHN 13. Others write Pope IOHN the 12. hee fled for feare of the Emperour OTTO Many grieuous accusations were giuen in against him such as incest murther saeriledge playing at dice and drinking to the deuill admitting of boyes to be Bishops for money with many other villanous things ouââ¦r and beside his perfidie in assisting BERENGARIVS and his sonne ALBERTVS against the Emperour OTTO contrarie to his promise and oath made before to the Emperour Libertie being granted to Pope IOHN to compeare without feare to answere to the accusations objected against him he beeing conuict in conscience would not compeare but he sent a short letter to the Council bearing that he was PETERS successor and had power of binding loosing by vertue of this power hee band them vnder paine of cursing that they should not proceede to his deposition To this proud letter the Councill gathered at Rome returned this answere that Christ gaue power of binding loosing to all his disciples as well as to PETER but one of them to wit IVDAS by abusing his power lost his power only he retained some power of binding to wit he had libertie to binde his owne necke to the gallous In which wordes they call him IVDAS and biddes this vile beast goe and hang himselfe if he lift Hist. Magdeb urg Cent. 10. cap. 9. PLATINA callââ¦th IOHN 13. homo sceleratissinus a most wicked man ONVPHRIVS the aduocate of all wicked causes blusheth and dare not stand at the barre to pleade the cause of IOHN 12. the predecessour of LEO the eight for both are one man he whom PLATINA calleth 13. and he whome ONVPHRIVS counteth 12. The Bishops of Rome might haue bene admonished by this one example if there were no mo not to be high minded not to cum to the supreame top of Apostolicke preeminence In a worde the Bishops of Rome of late yeeres are moââ¦e like to the successours of CAIAPHAS who would needes haue Christe to stand before his judgement seat judge of Christ his doctrine disciples Ioh. 18 ver 19. then they are like to the successours of PETER for I can see no inexcusable boldnes in CAIAPHAS damning Christs doctrine but I grope the like in the Romaine church that vsurpeth authoritie ouer the written word ouer Councils and consequently ouer Christ himselfe To conclude this treatise I will compare succession wherof the Romaine church braggeth so much to the way that lay betweene Samaria and Jerusalem this way led the people of Ephraim Manasse Jssachar Zabulon Nephthali and Aser to Jerusalem when they set their face Southward when they went vpward but the same way againe led them from Jerusalem when they turned their faces Northward when they went downward Euen so if a man set his face toward heauenly Ierusalem he shal finde a number of holy successors of the Apostles in puritie of doctrine honestie of conuersation patience in suffering that shall leade him to Christ to heauenly Ierusalem but againe it is as certaine if a man will set his face Northward to defection to backsliding and to preferre the traditions of men to the ordinances of God there shall not inlacke a number of guiders in the roll of personall successours as they call it to the Apostles who shall lead him from Jerusalem to Samaria from the mountaine of God to the valley of Benhinnon Therefore while we are in the way take heed what way our faces are set whether to Ierusalem or to Samaria and if they be set to Ierusalem let vs followe these sure guides who were true successours to the Apostles and they shall indeede leade vs to Christ to heauenly Ierusalem and to the glory which in heart and minde we waite for whereunto God lead vs for his Christs sake Amen CENTVRIE III. Chap. 1. Seuerus AFter PERTINAX and IVLIAN SEVERVS gouerned 17 yeeres 8. months
many persecuted preachers had wiues and children as the historie clearely recordeth CHEREMON B. of a citie in Egypt called Nilus fled to the mountaines of Arabia accompanied with his wife and returned not againe to Egypt neither was hee seene of those who sought him in the wildernesse Euseb. lib. 6. cap 42 DIONYSIVS B. of Alexandria who miraculously escaped the crueltie of persecuters maketh expresse mention of his children Deo mthi ut migrarem praecipiente viánque mirabiliter aperiente ego liberi multi fratres egressi sumus that is after that God had commanded me to remooue and had miraculously opened a passage vnto mee I and my children and brethren went forth Euseb. lib. 6. cap. 40. If antiquitie be regarded Bishops who doe marie are not Nicolaitan Heretiques but rather such as forbid to marie teach a doctrine of deuils 1 Tim cap. 4. ver 3. Thirdly it is to bee marked that in time of this vehement persecution many fainted fell backe from the open profession of Christian faith Others to prouide timous remedie against such defections gaue out a rigorous sentence against such as had fallen of infirmitie that they should not be receiued againe into the fellowship of the church In this opinion was NOVATVS his complices And by their example we should learne to beware of such men as vnder pretence of zeale pertur be the vnitie of the Church inuent remedies to cure the maladies of the diseased Church that are worse then the sicknes it selfe as the Nicolaitanes did Euseb lib. 6 cap. 43. Weaknes at somo time is to bee pitied but deuilish rigour pitying no man who falleth of infirmitie is a lesson that hath no allowance in the booke of God Gal. 6. ver 1. This cruell tyrant after he had reigned two yeeres made warre against the Scythians some call them the Gothes by whom hee was vanquished in battell and fearing to be ouertaken and to come vnder the reuerence of barbarous people hee cast himselfe into a deepe pit where hee ended his life and his body could not be found Bucolc Index Chron. Chron Func The great desolations that were made in the worlde about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians But CYPRIAN whose pen the Lord guided better declared that the cause of all these calamities was the worshipping of Idoles the contempt of Gods true seruice and the persecuting of innocent Christians Cypr. ad Demetrianum Gallus Volusian AFter DECIVS GALLVS VOLVSIAN his sonne reigned 2 yeere He walked in the footsteps of DECIVS Euseb. lib. 7 cap. 1. He was slaine by EMILIAN who presumed to reigne but he was so hastely made out of the way that Euseb. and many other historitians misknow his name in the Catalogue of Emperours Valerianus Gallienus VALERIANVS and GALLIENVS his sonne reigned 15. yeeres Euseb. viz GALLIENVS with his father in coniunct authoritie 7. yeeres after his fathers captiuitie and death he reigned alone 8. yeeres in the first three or foure yeres of the Empire of VALERIAN he was favourable and friendlie to Christians and great numbers of them were found in the Emperours court But afterward he was seduced by an Egyptian sorcerer who hated Christians because that by them he was hindered from practising his magicall charmes So the eight persecution began vnder VALERIAN Euseb. lib. 7. cap. 10. In this persecution suffered three Bishops of Rome LVCIVS STEPHANVS and SIXTVS 2. and a Deacon Laurence who was laied vpon an hote boiling yron and patientlie endured the torment of fire This is that Deacon who called the poore the treasure of the Churche for then is the Church rich when it is rich in good works and feedeth clotheth and visiteth Christ in his hungrie naked and diseased members DIONYSIVS Bishop of Alexandria was banished to Cephro a place in the wildernesse of Lbya Euseb. lib. 7 cap. xi PRISCVS MALCHVS ALEXANDER were deuoured by beasts in Caesarea Palestinae Euseb. lib. 7. cap. 12 CYPRIAN B. of Carthage was beheaded Nazianz. in laudem Cypriani MARINVS a Romaine Captaine in Caesarea was invied for the dignity honour he was advanced vnto and he was accused to be a Christian and consequently to be vncapable of great preferments dignities he was encouraged by THEOTECNVS B. of Caesarea patiently to suffer death for the cause of Christ by taking him in into a secret chalmer and laying before him a drawen sworde and the booke of the Gospell and bidding him take his choice of one of these two which he liked best MARINVS liked better of the booke of the Gospell then of the sworde and was martyred for the faith contained in that sacred booke of holy Scripture Euseb. lib. 7 cap. 15. ASTYRIVS a noble Senatour caried the body of this holy martyr MARINVS vpon his own shoulders and buried it honourably Euseb. ibid. cap. 16. In end the Lord deliuered this persecuting Tyrant into the hande of SAPOR King of Persia who not only deteened him in strait captiuitie but also abused him most filthelie and made his body a footestoole trampled vpon his necke at such times as hee was about to mount on horsebacke Euseb. eccl hist. lib. 7. cap. 13. Bucolc Index chr This fearful captiuity of VALERIAN had into it a notable testimony of the wrath of God against persecuters For like as he trampled vnder his feet the Church of Christ so in like manner the Lord gaue his necke and backe to bee trampledvpon by the feete of his enemies This example of Gods heauie indignation somewhat terrified GALLIENVS his son and hee gaue out an edict for the fafe returning of such as were banished to their own dwelling p aces and for staying the rage of persecution Euseb. lib. 7. cap. 13. DIONYSIVS B. of Alexandria hauing liberty granted by the Emperours edict to returne from banishmeÌt came backe again to Alexandria wherein he found such terrible desolation by famine pestileÌce that there remained not of men women children so many aliue as there were wont to be of ancient hoare headed men walking vpon their streets the Lord was so highly displeased with the vnthankful world that he was determined to coÌsume theÌ who had coÌsumed his people The good cariage of Christians at this time is worthie to be marked who were full of charitie loue and visited the sicke did all offices of humanitie to those who were diseased or dead whereas the Pagans by the contrarie forsooke their dearest friends left them comfortlesse and thrust out such as were halfe deade vnto the streetes left them there vuburied to be eaten with dogs This is written in the letter of DIONYSIVS insert in the historie of Euseb. lib. 7. cap. 21 22. so great difference is betweene Christians trained vp in the schoole of Christ others who haue not bene fed with the sincere milke of the worde Christians in time of sicknesse were
to them was committed the gouernement of Prouinces and nations as clearely appeared in the preferment of DOROTHEVS and GORGONIVS Thirdly they had libertie to builde oratories and temples large and ample in euery citie Euseb eccl hist. lib. 8. cap. 1. All this came to passe in the fourtie yeeres peace that interueened betweene the reigning of VALERIAN and the nineteenth yeere of the reigne of DIOCLETIAN Yet the Church of Christ in this shorte time beganne to be feastered with the corrupt maners of carnall and fleshly people so that contentions abounded but charitie waxed cold in the Church of God Euseb. ibid. What wonder was it then that the Lorde permitted this tenth and most horrible persecution of DIOCLETIAN to stirre and to waken drowsie Christians who were beginning to be fashioned'according to the likenesse of the world In the 19. yeere of his imperiall authoritie and in the month of March this horrible periccution beganne to arise DIOCLETIAN in the East and MAXIMIANVS in the West bending all their forces to root out the profession of Christians out of the world DIOCLETIAN was puft vp in pride for his manifolde victories and triumphes and would bee counted a God adorned his shoes with gold precious stones commanded the people to kisse his feet This persecution continued 10 yeeres euen vntill the seuenth yeere of the reigne of CONSTANTINE the great So that whatsoeuer crueltie was practised by MAXIMIANVS MAXIMINVS MAXENTIVS and LICINIVS algoeth vnder the name of DIOCLETIAN the authour of this tenth persecution Crnell edicts and proclamations were set foorth in the beginning of this persecution commanding to ouerthrow cast to the ground the temples of Christians to burne the bookes of holy scripture to displace all such as were magistrats and were in office and to cast Christian Bishops into prison and to compell them with sundrie kinds of punishments to offer vnto Idoles Also common people who would not renounce the profession of Christianitie to bee spoyled of their libertie Euseb. lib. 8 cap 3. These edicts were hastely put in execution Many Christians were scourged racked cruciated with intollerable torments Some were violently drawne to impure sacrifice and as though they had sacrificed when indeede they did not were let go some were cast downe vpon the ground and drawne by the legges a great space and the people was made to beleeue that they had sacrificed some stoutly withstood them and denied with a loude voice that they had bene or euer would be partakers of idolatrie Notwithstanding of the weake sort many for feare and infirmitie gaue ouer euen at the first brunt Euseb lib 8. cap. 3. When the foresaid edicts were proclaimed both the Emperours hapned to be in the town of Nicomedia notwithstanding a certaine Christian beeing a noble man borne whose name was IOHN ran and tooke downe the proclamation and openly tare and rent it in pieces For which fact hee was put to a most bitter death which he patiently indured vntill his last gaspe Euseb. lib. 8. cap. 5. The generall captaine of the armie of DIOCLETIAN gaue choice to the souldiers whether they would obey the Emperours commandement in offering sacrifices and keepe still their offices or else lay away their armour and be depriued of their offices but the Christian souldiers were not onely content to lay away their armour but also to offer themselues vnto the death ââ¦ather then to obey such vnlawfull commandements Euseb. lib. 8 cap. 4. In Nicomedia the Emperour refrained not from the slaughter and death of the children of Emperours neither yet from the slaughter of the chiefest princes of his court such as PETER whose body beeing beaten with whips and torne that a man might see the bare bones and after they had mingled vineger and salt they powred it vpon the most tender partes of his body and lastly rosted him at a soft fire as a man would rost flesh to eate and so this victorious martyre ended his life DOROTHEVS and GORGONIVS beeing in great authoritie and office vnder the Emperour after diuerse torments were strangled with an halter The torments that PETER suffered encouraged them to giue a worthy confession that they were of that same faith and religion that PETER was of Euseb. lib. 8. cap. 6. This persecution raged most vehemently in Nicomedia where the Emperours palace through some occasion beeing set on fire the Christians were blamed as authors of that fact Therefore so many as could bee found out were burned with fire or drowned in water or beheaded with the sword amongst whome was ANTHIMVS Bishop of Antiochia who was beheaded The bodies of the sonnes of Emperours that were buried thââ¦y digged out of their graues and sent them in boates to be buried into the bottome of the sea lest Christians should haue worshipped them as gods if their sepulchres had bene knowne Euseb. lib. 8. cap. 6. such opinion they had of Christians The number of twentie thousand burned in one temple of Nicomedia by MAXIMIANVS smelleth of the libertie that NICEPHORVS taketh in adding many things to the veritie of the historie The martyrdome of SERENA the Emperour DIOCLETIANS wife is rejected by learned men as a fable albeit recorded by HERMANNVS GIGAS The number of Christians cast into prison and appointed for death was so great that scarcely if a voide place could be found in a prison to thrust in a murtherer or an opener of graues such heapes of Christians were inclosed in darke prisons Euseb. lib. 8. cap. 6. The martyrs of Palestina of Tyrus in Phenicia of Tarsus of Antiochââ¦a of Alexandââ¦ia of Mââ¦letina in Armenia and of Pontus Cappadocia and Arabia they could not easily bee numbred In Thebaida horrible and vnnaturall crueltie was vsed against Christian women whome they hanged vpon gibbetts with their heades down-ward toward the ground and fastened one of their legges allanerly to the gibbet the other beeing free thus their naked bodies hanging vpon trees in maner foresaid presented to the beholders a spectacle of most vile and horrible inhumanitie Euseb. lib. 8. cap. 9. In like maner the branches of trees were artificially bowed downe to the earth and the feete and legges of Christians tied to them so that by their hastie returning againe vnto their naturall places the bodies of Christians were rent in pieces This was not a crueltie finished in a short space of time but of long continuance some dayes 20. some 30. some dayes 60. and at some times an hundreth were with sundrie kindes of torments excruciated vnto the death And these torments they suffered with joy and gladnesse and singing of Psalmes vntill the last breath Euseb. ibid. In Phrygia a towne was set on fire by the Emperours commandement the name where of EVSEBIVS passeth ouer with silence and the whole inhabitants beeing Christians men women and children were burned with fire Euseb lib. 8. cap. 11. TIRANNION Bishop of Tyrus ZENOBIVS Presbyter of Sidon SILVANVS Bishop of Gaza and PAMPHILVS
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
after many torments was in end laid vpon the altar whereupon they vsed to offer sacrifice to idols while there was yet some streÌgth in his hande they put franckincense into his right hande thinking that he would haue scattered the incense vpon the altar and sacrificed but he endured the torment patiently saying the words of the Psalme 145. Blessed be the Lord who teacheth mine hands to fight In end LICINIVS made warre against CONSTANTINE and being diuerse times ouercome both by sea and land he yeelded himselfe at length and was sent to Thessalia to liue a priuate life where he was slaine by the souldiers SO CONSTANTINE obtained the whole empire alone Here ende the ten persecutions CENT III. Cap. 2. TO VICTOR succeeded ZEPHYRINVS the 14. Bishop of Rome who liued in that charge 8. yeres 7. months 10. dayes Platin. EVSEBIVS attributeth vnto him 18. yeeres Euseb. lib 6 cap. 21. so vncertaine is the computation of the yeeres of the gouernement of the Bishops of Rome EVSEBIVS writeth nothing of his decretall epistles and these that are forged by late writers are foolish and ridiculous Consecration of the holy cuppe in a vessel of glasse alanerly A Bishop to bee accused before honest Iudges twelue in number whome the Bishop himselfe shall chuse if neede bee honest and vnspotted witnesses to bee heard in his cause no fewer then 72. conforme and aboue the number of these 70. disciples whome Christ adjoyned as fellow-labourers in preaching with his Apostles And finally that no definitiue sentence should bee pronounced against a Bishop vntill the time his cause were heard of the Patriarch of Rome This is but a mocking of the Church of God to attribut such swelling pride such vnaccustomed formes of judicatorie such defensiue armour fencing and gwarding vnrighteous men against just deserued punishment vnto the simplicitie of an ancient Church humbled vnder the crosse and sighing vnder the yocke of heauie and long-lasting afflictions These false and forged decretall epistles altogether vnknowne to the fathers who liued before the dayes of CONSTANTINE will procure one day a decreete and sentence of wrath against these who haue giuen out new inuented lies vnder the names of ancient and holy fathers The canons of the Apostles albeita booke falsly attributed to the Apostles doe agree better with scripture then the constitution of ZEPHYRINVS For the Scripture saith that by the mouth of two or three witnesses euery worde shall bee confirmed Matt. 18 ver 16. The Canons of the Apostles say ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã that is Let not an Heretique be admitted to beare witnesse against a Bishoppe neither yet one witnesse alanerly albeit hee bee faithfull because that by the mouth of two or three witnesses euery worde shall be confirmed Canon Apost cap. 74. The writer of the Canons of the Apostles had some remembrance of the words of Scripture but the forger of the decretall epistles of ZEPHYRINVS is like vnto a ship-man who hath hoised vp his saile and auanced his ship so far into the sea that hee hath tint the sight of lande and townes as the Poet speaketh Provehimur Pelago terraeque vââ¦besque recedunt Surely this lying fellowe who euer hee hath bene that hath written this supposititious decretall epistle of ZEPHYRINVS hee hath hoised vp his saile and is so bent to lie that he hath tint both sight and remembrance of the words of holy scripture CALLISTVS the 15. Bishop of Rome continued in his charge 5. yeeres Euseb. eccles hist. lib. 6. cap. 21. PLATINA saith 6 yeeres 10. months 10. dayes The fable of Pope DAMASVS who affirmeth that CALLISTVS builed a Church to the honour of the virgine MARIE beyond Tyber is rejected by PLATINA himselfe because the historie of the time clearely prooueth that in the daies of SEVERVS and his sonnes the conuentions of the Christians could not haue bene in magnificke temples but rather in obscure chappels or subterraneall places so that the multiplied number of lies written of the Bishops of Rome who liued in this age and the decretall epistles falsly attributed vnto them plainely proue that the garment of antiquitie vnder the lap whereof Papistes would so faine lurke is altogether inlacking to them VRBANVS 1. was the 16. Bishoppe of Rome He continued in his office eight yeeres saith Euseb. lib. 6. cap. 22. PLATINA foure yeeres ten months twelue dayes Of his martyrdome EVS EBIVS maketh no mention Others who record his martyrdome are not certaine in what Emperours dayes hee was martyred Iproceede to his successour PONTIANVS the 17. B. of Rome He continued in his charge 9. yeeres 5. months 2. dayes Platin Euseb. saith 6. yeeres He was banished to the Isle Sardinia where he died Of the two decretall epistles ascribed vnto him the second is generall written to al men who feare and loue God the very first words of it prooue it to be false forged Pontianus sanctae uniuersalis Ecclesiae Episcopus c. that is PONTIANVS Bââ¦shop of the holy vniuersall Church to all them who feare loue God wisheth welfare Tom. 1. Concil Such magnificke stiles as these were not as yet in vse and when they crept in into the Church afterward they were giuen by persons who admired the vertues of some singulare and rare men such as CYPRIAN and ATHANASIVS and EVSEBIVS but no man did vsurpe such proud and arrogant titles of dignitie in his owne writings direct to other Christians and therefore the learned reject this epistle as composed by some late vnlearned and flattering fellowe After PONTIANVS succeeded ANTERVS the 18 B. of Rome to whome EVSEBIVS assigneth but one mouth of continuance in his ministrie lib. 6. cap. 29. DAMASVS assigneth to him 12. yeeres PLATINA 11. yeeres 1 month 12. dayes and this diuersitie of counting cannot be reconciled Next to ANTERVS succeeded FABIANVS the 19. Bishop of Rome vpon whose head a doue lighted when the people were coÌsulting anent the election of a Bishop therfore with full consent of the wholeCongregation he was declared to be theirBishop The people at this time were so far from beeing secluded froÌ giuing their consent to the electioÌ of him who should be ordained their Pastour that the consent of the people had the principall swey in the election of Pastours Func Chron Commentar He suffered martyrdome vnder the reigne of DECIVS the 7 great persecuter after hee had continued in his office 14. yeeres 11. months 11. dayes Platin de vit Many constitutions made by him are cited by GRATIANVS insert Tom 1. Concil One of them I cannot pââ¦sse by We constitute that vpon euery Lordes day the oblation of the altar shall be made by euery man and Woman both of bread and wine to the end that by these oblations they may be deliuerea from the heapes of their sinnes First marke in this constitution that the bread and wine which the people brought with them vpon the Lords day for
entred into the land of Canaan the Iewes might say that their Church was holier then all the Churches in our daies if holines be esteemed according to the multitude of reliques Let vs now set forward and declare when this corruption of worshipping of reliques crept in into the Church of God In the Apostles dayes no such thing In time of the ten persecutions was burying of Martyrs and celebration of Natalitia Martyrum as hath bene declared From the three hundreth yeere of our Lord till the foure hundreth almost till the fiue hundreth yere there was some transporting of holy mens bones to be buried in a more honorable place as said is but not worshipping There were torches and waxe candles caried to the sepulchres of the martyrs which custome was disallowed by some and excused by others there was also banquetting at the sepulchres of the Martyrs which custome hath not great allowance of AVGVSTINE de moribus ecclesiae catholicae cap. 34. for he thought that some of them who banquetted in such places buried themselues aboue buried men Yet all this time no worshipping of reliques But after the fiue hundreth yeere of our Lord in the daies of ANASTASIVS IVSTINVS the elder IVSTINIAN IVSTINVS the yonger TIBERIVS MAVRITIVS PHOCAS c. superstition began to abound and reliques were worshipped and the very pens of ecclesiasticall writers who wrote the historie of that time such as EVAGRIVS smell of superstition We reade that the crosse of Christ was caried through Apamia worshipped Euag. lib 4. cap. 26. The reliques of S. SEBASTIAN were caried out of Rome to Ticinum laid vpon an altar for staying of the deuouring plague PAVLVS DIACONVS de gestis Longobard lib. 6. cap 2. SERGIOPOLIS is saide to bce preserued from the furie of COSROES king of Persia by the vertue and holinesse of the reliques of the martyre SERGIVS gEuagr lib. 4 cap. 28. Yea the blind guides of this time were not content to fill the world with the reliques of the Saints but also to ground this opinion in the peoples hearts that these reliques ought to be worshipped they found out a thousand lieing miracles so that it was fulfilled that was spoken by the Apostle PAVL that the comming of the Antichrist should be by the operation of Satan in all power and sigââ¦es and Wonders of lying 2 Thess. 2. ver 9 Surely at this time the fore-runners of the Antichrist were ryding poste and busilie preparing the way to that man of sin and child of perdition and therefore lying miracles were neuer more frequent then at this time The miracle wrought at Apamia in the bearing about of the crosse by THOMAS Bishop of Apamia is more regarded then many other miracles because EVAGRIVS witnesseth that he himselfe was present in the town and that he saw the bearing about of the crosse Likewise that he saw a fire compassing the crosse and the Bishop THOMAS whithersoeuer he went and that this sight was more miraculous that this fire had a shining vertue to encrease light but not a consuming power to offend the Bishop that bare the crosse And the sight of this miracle so mooued the heart of EVACRIVS that he himselfe fell down worshipped the crosse that was in the hands of THOMAS Bishop of Apamia To this I giue these answers First that EVAGRIVS in describing the deliuerie of Apamia from the expected siege of COSROES King of Persia and the miraculous deliuerance of SERGIOPOLIS and EDESSA two townes besieged indeed is so fabulous that he deserueth no more credit in this narration then in the description of the life of BARS ANVPHIVS an Egyptian monke of whom EVAGRIVS writeth that he inclosed himselfe within a shop beside Gaza fiftie yeeres seene of no man and vsing no kind of earthly thing that is neither meat drinke raiment nor any other refreshment of earthly things Euagr. lib. 4. cap. 33. He who can excuse this ouersight of EVAGRIVS let him accuse me that I giue not credite to all that EVAGRIVS writeth Secondly the authority of THOMAS Bishop of Apamia EVAGRIVS an ecclesiastical writer are both nothing in comparisoÌ of the authoritie of AMBROSE who was nerer vnto the Apostles dayes tooke better attendance to the scriptures of God then EVAGRIVS did he writeth of HELENA the mother of CONSTANTINE who is saide to haue found out the crosse wheron Iesus suffered yet he saith of her Regem adoravit non lignum that is shâ⦠worshipped the king not the tree for that had bene saith he the error of Ethnickes the vanitie of vngodly people Ambros. de obitu Theodosu Thirdly I affirme that in scripture is set downe two sortes of lying miracles both are to be misregarded alike 1. false miracles wherein the senses of men only are deluded but nothing wroght neither contrarie to nature nor aboue nature such as were the miracles wrought by the sorcerers of Egypt Exod. 7. 8 9. Other miracles are called lying miracles not because the senses of men are deluded but because they are brought forth by the operatioÌ of Satan to coÌfirme a lying doctrine Deut. 13. 1. 23 And in 2. Thess. cap. 2. 9. they are called ãâã ãâã ãâã ãâã ãâã because they are both wrought and alledged to confirme a doctrine of lies In this rancke let vs eount the miracle cited by EVAGRIVS Finally I say that if the coÌfidence in the crosse was so powerful as to stay COSROES king of Persia froÌ besieging Apamia why was it not also as powerful the people remaining no lesse superstitious theÌ they were afore to saue Apamia froÌ the siege of ADAARMANES the captain of the armie of COSROES who afterward tooke the towne of Apamia set it on fire Euagr. lib. 5. cap. 10. Notwithstanding of their confidence in the crosse this superstitioÌ was no defence vnto them but rather fuell to augment the flame of the wrath and indignation of God against them And thus I leaue EVAGRIVS sporting himselfe with his own conceits wherof what account I make I haue already declared In end Satan counting the ignorance of mankinde to be his gaining brought in false reliques into the world which were worshipped with no lesse reuerence and deuotion then the true reliques were And Satan vsed the world as the Philistimâ⦠vsed SAMSON Iudg. 16. First they bound him secondly they pulled out his eyes thirdly they compelled him to grind in their mil and last of all they made a play-soole of him But when they were at the hight of their contempt then suddenly came their destruction Euen so after that Satan had bound the world with the bands of idolatrie and blindfolded them and made them to serue in vile and filthy offices in end with false and forged reliques he would mak a playfoole of the world but then in the mercie of God the kingdome of the deuill began to be shaken and ouerturned The coat of Christ his purple garment his
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 theÌ as the negligent keeping of the purity of the word holy sacrameÌts 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 coÌmitted 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 wheÌ 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 bouÌd PETER the teeth of APOLLONIA the body of S. DIONISE coÌplet aleged to be both in France Germany the multiplied body of S. SEBASTIAN innumerable other forged reliques wherof they who haue inueÌted theÌ 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 refutatioÌ 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 giueÌ 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
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-Pââ¦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 ââ¦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 maintenaÌce 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 aââ¦me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persââ¦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 Rââ¦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 restoââ¦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 ãâã ãâã ãâã ãâã ãâã in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this ãâã ãâã ãâã ãâã ãâã was transported out of their TeÌples 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 straÌgers 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 declaââ¦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
gaue commandement to cut him off Finally the Germans who had assisted him in his warres against Magnentius they rebelled against him And hee sent against them his coosen Iulian the brother of Gallus who subdewed the Germans and hee likewise waxed insolent and suffered the souldiours to salute him with the name of ãâã ãâã ãâã ãâã ãâã that is of an Emperour This was not vnknowne to Constantius who made haste to preuent all further usurpation But by the way as he was leading his armie through Cilicia hee concluded his life sorowing for this as Theodoretus writes that he had changed the forme of the Nicene faith Julianus IN the yeere of our LORD 365. Iulian began to reigne and he reigned 3. yeeres Ruffinus assignes vnto him one yeere 8. monethes onely he was Constantius neere kinsman namely his vncles sonne But he dealt vnkindly with Constantius who made him Caesar and giue vnto him in mariage Helena his sister Hee was brought vp in Christian Relig on but was peruerted by Maximus an Ephesian Philosopher whom Valentinian the Emperour afterward punished vnto the death as a practiser of Magicall artes In the beginning of his reigne he restored those Bisshops to their places againe whom Constantius had banished not for loue of Religion but to impare the fame of Constantius yet immediately after hee manifested his affection towarde Heathnicke superstition and opened the doores of the Temples of the gods of the Heathen which Constantine had locked vp and incouraged others by his owne example to offer sacrifices to the gods of the Gentiles Iulian absteined for a time from crueltie and shedding of blood not for pitie and compassion of Christians but rather for enuie For he enuyed the glorie of Christian Martyrs whose magnanimitie courage and constant perseuerance in the faith of CHRIST vnto the death was commended in the mouthes of all men But hee indeuoured by subtile and craftie meanes to vndoe Christian Religion Hee debarred the children of Christians from Schooles and from the vse of Learning Also hee debarred them from warre-fare from offices of gouernement of Romane Prouinces and from offices of Collectorie of money and burthened them with paiment of heauie taxations which taxations also the auaritiousnes of the Deputies of Prouinces increased made them more grieuous and intollerable Neuerthelesse when Christians complained of the vnrighteous dealing of the Deputies the Emperour mocked them and said their happinesse was increassed according to the speech of CHRIST their LORD and Maister Blessed are they who suffer persecution for righteousnesse sake Likewise in the market places of Cities hee set vp his owne Image with the Effigies of the gods of the Heathen pictured rounde about it to the ende that whosoeuer should doe ciail reuerence to the Emperours Image might also seeme to worshippe the gods of the Gentiles And by the contrarie they who woulde not bowe to the gods of the Gentiles might seeme also to refuse all due reuerence to the Emperour When hee distributed golde to his Captaines and Warriours as the custome was hee used a forme of distributing not accustomed before to haue an altar neere vnto his Princely throne and coales burning vpon it and incense vpon a table neere vnto the altar whereby it came to passe that no man receiued golde before he cast incense vpon the coales of the altar by this subtile artifice circumuenting many who knew not that it was Iulians purpose to intangle them with the rites of idolatrous seruice In Antiochia and in the Region round about he dedicated all the Fountaines to the Goddesses of the Gentiles and caused all the victuall that was to be solde in market places to be sprinckled with Heathnicke holy water Neuââ¦rthelesse Chââ¦istians without scruple of conscience dranke of the water that was in the Welles and ate of the meat which they bought in the market beeing fully perswaded that to the cleane all thinges are cleane and againe it is written Whatsoeuer is solde in the ââ¦hambles eat ye and aske no question for conscience sake The libertie that Iuuentius and Maxentius two worthie Warriours used in reprouing the Emperour in his face for his Heathnicke superstition moued Iulian to such wrath that hee punished them vnto the deaââ¦h And so by degrees the policie and wisedome of Iulian in end breakes foorth into the fruites of crueltie and shedding of blood Albeit no publicke mandate of Iulian was set soorth commanding to persecute Christians yet by many euident testimonies it was knowne to the people that the Emperour hated them and that no man woulde incur punishment for outrage and violence used against them Therefore in the towne of Sebaste the Sepulchre of Iohn the Baptist was opened his bones were brunt and the ashes scattered abroad Likewise the wicked men of Gaza and Ascalon killed Preachers and holy Virgins ripped their bellies filled them with barlie and cast their bodies to the swine to be eaten Cyrillus also a Deacon in Hierapolis a towne of Phoenicia at the foot of Mount Libanus who in time of the reigne of Constantine had broken in pieces the images of the Gentiles was taken by them his bellie was ript his liuer was drawne out of his bodie which with Barbarous inhumanitie they chawed with their teeth But the LORD suffered not such vnkouth crueltie to escape vnpunished for the teeth of those who committed this fact of vnnaturall inhumanitie fell out of their jaw-bones their tongues otted within their mouthes and their eyes were darkned and blinded a just and deserued punishment of bruitish Sauages practised by men Marcus Aââ¦ethusius had his bodie ouerlaide with honie and it was hung vp in hot summer weather to be molested with wasps and flies In Alexandria many Christians were slaine for discouering the abominations of the Pagans especially in sacrificing to Mythra bloody sacrifices of reasonable creatures Among others Georgius the Arrian Bishop was bound vnto a Camell and both hee and the Camell were burned with fire whom no man counts a martyr because he kept not the true faith In the countrey of Phrygia and towne of Miso Macedonius Theodulus and Tatianus for breaking in pieces images were broiled vpon hot grattes of yron The persecution of Athanasius which with great hazard hee escaped by a stratageme of turning backe his shippe in the face of the persecuting enemie was procured by Philosophers Sorcerers and Inchanters who were about Iulian and affirmed that all their trauailes would be spent in vaine if Athanasius the onely barre and obstacle of their doinges were not made out of the way The wrath of Iulian was highly kindled against the inhabitants of Casarea in Cappadocia This towne of old was callââ¦d Maza but the Emperour Claudius changed the name of it and called it Casarea The inhabitants of the Citie for the most part were Christians and they had of olde ouerthrowne the Temples of Iupiter and Apollo and the Temple
great Citie of refuge to Heretiques was to addresse themselues to the B. of Rome and to leane vnder his shadow But Damasus who was bishop of Rome at this time would not admit these Heretiques to his presence Neither would Ambrose B. of Millane to whom they ad dressed next in any wise accept of them when al other meanes failed them last of al with buddes and bribes they sollicited the Emp. cubiculers were sent backe againe to enjoy their owne places Neuerthelesse GOD suffered not Priscillianus to escape punishmeÌt for he was conuict of sorcery was punished to the death after the death of Valentinian the seconde whether by Maximus an usurper of the Emperiall Soueranitie or by Theodosius I am not certaine Lucifer was bishop of Calaris in Sardinia He was present at the Councill of Millan and was banished by Constantius because hee would not consent to the deposition of Athanasius Hee was reduced from banishment by the Em. Iulian. He visited Antiochia a towne miferably distracted with Schismes and by ordaining Paulinus B. of Antiochia hee rather augmented then paired the scisme he perceiued that this his fact was disproued by Euseb. b. of Vercellis many others therefore he his followers did not coÌmunicate with such as disproued the ordination of Paulinus This seemes rather to be rekoned in the catalogue of schismes then of heresies Theod. disprouing Lucifer saith that he made faith to be ãâã ãâã ãâã ãâã ãâã but he saith not ãâã ãâã ãâã ãâã ãâã that is a weapon of contentions but not a weapon of heresie These who supposed that after the Natiuitie of the LORD the Virgine Marie companied with her husband Ioseph and did beare childreÌ to him were called Antidicomarianitae In this opinion was Helvidius a man more curious then wise The opinion of the Fathers of the Church not repugnant to Scripture was this That like as no man did lie in the sepulchre wherein Christ was buried before him Euen so in the wombe wherein hee was conceiued no man was coÌceiued after him so the Fathers tooke the wordes of the Apostolicke symbole ãâã ãâã ãâã ãâã ãâã as iâ⦠it had bene said ãâã ãâã ãâã ãâã ãâã that is born of Mary a perpetual Virgine In holy scriptures by the brethren of our LORD is meaned the kinsmen of the LORD according to the flesh to which exposition the consent of Ancient Neotericke writers for the most part aggreeth Augustine cites out of Philaster a sort of Heretiques called Metangismonitae whose heresie sounded to this That the SONNE is in the FATHER according to the similitude of a little vessell comprehended within the compasse of a greater vessell ãâã ãâã ãâã ãâã ãâã in the Greeke Language signifieth a vessell and ãâã ãâã ãâã ãâã ãâã signifieth the entering of one vessel within another which in our language caÌnot be expressed by one word as it is in the Greeke From Seleucus and Hermias this heresie had the name where they dwelt or in what Emperours dayes this Heresie was propagated August maketh no mention their opinions were most abominable namely that the Masse whereof GOD created the elements was coeternall with him and that the Angels not GOD created the soules of men that CHRIST in his ascension vnclothed himselfe of the flesh of man and left it in the globe of the Sunne They receiued not baptisme by water They denied the resurrection of the dead supposing that by new generations one succeeding to another that is performed which in Scripture is written concerning the resurrection The rest of the Heresies of this age were all obscure and had few followers such as Proclianitae who denied that CHRIST was come in the flesh Patriciani who affirmed that the bodie of man was formed by the Deuil not by GOD Ascitae who carried about with them newe vessels to represent that they were vessels filled with the new wine of the Gospell Patalorynchitae foolish men who counted it religion to stop their breath with their fingers and to vtter no intelligible speach Aquarii who in stead of wine receiued water in the holy Sacrament The beginning of this errour seemes to haue beene in the dayes of Cyprian Coluthiani denied that any euill either of sinne or punishment came of GOD. Floriani who by the contrarie affirmed that GOD created creatures in an euill estate The 8. Heresies which Philaster commemorates without any name either taken from the Author or from the heresie it selfe Augustine scarcely will reacken them into the roll of Heresies CHAP. IIII. Of Councils COUNCILS may bee diuided in Generall Nationall or Prouinciall and particulare Councils Generall were called Oecomenik Councils ãâã ãâã ãâã ãâã ãâã in the Greeke language signifies the World because from all quarters of the World whereinto CHRIST was preached commissioners were sent to these Councils and they were gathered by the authoritie of the Emperour Nationall or provinciall Councils were such as were gathered by the authoritie of the Emperour in one nation with asfistance of other neere approaching nations for suppressing of Heresies desyding of questions pacifying of schismes and appointing Canons and constitutions for decent order to be keeped in the Church The third sort of Councils were particular Councils by Bullinger called ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã Such as the Councils of Gangra Neocaesaria many others gathered vsuallie by Patriarchs and Bishops in a corner of a countrie but for the like causes as nationall Councils were assembled Let no man expect a recital of particular Councils except at such times as some matter of great moment enforceth me to speake of them Ancyra is a towne of Galatia In this towne were assembled Bishops of diuerse prouinces about the yeere of our Lord 308. as is supposed The principal cause of their meeting was to constitute a forme of Ecclesiasticall discipline according to which they who either willingly or vnwillingly had sacrificed to idols in time of persecution should bee receiued into the bosome of the Church againe when they were found penitent There were many rankes of persons who had defiled themselues with Heathnicke Idolatrie such as Libellatici Thurificati Sacrificati Proditores The Council of Anââ¦yra tooke order chiefely with those who were called Thurificati and Sacrificati that is with them who either had casten vp incense vpon Idolatrous Altars or els had eaten of meates sacrificed to Idoles to whom it was injoyned to testifie the r repentance a long time before they were receiued to the communion of GODS people some one yeere some two yeeres others three or foure yeeres some fiue or sixe yeeres and aboue according to the heauinesse of their transgression In this Councill it was ordained that Deacons who in time of their ordination did protest that they had not the gift of continencie but were disposed to marry if they married they shoulde remaine in their Ministrie but they who in time
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 Eusââ¦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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 crimââ¦s laide vnto his charge were fornication the slââ¦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 haââ¦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 couââ¦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 moââ¦e fit for their purpose to bee bishop of Alexandria The fauour that Iulius bishop of Rome shewed to Athaââ¦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 lââ¦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 fââ¦llowship men deposed by them whereas none of the East Church had admitted Novatus to their communion whom the bisââ¦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 sââ¦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 yââ¦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 Dââ¦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 findââ¦th all the accusations of the Arrians agââ¦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 ãâã ãâã ãâã ãâã ãâã were present in the Church And such kinde of persons were not permitted to be present at the celebration of diââ¦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 ââ¦shyras had receiued a Bishopricke as the wages of iniquity from the Arrââ¦ans before he had bene admitted presbyter in any Churââ¦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 ââ¦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 Hââ¦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 Sozomenââ¦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 dwââ¦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 Sââ¦minaries of errours did not preuaile much in the Wââ¦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 deââ¦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
Pannoââ¦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 ãâã ãâã ãâã ãâã ãâã 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 Sirââ¦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 diuââ¦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 vnrââ¦ghteous dealing For this cause manie worthie Bishops were banished such as Liberius bishop of Rome Paulinus bisshop of Triere Dionysius biââ¦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 Urââ¦atius and Valens with Germanus Auxentius and Caius and Demophilus desiring that the wordes ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã 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 ââ¦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 Niââ¦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 Morââ¦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 sempââ¦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 Cyprââ¦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. couââ¦t and Lucius otherwise called Lauritius Captaine of the bandes of souldiours in Isauria were appââ¦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 Hellespââ¦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 dââ¦ceiued of his expectation commanded them to be banished their Churches to be giueÌ to the fauourers of the opinion of Eudoxius This dash constrained the Macedonians to take a newe course and to aggree with Liberiââ¦s b. of Rome But these Chameââ¦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 Niââ¦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 ââ¦ontus to Helledius Cappadocia to Gregorius Nyssenus Meletina and Armenia to Otreius Amphilochius attended vpon Iconium and Lycaonia Optimus vpon Anââ¦iochia and Pisidia Timotheus vpon the Churches of Aegyt Laodicea was recommended to Pelagius Tarsus to Diââ¦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 Bââ¦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 albââ¦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 deââ¦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 Kingeâ⦠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 Hierusalââ¦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 Souââ¦reigne Theodosius in the fifth yeere of his reigne cââ¦ring for the peace of the Church conueened a great Nationall Councill at Constantinople not only of Hââ¦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 Nââ¦ctarius with Agelius a Bishop of the Novatians Agelius with Sisââ¦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 Herââ¦tiques were diuided amongst themselues Therefore the Emperour rent in pieces the summes of the Arrian Eunomian and Macââ¦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
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 ââ¦t the Prophet aimeth is not vnknowne it is the more eââ¦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 eââ¦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 belââ¦eued Yea and the Prophet Ieremie saith Cursed bee hee that trusteth in man and maketh flesh his ariââ¦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 Aââ¦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 ãâã ãâã ãâã ãâã ãâã 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 thââ¦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 commandemeÌt 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
betwixt the Riuers Arnon Iordan and Iabbok by one apparent right the king of Ammon claimed that these lands should be restored vnto the Ammonites to whom of old they did belong but Iphtah refused to giue ouer the possession of these landes wherein the Reubenites and Gaaites dwelt and that for three great reasons First they receiued these landes out of the handes of their GOD by whose expresse commandement and warrant MOSES faught against Sihon king of Hesbon Secondly since the dayes of MOSES vntill the dayes of the gouernament of IPHTAH that is the space of three hundreth yeeres the people of Israel peaceablie possessed those landes And thirdly euen in the dayes of Moses these landes were taken out of the handes of the Amorites who were possessors of them at that time and not from the Ammonites For the like reasons I say we cannot agree to the doctrine of Inuocation of Saints First because wee haue receiued a perfect forme of prayer out of our LORDS hands wherein we are taught to pray onely to our Heauenly Father and not to Saints Secondly because the Church for the space of three hundreth yeeres after the LORDS ascension used no other forme of prayer then this to pray to GOD alone through IESUS CHRIST Thirdly if Papistes will needes make anie controuersie in this matter let them controuert with CHRISTS Apostles who haue left vnto their true successors this forme of prayer which we now use and such new young school-maisters as Papistes are wee cannot admit Against the seconde of the three preceeding reasons if they object that in the dayes of Cyprian the Christian Virgine whom Cyprian before his conuersion pursued with Magicall arts labouring to circumueene her shee prayed for helpe to the Virgine Marie as Nazianzenus writeth To this I answere that this narration which Nazianzenus hath found in some Apocryph booke is rejected by the learned as an vncertaine thing whereof Ierom writing of the conuersion of Cyprian maketh no mention Secondly this forme of prayer that a weake and timorous Virgine used was no liturgie nor forme of prayer used amongst Christian people in their holy assemblies and that thing which any one person doth of infirmitie and weakenesse is not to bee counted an ancient doctrine in the Church Seeing the Apostle warneth vs to absteine from all appearance of euill at least Papistes in their Inuocation of Saintes shoulde haue absteined from formes of speaking used in prayers made vnto the eternal GOD lest they should seeme to giue the glory onely due to the Creator to the creatures But in the matter of Inuocation of Saintes they haue set themselues forward with such impetuous speate that they cannot absteine from the honourable stiles giuen to GOD but these also must bee giuen to the Saintes The Prophet Dauid calleth the LORD his Rocke his Fortresse his Strength his Shield the Horne of his Saluation and his Refuge And in another Psalme GOD is our hope and helpe ââ¦rength in troubles readie to be found Are not all these honourable stiles and many more attributed to the Saintes in the ordinary prayers of the Rââ¦ane Church Is not the Virgine Marie called the Queene of Heauen the prouident gouernor of Heauenly and Earthly powers the mother of mercie obteiner of pardon mediatrix to GOD-ward restorer of the grace to bee hoped for the mother of the militant Church the aduocate of the world Such pretious ointment as this is more meete to bee poured out vpon the feete of CHRIST then vpon the head of the Virgine Marie but a prodigall waster neither regardeth what hee giueth nor to whom they are but one steppe from calling the Virgine Marie directly eternall GOD for they put the gouernement of Heauenly and Earthly things vpon her shoulder they call her Queene of Heauen and the prince of peace What remaineth to bee said but one word that shee is almighty GOD and this stile also will bee necessarily inferred vpon the preceeding honourable titles attributed to her The honourable stile of an Aduocate Bellarmine is the bolder to attribute vnto the Virgine Marie because that Ireneus writeth Et sicut illâ⦠seducta est ut effugeret DEVM sic hââ¦c suasa est ââ¦bedire DEO uti Virginis Euae Virgo Maria fieret advocata that is and like as she to wit Eva was seduced to depart from GOD euen so this woman to wit the Virgine Marie was perswaded to obey GOD to the end that the Virgine Marie might be an aduocate for the Virgine Eva. I am certaine that Bellarmine vnderstood not the meaning of Ireneus better then hee vnderstood the sence and meaning of his owne words In the words immediately preceeding Ireneus declares that like as sinne came in by disobedience in eating of the fruite of the forbidden tree euen so righteousnesse came in by him who manifested his obedience in another tree that is in suffering death vpon the Crosse. What neede had Beââ¦larmine to wreast the wordes of Ireneus after hee had set downe so cleare a commentarie of his owne words for hee calleth the Viââ¦gine Marie an aduocate in respect of her blessed birth who by his obedience satisfied for the sinne that Adam brought in by his disobedience Now it is true that superstitioÌ is like vnto the Feauââ¦r called Hectica in the beginning hardly discerned but easie to bee cured and in end easily discerned but not easily cured Euen so it was hard to know what would bee the issue of the disputation of Origen when he disputed concerning the affection that Saintes departed carried towarde the members of the Militant CHURCH of GOD but it was easie to stay the course of this errour when hee who was the first author of it durst not auow it but in secret disputations said that possibly such a thing might bee But in our dayes the Feauer is growne to such an height that it is easier to discerne the errour then to find out a way to correct it What is then to bee done at this time where into errour hath preuailed so farre and of so long time that it is like vnto a Gangrene dayly becomming worse and worse so that it is apparently a remedilesse euill shall wee cease from damning superstition and let the people pray as they list It is better to follow the example of the holy Prophet Helias albeit Idolatrie was vniuersally ouer-spred in the kingdome of Israel yet he reproued the people for halting betweene two opinions and hee bowed his knees to GOD and prayed that the LORD would send fire from Heauen to burne the sacrifice and to seale vp in the hearts of the people that the GOD who made the Heauen and the Earth was the onely true GOD and onely to bee worshipped Euen so beside reprouing of superstitious Inuocation of Saints which also I haue done according to the measure of my knowledge in this Treatise I pray to the eternall GOD that hee
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 authoââ¦itie all concurring together gaue a full grace to the Councill of Hierusââ¦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 holââ¦e Scripture but in appointing Patriarches in attributing vnto them jurisdiction and power to conuocate Councils within thââ¦ir owne bounds for timous suppressing of Heresies they bring no testimonie of Scripture but in stead of Scripture they set downe ãâã ãâã ãâã ãâã ãâã that is Let ancient customes haue place The Councill of Nice in this point did as Iosua did who ãâã a couenant with the Gibeoniââ¦es but consulted not wââ¦th thââ¦m ãâã of the LORD Euen so the Counââ¦ill of Nice in ãâã ââ¦o gââ¦eat preââ¦eminence to a few men they consulted not with Holy Scripture which warnââ¦th Pastors to feede the flocke of GOD which ââ¦ependeth vpon them And the issue declared that Gââ¦D gaue not such a blessing to the constituting of Patriarchââ¦s as hee gaue to the condemnatour sentence pronounced against Aââ¦rius For whereas they imagined that these Patriarches ãâã great authoritie shoulde timously gather Synodes and suppresse Hââ¦reticall doctrine it fell ouâ⦠by the contrary that the Patriarches were the chiefe Hereââ¦iques themselues and chiefe defenders of Heresie such as Macedonius and Nestorius Patriarches of Constantinoââ¦le both damned for Heresie the one in the Counciââ¦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 Paââ¦riarches of Constantinople were al condemned of Heresie in the sixt Generall Councill holden at Constantinoââ¦le ANNO 681. Oâ⦠this that I haue already spoken it is euident that the best way whereby Generall or Nationall Councils may maintaine tââ¦eir authoritie and bee reuerently regarded is this if in all tââ¦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 quââ¦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 tuââ¦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 tââ¦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 aduancââ¦th Cââ¦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
are transported with incertainetie of doubtfull opinions so that albeit they bee met together to settle others in the certainetie of the true Faith yet they themselues are so wauering minded that they can neuer bee at rest Like as the Arrians not content with the summe of Faith set downe at Nice assembled themselues many times set downe 9. diuers formes of Faith as Socrates recordeth yet coulde they neuer agree vpon one certaine forme of Faith which they woulde not alter Likewââ¦se in the affaires of Discipline so great discrepance of opinion was founde that neither Councill agreede with Councill nor Bishop with Bishop nor yet Bishops with Councils The Councill of Ancyra thought expedient for order taking with those who had sacrificed vnto Idoles in time of persecution that vnto Bishops should bee adjoined Chorepiscopi that is Countrey Bishops or Landward Bishops to whom they gaue not power to ordaine Elders and Deacons but onely Readers and Subdeacons Damasus Bishop of Rome coulde not agree to this subordinate order of Bishops called Chorepiscopi The Councils of Neocaesarea Antiochia liked of this forme of gouernament Other Councils in not making mention of this name declared their misliking so that this abuse likewise of diuersity of opinions frequently altered both in Doctrine and Discipline impaired much the authoritie of Councils Before I declare who hath power to conuocate Generall Nationall Councils something is to bee premitted concerning the assemblies vpon the LORDS holy Sabboths These assemblies of all other were counted moste holy in so much that when the Princes of the people of Israel were to conueene with Moses to consult concerning matters of ciuil gouernament they were warned so to doe by the blowing of one of the siluer trumpets onely but when both the siluer trumpets did blowe then the people were warned to conueene at the doore of the Tabernacle for the exercise of diuine seruice which as it was of all Conuentions most holy so in like maner it was foresignisied in most solemne maner These holy meetinges were warranded by the LORDES expresse commandement Remember the Sabboth day to keepe it holy c. And in the new Testament Christians hauing receiued power to meete together in CHRISTES Name with promise that CHRIST woulde bee amongst them they conueened secretely to the hearing of the worde and ministration of the Sacramentes albeit they were most straitely inhibited so to doe by the Edictes of persecuting Tyrantes and these who were comprehended and put to death for their conuentions profession they died Holy Martyres how soeuer the Pagans did put them to death as traitors because they disobeyed the Emperours commandement both in their conuentions and profession Yet this ground beeing once laide that they died Holy Martyrs it wil follow that Christians haue power to conucene to heare the worde preached especially vpon the LORDES day albeit all the Princes of the worlde woulde forbid them to meete And this libertie granted by CHRIST and sealed vp by the blood of innumerable martyrs Confirmed also by the lawes of Christian Princes euer since the reigne of Constantine it will continue vnto the blessed appearance of the LORD IESUS to judge the world albeit all the enemies of the Gospell of CHRIST shoulde grinde their teeth and fret against this libertie These fore-saide weekely conuentions are necessarie at all times and in all ages euen albeit there were no Hââ¦retique nor Scismatique in the worlde to diuert people from the trueth of GOD because euen the best of vs all is but like vnto a barren husbandrie that hath neede continually to bee dressed and laboured and watered with the streames of the riuers of the Sanctuarie of our GOD lest wee wither in the barrennesse of a corrupt nature But Councils Generall or Nationall are not necessarie at all times but onely when the peace of the Church is troubled with Heresie and Schisme or an uniuersall ouer-spreading scab of corrupt maners and at such times it is meete that Pastors acquaint the supreame Magistrate with the danger who hath not neede at all times to conuocate a Councill except the maladie that hee would remââ¦die be vnsupportable After this wise forme of dealing did Constantine send Osius Bishop of Corduba to Aegypt to see if by his trauels the Heresie and Schisme springing vp in Alexandria could bee timously suppressed but when the good Emperour sawe that this Gangrene dayly increased then there was no remedie but to gather a Generall Councill for suppressing of Heresie and for keeping of intestine peace into the Church of CHRIST Now to proue that Nationall and Generall Councils ought to bee gathered by Monarches and Princes In the olde Testament the great Conuentions at Carmell Silo and Mizpeh were assembled by Princes and the assembly conueened at Mizpeh by Samuel hee gathered it as a ciuill Gouernor of the land and not in so farre as hee was a Prophet for as yet Saul was not allowed by the people to bee king The Conuention appointed at Gilgal was with the expresse consent and allowance of King Saul who was also personally present at that Assemblie In the new Testament the assembly of the Apostles at Hierusalem albeit it was gathered without the knowledge and allowance of the Emperour Cluadius in whose time it was assembled Yet the Apostles had such extraordinary warrandes of the Spirite such extraordinary giftes and their painefull trauels fell in such an extraordinary time when there was no Christian Magistrate fauouring the Gospel that hee who furnished vnto them courage to preach without libertie granted vnto them by Princes furnished also courage and grace vnto them to meete at Hierusalem for the well of the Church without the fore-knowledge and allowance of the Emperour Claudius But thinges done extraordinarily leane vnto their owne extraordinary warrandes and are no impediment to vs to proceede and to speake of thinges that are ordinary And it is to be noted that euen during the time of the 10. Persecutions Christians neglected not to seeke the support of Emperours against Heretiques wheÌ it could be obtained as clearelie appeareth by the ninth Persecuting Emperour Aurelian who with his ciuil authority assisted the Synode of Antiochia against Samosatenus as hath beene declared in the thirde CENTURIE and the Church had craued the support of the Emperours authoritie to that effect From the dayes of the Emperour Constantiââ¦e vntill the yeere of our LORD 1215. the Emperours were in use to conuocate Councils But Innocentius the thirde to whose tuterie Fredericke the seconde was recommended by his father Henrie the sixt more like to the successour of Iudas then the successour of Peter made Otto Duke of Saxon Emperour in prejudice of Fredericke vntill the spirit of dissention fell betwixt Otto and Pope Innocentius the thirde Then was Otto excommunicated and the Empire was giuen to Fredericke the seconde to whom it rightly belonged Notwithstanding Pope Innocentius tooke vpon him boldnes to
the Essenes a sect of the Iewes of whose customes Iosephus accurately writeth And indeede the similitude of the maners of the Monkes and the Essenes conuerted to Christian Religion agreeth in many points for they had all things common they laboured with their hands were men accustomed with long abstinence from meate and drinke Eusebius reserreth the beginning of the Monasticke forme of liuing to the auditors of the Euangelist Marke in Alexandria for a number of them inclined their minds to the contemplation of diuine mysteries and separated themselues from the companie of the multitude who dwelt in townes and they had their habitation in the wildernes about the lake Maria or Maris This place was called the Wildernesse of Nitria Eusebius confirmeth this opinion by the testimonie of Philo. Finally some referre it to the time of the tenne Persecutions at what time many fled to the Mountaines to the Wildernesse and to solitary places wherein they contracted such a custome and habite of solitary liuing that euen in time of peace and when Persecutions were ended they continued still liuing in the Wildernesse Whatsoeuer was the originall of the Monasticke life it is certaine there was a greater show then substance of Religion in it for bodily exercises they profite little the not sparing the bodie is counted by the Apostle ãâã ãâã ãâã ãâã ãâã that is a voluntary Religion which men haue inuented to themselues and GOD hath not commanded it True it is that men doe well if they subdue their bodies as Paul did to bring it in subjection lest by any meanes when he had preached to others he himselfe should be reproued And as true it is on the other part that incase men repose vpon these outwarde exercises as thinges in themselues meritorious and referre them not vnto the right ende as Paul did yea and if they joine not with abstinence from meate an abstinence also from sinne the LORD regardeth not the outwarde affliction of the bodie as the Prophet Isai clearely declareth in these wordes ââ¦s it such a fasting that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lie downe in sacke-cloth and asshes Wilt thou call this a fasting or an acceptable day to the LORD In the very originall ground of the Monasticke life I see this infirmitie That men imagined by changing of place to bee free of the snares of the Deuill But it is otherwise Adam was tempted in Paradise CHRIST was tempted in the Wildernesse and Sathan is ready to spreade his nette both in the prison and in the palace and by changing of place we cannot be free from his malice In the Epistle written by Basilius Magnus to Gregorius this is illustrate by the fit similitude of a man who saileth in a ship and findeth himselfe to bee sicke and secretely in his owne mind blameth the greatnesse of the vessell whereinto hee saileth but when hee steppeth downe into the little bote that accompanieth the ship his sicknesse continueth and is not abated whereby hee is compelled to come to a consideration of the right cause of his sicknesse that it is neither the great vessell nor the little vessell that is the cause of his grieuance but rather the corrupt humours that lurke within his owne bodie Euen so the permutation of place will not make vs free of the tentations of the Deuill as some men imagined And like as the consolations of GOD are not tyed to any certaine place for Moses in Arabia and vpon Mount Horeb was delited with the sight of GOD and in Pisga with the long expected sight of the promised land and the Apostle Iohn in the Isle of Pathmos saw many comfortable reuclations euen so the perilous snares of Sathan are spred out euery where no lesse then the consolations of GOD are The Monkes of olde were not all of one ranke for some of them were called Coenohitae or Conventuales Others were called Anchoritae The conuentuall Monkes albeit they were separated from the fellowship of the common people yet they had a fellowship amongst themselues and some of them dwelt in the Wildernesse such as the Conuentuall Monkes of Aegypt dwelt in the Wildernesse of Nitria and Schethis but the Conuentuall Monkes of Syria Persia Armenia and other places not so neere approaching to the Equinoctiall line as those of Aegypt were they dwelt in Townes and Villages because the inclemencie of alterable weather permitted them not to dwell in the Wildernesse as the Monkes of Aegypt did Notwithstanding some of the Conuentuall Monkes of that part of Syria which is called Interamnis or Mesopotamia as it were striuing against nature ouer-went the Monkes of Aegypt in that which the Apostle calleth ãâã ãâã ãâã ãâã ãâã that is a not sparing of the bodie for the Monkes of Aegypt dwelt in little Cottages and ate some quantitie of bread after long abstinence but the Monkes fore-saide had their remaining vpon the Mountaines and were couered with no roofe of any shop or lodge defending them against the injurie of the weather except onely with the roofe of Heauen and they ate no bread but only refreshed their hungrie bodies with the rootes of hearbes which they houcked out of the ground and for this kinde of pasturing the people called them Greges Of this ranke of conuentual monks about Nisibis Mount Sigeron were the monks following famous and much renowned to wit Batthaeus Eusebius Barges Abbos and Lazarus who afterward was ordained a Bishop and Abdaleos Zenon and Hetrodorus an olde man of whom Sozomen in the place aboue specified maketh particular mention To all these Conuentuall Monkes wheresoeuer they dwelt this was common that they were diuided into Conuentes and euery Conuent was gouerned by one Gouernour whom they reuerenced as children reuerence their father The Anachorites were Monks who dwelt in the Wildernes seuerally by themselues not deliting in fellowship as the Conuentual monks did Ruffin maketh the more reuerend record of the Anachorites or Eremites of Aegypt because he visited them had the honour to be blessed by imposition of their hands such as two Eremites bearing the name of Macarius Isidorus Pambus Moses Benjamin Scyron Helias Paulus in Apeliote Paulus in Focis Poemen Ioseph in Pispiri of whom there are large treatises in the Ecclesiââ¦sticall Historie Some of the Anachorites were so rude and iââ¦mane that they bowed their faces to the ground and ate ãâã and hearbes as beastes doe and if they had seene another mââ¦n they fled from him hid themselues as if they had no bââ¦ne procreated of the race of mankind The brethreÌ of ãâã ãâã ãâã ãâã ãâã of whom Plutarch writeth are to be set by as vnworthie of any further remembrance And the common people justly called them Armenta that is Cattell There was yet another ranke of Eremites
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 Monââ¦erie Sââ¦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 ââ¦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 Vitaliaââ¦s it was a prouerbe in the mouthes of the people that three adm rable thing s feil out in their age First innumerable Abbaciââ¦s were builded Secondly the heads of King were shauen and they entred into Monastries Thirdly that whoredome waâ⦠canonized that is notable ââ¦arlots were counted Saintes So with the increasing number of Monastââ¦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 Cassinââ¦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 aââ¦tender vpon three notable harlots yet because hee was accustomed euery yeere to build an Abbacy this holy fact abolished the remembraÌce of all his faultes and made him worthie afââ¦er his death to haue his name togââ¦ther with the name of Wââ¦frida an holy Nunne and yet the Kings whore the name of her daughter Edââ¦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 Poloââ¦ian Ambassadours who came to France to entrait their king to returne againe to his Kingdome wââ¦re fore grieued at his negatiue an were Yet by the meanes of Pope Benedict the ninth at whose handes all thinges might haue beââ¦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 Benedââ¦ctus the ninth is he of whom Platina writeth that after his death his effigie appeared vnto a cââ¦rtaine man horrible and monstrous more like the similituââ¦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 ãâã 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 gââ¦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 ãâã ãâã ãâã ãâã ãâã whereof Paul speaketh 2. Corint 7. This bastard glorie aboue specified whereof Monkes rejoiced when the firââ¦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 ââ¦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
lying narration with lying miracles wrought at the sepulchres of Iosââ¦phat some time King of India and Barlaam an Eremite whose bones hee alleadgeth were transported by King Baracbias out of the Wildernesse into the Countrey of India but I leaue Damascene lying and I proceede Vnder the shadowe and coloure of all this counterfeit glorie aboue mentioned from the sixe hundreth yeere of our LORD vntill our owne time horrible abominations hath beene hatched so farre surpassing the defections preceeding the sixe and seuenth hundreth yeere of our LORD as the darknes of the winter night goeth beyonde the darkenesse of the summer night Beside the doctrine of Images where of Monkes were the principall authors yea and Paulus Cyprius before hee coulde procure the gathering of the second Councill of Nice entred into a Monastrie as it were into the shop and office house of Sathan and with his vntimous sorrowing moued the Empresse Jrene to gather the Councill fore-saide But beside this I say Monks were the first forgers of the doctrine of Transsubstantiation for Damascene expreââ¦ely writeth ãâã ãâã ãâã ãâã ãâã that is the very Bread and Wine are changed into the Bodie and Blood of the LORD And againe he saieth ãâã ãâã ãâã ãâã ãâã that is the Bread and the Wine are not a figure of the Bodie and Blood of CHRIST but the verie Dei-fied Bodie of our LORD This errour was receiued dispersed and propagated the more willingly in Monastries because it was forged by the braine of a Monke Likewise the doctrine of the merite of mens workes cuen such workes as are superstitious and not commanded in the Law of GOD This doctrine I say as a banner displaide against the merites of the sufferings of CHRIST it was chiefely spred out in Monastries wherein the grand our of great and legible letters made their opinion knowne to the worlde ORDO SERVAT US DUCIT AD VIT AM that is The keeping of order to wit Monasticke rules leadeth to life Other points of erronious corrapt doctrine where of they are not the first inuenters they are the principall propagators of them as namely prayer for the dead and the opinion of purgatorie these errours inuented of old had died out long agoe as the fires of Aetna and Vesuvius haue done if that the fables of Monkes dayly renewed had not beene like vnto fewell intertaining the flame of foolish opinions The vilde and vnchaste conuersation of the Monkes from the sixe hundreth yeere of our LORD vntill our time he who vndertaketh to describe it vndertaketh an ââ¦nnecessarie worke as they did who of olde commended Hââ¦rcules whom no man did ãâã euen so they who presume to describe the vnchastitie of Monastries and Nunneries they spend time in vaine to prouâ⦠that thinâ⦠which no man can denie yea and their owne speaches contââ¦ine a confession oâ⦠the Guiltines of vnchaste liuing When any of their number is dââ¦prehended in whoredoââ¦e and aduââ¦rie they do not aggre gâ⦠thâ⦠fault as a shame and dishonouâ⦠done vnto their holy Order but rather extenuââ¦e the horrour of sinne saving it is better to bee a secrete whore-monger than an open Heretique The commendation that the Poet Nigellus giueth to the Nunnes of the Gilbertine order in our neighbour Countrey is but slender namely this that when they were aged they left off bearing of children This Order began in ENGLAND ANNO 1140. The Monkes and Nunnes of our owne Countrey where they were best knowne they were worst liked and ââ¦hey might haue suffered a triall of anie persons except of neighbours and such as knew them well In other Countreyes albeit the turpitude of an vnchaste life was couered with lesse transparent vailes alwayes GOD is like vnto himselfe and hee hateth the workers of iniquitie Let S. Adonei a Monke of Rowââ¦m bee an examplarie type of the maners of manie others when hee fell ouer the bridge in the night time and drowned in the water of Seane the good and euill Angels stroue for his soule because it was to bee doubted whether his foote-steps led to the Church or to his harlot And in ende the decision of this controuersie was referred to RICHARD Duke of Normandie It appeareth by this fable inuented by Normand Monkes that their purpose was not only to excuse the villanie of Adonei and to count him a Saint but also to encourage themselues to lasciuiousnesse because the good Angels woulde striue for the soule of a villane who was cled with an holie Monkish habite and at last the decision of the controuersie must bee referred to some mortall man not vnlike vnto Paris who was more fauourabiie inclined to Venus then hee was either to Iââ¦no or Minerva Now it is time to speake of the multiplied number of the orders of Monkes not to make a perfect reherââ¦all of them but to let the Reader vnderstand that the woride groned vnder the charge of an importable burthen which neither were they willing to shake off nor able to beare it Ouer and beside the multiplied number of the branches of the Augustine and Benedictine Orders aboue specified other Orders also sprang vp such as the order of the Charterus Monkes where of Brâ⦠a man bo ne iâ⦠Colne was the author ANNO 1080. It is rumored that a certaine man in Paris died who was renowned for the honestie of an vnreproueable life notwithstanding after his death in audience of the people who were assembled to performe the last funerall duetie to him hee sate vp in the bire and vttered terrible wordes that hee was accused and in the righteous judgement of GOD condemned Bruno was present and heard these tragicall wordes and saide vnto the people If so bee that this man bee condemned it is not possible that any man can bee saued except hee renounce the worlde And so being accompanied with a few followers he went into a Wildernesse neââ¦re to Gratianopolis and was the author of a new Order of the Charterus Monkes whose continuall abstinence from flesh vnmanerly silence and purging with fire the footesteps of women was in their opinion a renouncing of the world If this bee true the people of Aethiopia called ãâã ãâã ãâã ãâã ãâã haue renounced the worlde and are neerer to the Kingdome of GOD then the Charterus Monkes By the like Diabolicall inuention the Order of Catherina de Senis was found out ANNO 1455. The marks of CHRISTS sufferinges the spousing Ring shee receiued from CHRIST with foure pretious Pearles of inestimable value the emptying her body of her owne heart to the ende the heart of CHRIST might bee thrust in place of it What are all these forgeries but as the filthie exhalation of a stirred mire of vncleanenesse yet are these fables published to the worlde in that booke laden with lies called Chronica Chronicorum yea and this woman was canonized by Pope Pius the seconde ANNO 1470. And the Order of S. Catherene was receiued amongst other holy orders Hospitalarii Templarii Teutonici gladiatores
Chastity seeing that Marriage is honourable among all and the bed vndefiled But the vow of Virginall chastitie is the sacrifice of fooles as if a man would vow to bee a Preacher before hee were perswaded that GOD had vouchsafed vpon him the gift of preaching Euen so it is a foolish thing to any man to binde himselfe by a solemne vow to Virginall chastitie before hee bee fully perswaded that GOD hath vouchsafed vpon him that rare gift Vnder pretence of the vow of pouertie a number of Monks especiallie Abbots Channons and Capitulare Monkes as it were Bishops chiefe Counsellers haue heaped vp infinite riches and in pompe wealth ciuile preheminence and splendor of worldly magnificence haue ouer-went Earles Lordes and Barons in many Countreys and in the meane time they were but a nest of idle bellies keeping for a fashion seuen Canonicall houres which they spent in reading singing oftener by their substitutes then by themselues as if they had beene caââ¦led Canonici for keeping Canonicall houres and not for stââ¦dying holy Canonicke Scripture to the ende they might bee able to interprete it to the vtilitie of others Concerning the vowe of obedience kept in all Orders but more stricktly amongst the Layolites then all the rest The commandement of GOD should haue beene obserued whereinto the authoritie of the father must bee regarded in such sort that if hee ratifie not the vowe of his young daughter remaining as yet in his house then her vowe is vndone and cannot stande Euen so the vowes that mortall men doe make in earth if they bee not ratified by the allowance of our Heauenly Father they are vndone and cannot consist and stand Notwithstanding the commanders amongst the Layolites will trie the obedience of their disciples in maters vnhonest vncomly vngodly and deuilish such as to walter themselues into a filthie mire if so it please the commander to enjoine to violate the commandement of the Phisââ¦ion in rubbing that thing outwardly vpon the bodie which the Phisition commanded to bee eaten by the diseased person and in drinking that liquor of oile wherewith the Phisition appointed the bodie to be anointed Also in commanding ââ¦heir disciples to kill Christian Princes Hath GOD kept silence in his blessed word and by his taciturnitie giuen a secrete allowance to such vngodly commandementes Reade the Scriptures of GOD whereinto hee forbiddeth to touch the Anointed of the LORD but they haue touched the Anointed of the LORD euen betwixt the Porch and the Altar not ashamed to defile their holy sacrament of auricular confession with treasonable consultations against the Anointed of the LORD To conclude The Orders of Monkes from appearance of commendable beginninges haue degenerated so farre that they who seemed to bee Starres fixed in Heauen and shining with the splendor of Celestiall light in end they are become busie-bodies practisers of treasons vnder colour of late inuented sacraments whom the LORD in his owne time with the tempest of his wrath will scatter as dust and no man shall bee able to gather them againe FINIS CENTVRIE V. CHAP I OF EMPEROVRS Arcadius and Honorius THE good Emperour Theodosius left behind him two sonnes Arcadius to gouerne the East parts and Honorius the West Arcadius reigned 14. yeeres Hee was a meeke and godly Emperour but not couragious as his father had bene His simplicitie was abused by Eudoxia his wife Ruffinus his chiefe Counseller and Gania his chiefe Captaine Eudoxia was offended at the freedome that Chrysostome vsed in reprouing of sinne And by the meanes of Theophilus B. of Alexandria procured his deposition Theophilus had gathered a Synode at the oake of Chalcedon because Chrysostome beeing warned refused to compeare they conuict him of contumacie and deposed him after deposition followed banishment from which the affectioned minds of the people toward their Pastor constrained the Emperour to reduce him againe yet Eudoxia continued in her malice and procured by the meanes of Theophilus his second deposition and banishment with commandement to iourney his weake body with excessiue trauailes from place to place vntill he concluded his life Reffinus stirred vp Alaricus King of the Gothes to fight against Arcadius secretly presuming to the kingdome but his tre sonable interprises beeing espied he was slaine his head and right hand were hung vp vpon the port of Constantinople Gama of a simple souldier was made generall commander of Arcadius his armie he waxed insolent and proud affected the Kingdome beeing in blood a stranger of the Nation of the Gothes in religion an Arrian Hee craued a petition of the Emperour that he might haue one of the Churches of Constantinople whereinto hee might serue GOD according to his owne forme but this petition by the prudent aduise of Chrysostome giuen to the Emperour was reiected and the pride of Gaina for a time was something abated Honorius reigned in the West a'l the dayes of his brother Arcadius and 15. yeere after his death The whole time of his gouernment was very troublesome Gildo his lieuetenant in Africke vsurped the dominion of Africke and Maseelzer his brother who at the first detested treasonable interprises in his brother yet afterward followed his brothers footsteps and receiued the iust deserued reward of his vnconstancie for hee was slaine by his owne souldiers In like maner Stilico the Emperours father in law for Honorius maried his daughter and the Emperours chiefe Counseller presumed to drawe the Kingdome to Eucherius his sonne and stirred vp the Uandales Burgundians Almans and diuerso others to inuade the Kingdome of France to the end that Honorius beeing ouercharged with the multitude of vnsupportable businesses might permit Stilics to set forward to the designes of his own heart About this time Rhadagisus a Sââ¦ythian accompanied with an armie of two hundreth thousand Gothes came to Italie And the helpe of Valdinus and Sarus captaines of the Hunnes and Gothes beeing obtained Rhadagisus was suddenly surprised himselfe was taken strangled many were slaine the most part were sold whereupon followed incredible cheapnesse of seruants so that flockes of seruants were sold for one piece of gold in Italie The next great trouble came by Alaricus King of the Westerne Gothes who inuaded Italie and camped about Ravenna with whome Honorius entred into a capitulation and promised to him and his retinue a dwelling place in France The Gothes matched toward their appointed dwelling place But Stilico the Emperours father in law followed after them and set vpon them at vnawares when they suspected none euill and slew a great number of them By this the Emperour clearely perceiued the treason of Stilico and caused him and his sonne to be slaine but to his owne great hurt he appointed no generall coÌmander of the armie in his place Alaricus and his armie were inraged partly by their losse and partly by remembrance of the couenant made with them and incontinent violated Therefore they turned backe againe inuaded
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 coÌsumed 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 Isdigeââ¦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 coÌmanded 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
Nestorius Hee was present likewise at the second Councill of Ephesus and consented to the restitution of Eutyches Hee was deposed in the Councill of Chalcedon receiued in fauour againe after humble confession of his fault This is that famous author whome the Romane Church citeth for the fable of the Assumption of the Virgine MARIE When hee returned to Ierusalem a number of turbulent Monks arose vp against him and desired him to accurse the Councill of Chalcedon which when hee refused to doe they chused another bishop called Theodosius but the Emperour Martianus commandement was strait to fetch Theodosius aliue vnto him therefore he fled and Juvenalis returned againe vnto his place The names of Anastatius and Martyrius who followed Iuvenalis for their assenting to Basiliscus and to Petrus Gnapheus are not worthie to be insert in this catalogue Of other Pastors and Doctors THeodoritus was B. of Cyrus a towne in Syria whose builder seemes to haue beene Cyrus King of Persia a man of excellent learning liued vnder the Emperours Theodosius 2. Valentinian 3. and Martianus Hee had the ouersight of eightie parishes lying within his ample diocie He is bold to affirme in a cerraine Epistle written to Leo bishop of Rome that by his trauailes a thousand soules within his bounds were reclaimed from the heresie of Marcion Hee fell into many lamentable troubles The ground of all was the extraordinare loue hee caried toward his owne Patriarch Iohn B. of Antiochia For like as he accompanied him to the Councill of Ephesus so likewise hee concurred with him in the deposition of Cyrillus B. of Alexandria and Memnon B. of Ephesus but the Councill gathered at Ephesus tooke triall in the cause of Cyrillus and Memnon and absolued them and damned Iohn B. of Antiochia his complices Theodoritus was one of the number The second trouble followed vpon the necke of the first for by instigation of his patriarch John he wrote against the 12 heades or 12. theses of Cyrillus written against Nestorius wherein he mistaketh the doctrine of Cyrillus as if he had falne into the errour of Apollinaris but after that Cyrillus wrote a declaration of his owne meaning it was found that both Cyrillus and Theodoritus professed one faith and they were reconciled Neuerthelesse Theodoritus was damned in the second Councill of Ephesus for writting against Cyrillus neither beeing cited accused nor conuict of any fault Theodoritus complained to Leo B. of Rome of the outrage of Dioscorus bishop of Alexandria who had damned him in a Councill before hee was heard Leo absolued him and the Councill of Chalcedon after hee had pronounced Anathema against the errours of Nestorius and Eutyches they in like maner absolued him And finally after his death in the 5 generall Councill his writings against the 12. heades of Cyrillus were damned All these troubles proceeded from one and the selfesame ground to wit vpon the extraordinarie loue hee caried toward his patriarch Iohn This one thing laid aside he was nothing inferiour to the most wise acurate and learned writers of the ancient time In the first of his learned dialogues called ãâã ãâã ãâã ãâã ãâã he prooueth that the Word became flesh without changing of the diuine Nature into the humane Nature or the humane Nature into the diuine Euen as in the Sacrament of the Supper of the LORD the bread becomes the body of the LORD not by changing the substance of it but by assuming by grace an other vse than it had the very symbol obtaineth the name of the thing represented by the symbol When Papists doe read the dialogues of Theodoritus let them leaue off to brag of the antiquitie of the doctrine of Transsubstantiation and take them to the Monke Damascene the first author of their ãâã ãâã ãâã ãâã ãâã he continued at least 30 yeeres in his ministrie and ended his life as is supponed vnder the reigne of Leo the first Augustine in his young yeeres was infected with the errour of the Manicheans His mother Monica watered her face many times with teares in her prayers begging at GOD his conuersione to the trueth GOD heard her prayers hee was sent to Millan to be a teacher of Rhetoricke by the preaching of Ambrose B. of Millan and the deuote behauiour of the people in singing Psalmes to the praise of GOD the like whereof Augustine had neuer seene in any place before for men in earth praising GOD with ardent affection seemed to represent the Angels of heauen who incessantly praise GOD with vnspââ¦akable delite Also with the reading of the life of Antonius the heremite he was wonderfully moued begââ¦n to dislike his former conuersatioÌ which he had spent in worldly pleââ¦sures and went vnto a quiet garden accompanied with Alipius with many teares he bewaââ¦led the insolencie of his bypast conuersation wishing the time to be now come whereinto without farder delay his soule should be watred with the dew of the conuerting grace of GOD. And as he was powring out the griefe of his wounded heart to GOD with a flood of teares hee heard a voyce saying vnto him tolle lege and againe tolle lege that is to say take vp and read take vp and read At the first heating he took it to haue bene the voyce of boyes or maides speaking in their play such wordes one to another but when he looked about and could see no body he knew it to be a celestial admonition warning him to take vp the booke of holy Scriptuââ¦e which he had in the garden with him and read Now the first place that feââ¦l in his hands after the opening of the booke was this Not in gluttonie nor drunckennes nor in chambering nor wantonnesse nor in strife or enuying but put on the Lord Jesus Christ and take no thought of the flesh to fulfill the lââ¦stes thereof At the reading whereof he was so fully resolued to forsake the vanities of the world to become a Christian that immediatly thereafter he was baptized by Ambrose B. of Millan with his compenion Alipius and his sonne Adeodatus After this he returned to Africke and was coadiutor to Valerius B of Hippe as Chrysââ¦stome was to Flauianus in Antiochia and ââ¦fter them also with extraordinarie giftes of knowledge but the writers of this time especially Evagrius who concludeth his historie with the death of Mauritius bringeth in many famous men in this Centurie gifted with power to worke miraculous workes But when I consider the ende of these miraculous workes they are brought in either to confirme the sanctimonie of the monasticke life the adoration of the Grosse or some other grosse superstition Zosymas a Monke is commended by him for his propheticall foreknowledge of the ruine of Antiochia and for the miracle of the Lion who slewe the Asse that caried his victualing to Caesarea and likewise the Lion by his mandate was compelled to beare that same burden which the Asse had borne to the portes
Emperour Anaslatius a nationall Councill was assembled at Sidon of eightie bishops by the procurement of Xenââ¦as B. of Hierapolis for vndoing the Councill of Chalcedone The Emperour had al eadie banished Euphemius and Macedonius bishops of Constantinople Yet he found that Flavianus B. of Antiochia and Helias bishop of Ierusalem altogether disliked and reprooued his proceedings neither could they admitte the lawe of oblinion called in the Greeke language ãâã ãâã ãâã ãâã ãâã which the Emperour would haue brought in to pacifie controuersies in the Church as ciuile controuersies at some times haue beene pacifiââ¦d for this cause the Emperour Aanastatius set himselfe directly against the trueth of GOD and gathered this Councill to vndoe the authoritie of the Councill of Chalcedone Flavianus Helias would not bee present at this vngodly Councill whereinto they damned the Councill of Chalcedone yet they abstained from damning Flavianus and Helias for a time Neuerthelesse by continuall accusations of these two bishops as if they had bene mockers of all the Emperours doings they procured their banishment as hath bene declared in the preceeding historie In the 22. yeere of the reigne of Anastaââ¦us and vnder the reigne of Clodoueus King of France conueened 32. bishops in the towne of Aurââ¦lia of purpose to settle some order in Ecclesiasticall discipline which through iniurie of time and irruption of barbarous people into the countrie of France had beene brought to great dissolution and misorder The Canons of this Councill are coincident for the most part with the Canons of all other Councils The two former Councils assembled in Spaine namely Ilerdense and Valentinum were vnder the reigne of Theodoricus Now these two Gerundense and Casaraugustanum are ceââ¦ebrated vnder the same King to wit Theodoââ¦us of the nation of the Gothes reigning in Spaine In Gerunda seuen bishops conueened made Ecclesiasticall constitutrons chiefly anent Baptisme that Catechumeni should bee baptized on Pasââ¦he day and at Pentecoste when most sââ¦lemne conuentions of people were gathered They who were vnder infââ¦mitie and sicknesse might bee baptized at any time and the infant which was likely to die mightlee baptized that same day where into it was borne In Caesaraugusta elenen bishoppes seeme to haue beene conueened They forbid fasting vpon the LORDS day for supersution or for respect of times or for perswasion It would appeare that this Councill had a desire to abolish the rites and customes of the Matichean heretiques who were accustââ¦med to fast vpon the Lords day In the dayes of Hormisda by the mandate of Theodoricus King of Gothes reigning in Italie a Councill was assembled at Rome vpon this occasion It was thought meet by the Emperour Anastatius Theodoricus King of Italie and many others that a Councill should be conueened at Heraclea for deciding controuersies in religion Many bishops resorted to Heraclea aboue the number of 200 but Anastatius suffered no Councill to be holden thereby incurring the great blame of inconstancie and carelessenesse in seeking out the trueth for this cause Theodoricus willed Hormisda bishop of Rome to gather a Councill at Rome whereinto the errour of Eutyches is damned of newe againe and ambassad ours are ordeined to bee sent to Anastatius the Emperour and to the bishop of Constantinople to diuert them if possible were from the errour of Eutyches but howe in humanely the ambassadours were intreated it hath beene declared in the description of the life of Hormisda Vnder the reigne of the Emperour Iustinus a Synode was gathered in Constantinople by Ioannes Cappadox Many grieuous accusations were giuen in against Severus B. of Antiochia such as sacrilegious spoyling of Temples vnder pretence of eschewing causes of Idolatrie he tooke away the golden doues that hung aboue the fontes and the altars and hââ¦e vttered many blasphemous speeches against the Councill of Chalcedone Ioannes Cappadox albeit hee was of a bad religion himselfe yet the authoritie of the Emperour and consent of the Councill procured that Severus should be damned of heresie whom the Emperour also banished and as some affirme punished him also by commanding that his blasphemous tongue should bee cut out In like maner the Monks of Apamea in a Council conueened in Syriasecunda accused Severus of bloody cruelty oppression in besieging of Monastries slaying the Monks spoyling their goods The like accusation was giuen in against Peter B. of Apamea which accusations beeing sufficiently proued by vnsuspect witnesses this Council damned Severus Petrus B. of Apamea In the fifth yeere of King Abnaricus was the second Councill of Toledo conueened partly for renuing the ancient constitutions of the Church and partly for making new constitutions belonging to Ecclesiasticall discipline It was ordeined that children whome their parents had dedicated to the Church they should not be admitted to the office of a Subdeacon vntil they were 18. yeeres of age neither to the office of Deacon before they were 25. yeeres old and at the beginning of their admission to the office of a Subdeacon namely when tââ¦ey ââ¦re full 18. yeeres olde and not before that time they should bee presented before the Clergie and people to make an open declaration whether they were of purpose to leade a continent life or to marie and these who protested they had not the gift of continencie are tolerated by the first Canon of the second Councill of Toledo to marrie In the yeere of our LORD 551 and in the 24. yeere of the reigne of the Emperour Iustinian was a generall Councill assembled at Constantinople The principall causes of this meeting are expresly set downe by Evagrius lib. 4. cap. 38. First in reââ¦pect of the controuersie betwixt Eustochius B. of Ierusalem and Theodorus Ascidas B. of Caesarea Cappadocia Eustochius cast out the Monkes of Nova Laura who obstinately defended the errours of Origen Theodorus Ascidas assisted them and saide that Eustochius B. of Ierusalem had dealt cruelly and inhumanely with his brethren to pacifie this controuersie was this Councill conueened Also great disputation was in the Church anent the bookes of Origen of Theodorus B. of Mopsuesta and some writings of Theodoritus B. of Cyrus and Ibas B. of Edessa this was the second cause of this great conuention to put an ende vnto these contentious disputations At this time MENAS was bishop of Constantinople but hee ended his life in the very time of the generall Councill The first question mooued in the Councill was this Whether or no men who were deade and had ended their course might lawfully bee cursed and excommunicated To this EVTYCHIVS a man before this time of no great account answered That ãâã as IOSIAS not onely punished Idolatrous Priestes who were aliue but also opened the graues of them who were dead to dishonour them after their death who had dishonoured GOD in their lifetime euen so the memorialls of men might be accursed after their death who had harmed Christes Church in
yeeee of our LORD 585. Vnder the reigne of Mauritius a Councill was assembled at Constantinople for trying of the cause of Gregorius B of Antiochia whom Asterius Deputie in the East had accused of incest but Gregorius was declared to bee innocent his accuser was scourged with roddes and was banished In this Councill the name of Oecumenick bishop was attributed to Iohn Patriarch of Constantinople The first Councill of Matiscon was assembled about the time of Pelagius 2 as the second Tome of Councills recordeth In it commandement was giuen that no man of the Clergie should cite another man hauing a spirituall office before a seculare iudge And that a bishop or Presbyter should not intangle himselfe with carnall lust after hee is promoted to so high dignitie but the woman who before was his wife nowe let her bee his sister and let the husband bee changed into a brother Marke how subtilly Sathan vnder pretence of lothing matrimoniall chastitie is bringing in all kinde of vncleannesse into the Church The second Councill of Matiscon was conueened in the 24. yere of the reigne of Gunthrannus king of France In it complaint was made that Baptisme was ministred vsually vpon ââ¦ry holy day insomuch that vpon Pasche day scarce were two or three found to be presented to Baptisme This they ordeined to bee amended and that no man except vpon occasion of infirmitie presume to present his child to Baptisme but to attend vpon the festiuall dayes prescribed of olde that is Pasche and Whitsonday Also it was statute and ordeined that the Sacrament of the altar should be ministred before any communicant person had tasted of meat or drinke That no person who fleeth to the Church as to a citie of refuge be drawne backe againe by violence from the bosome of the Chuch or be harmed into that holy place That a bishop must not bee attached before a secular iudge That the houses of bishops shall be kept holy with exercises of prayers and singing of Psalmes and shall not bee defiled with the barking of dogges and muting of hankes That seculare men shall doe reucrence to those who are of the Clergie euen vnto the lowest degree of them in such sort that if the secular man doe meete any of the Clergie walking on foot he shall honour him by vncouering his head but if the seculare man be riding on horsebacke and the Clergie man on foote then the secular man shall light downe from his horse and shall doe reuerence to the Church man this age smelleth of Antichristian pride In the third Council at Matiscon there is nothing to be read but a contentious disputation betwixt two bishops Palladius Bertramus foolish questions scarse worthy to bee disputed in GraÌmer schooles Whether or no a woman may be called homo In the yeere of our Lord 595 in the 13. yeere of the reigne of the Emp. Mauritius Gregorius 1. bishop of Rome assembled a Council at Rome of 24. bishops 34. presbyters whereinto first of all he confirmed the first foure generall Councills He ordeined that at the celebration of the Masse there should be lesse singing more reading of Psalmes and Gospel because weake people transported with the delite of a sweet delicate voyce marked not how men of a lewd life drew neere vnto the Altar of GOD. He ordeined also that laicke boyes should not be cubiculars to the bishops of Rome but that Presbyters Deacons or Monks should be witnesses of the honestie of their secret conuersation And that the beare whereinto the body of the B. of Rome is brought forth to bee buried shall not bee oue spred with any coueââ¦ing aboue the beare That for ordination of men in spirituall offices no reward shall be craued For like as the bishop should not sell the imposition of his hands euen so the minister or notare should not sell his voyce and pen. If hee who is ordeined voluntarlly giueth any thing as a testimonie of his thankfulnesse this is not forbidden to be receiued Gregorius standing before the place where the body of S. PETER is buried pronounced many Anathems whereinto the rest of the assemblie with vniforme consent saide Amen Amongst the rest the Presbyter or Deacon who marrieth a wise is deliuered to the deuill and a man who marieth his owne spirââ¦tuall sister whome in our language we call his gossope hee is likewise deliuered to an euill Heard to bee kept Albeit Gregorius bee not counted the worst amongst the bishoppes of Rome yet when hee followeth not the certaine rule of the written worde of GOD hee is wandering in the mist as boldly as others did before him The Councills which I haue ouerpassed with silence such as Gradense Bracearense Lateranense Lugdunense Pictaviense Metense lest I should ouer charge a litle booke with an vnnecessarie burthen or trouble the reader with reading of superstitious rites damning of old heresies and of euery contentious disputation more duely belonging to ciuile iudges than to spirituall conuentions I reserre mine excuse in this to the wisdome of the iudicious Reader TREATISES BELONGING TO THE sixt CENTVRIE A TREATISE Of the worshipping of Images IN the first 300. yeere of our LORD Images were not admitted into places of adoration In the fourth fifth and sixt Centurie they are admitted into temples yet for the most part without opinion that they should be worshipped as the letter of Gregorius the first written to Serenus bishop of Marseill cleaââ¦ely declareth Nowe it is time to contend against Images when they are come in such credite that they are set vp in temples and places of adoration And first Godwilling I shall intreat of the wordes of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã what difference is betwuixt them and the wordes ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã what differences are betwixt these three wordes lest Idolaters should bee left lurking vnder the sconses of words when they are denuded of all other ouerlapping couerings then will they lurke vnder the shadow of an ambiguous word as a Foxe straitly persued will lurke vnder the shadow of a fairne In the second roome I intend to speake of the Images of the Gentils In the third roome of the Images of the Iewes and last of all of the Images of them who beare the name of Christians First concerning the names of ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã I affirme that the principall defenders of worshipping of Images of old put no difference betwixt these two wordes for Damascene comparing Images to musicke instruments he sayeth That like as the captiue Iewes had instruments of musicke to praise GOD so in like maner the Babylonians had instruments of musicke to praise their gods In like maner saith he the Pagans had ãâã ãâã ãâã ãâã ãâã whereby they honoured their gods and Christians also haue ãâã ãâã ãâã ãâã ãâã whereby they doe honour to the
true God and his Saints and to bring in a more ancient testimonie Clemens Alexandrinus taketh ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã for one and the selfe-same thing Concerning the words ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã First vnderstand that the word ââ¦perdulia inuented for the adoration to be done to the virgine MARIE is not a word vsed by any approued Author who writeth in the Greek language the scholastick Doctors who had already lost the puritie of the Latine language when they speake vncouth Greeke they expone themselues to the derision of all learned men They who are acquainted with scripture language knowe there is no difference betwixt the words ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã In one verse the seruice of GOD and the seruice of an Idole are both called ãâã ãâã ãâã ãâã ãâã In like maner the worship done to the Gentile gods is called ãâã ãâã ãâã ãâã ãâã in these wordes ãâã ãâã ãâã ãâã ãâã that is Ye serued them who indeed were not gods The generalitie of the word ãâã ãâã ãâã ãâã ãâã extended both to the seruice of God man no man is ignoraÌ of it who is acquainted with the Greeke language yea a seruile girle may in proper language be called ãâã ãâã ãâã ãâã ãâã The Councill of Frankford I grant putteth a difference betwixt Idoles Images yet in such wise that they forbid adoration of Images and they count Images worshipped to be Idoles The Gââ¦ntiles liked Idolatrie the better because it was a bââ¦ood inuented by the imaginations of their own heââ¦rts according as the Apostle speaketh They became vainâ⦠in their owne cogitââ¦tions The Images of the Gentiles are damned by the Prophet HABACCVK in these words What profiteth the Image for the maker of it hath made it an Image and a teacher of lies though hee that made it trust therââ¦s when he maketh dumbe Idoles The Prophet damneth the Images of the Gentiles for many causes First because they are profitable for nothing they cannot benefite their friend neither can they noy their enemies yea and they cannot helpe themselues when they are hewed downe with Persian axes and the massie lumpes of their golde is laide vpon the backes of Camells groaning vnder the heauie burthen because they can make no support to themselues The Gentiles contended with no lesse obstinacie of incorrigible mindes than the Papistes in our dayes doe that their images were profitable for some good vse albeit there was no diuinitie in them because they led them to a rememberance of their gods but Augustine affirmeth the contrarie that Images lead not people vnto their gods but rather from their gods In witnesse whereof when the Image of the Sunne was placed in the temple albeit the Sunne it selfe did shine clearly at the window yet the Pagans turned their backes to the Sunne and their faces toward the Image of the Sunne so were they not led to the worshipping of their gods but rather from their worshipping by Images The substance of their Images was gold siluer wood stone or some other corruptible matter the forme was fashiomed according to the pleasure of the craftesman who made them For the most part the gods of the Gentiles had the similitude of men and for this cause the portrature of Iupiter fashioned by an artificer in Lybia was as farre different from the portrature of Iupiter formed by an European craftesman as the men of Lybia in colour haire grandure of lippes and amplenesse of breathing partes they are different from the men of Europe so were the gods of Lybia blacke in colour with curling haire the gods in Europe had the colour haire proportion of European men Better it had bene to haue renued men according to the likenes of GOD than to haue fashioned their gods according to the likenesse of men yea greater vanity than this was in forming their gods at sometime the similitude of a man was mixed with the similitue of a beast to furnish out the effigie of their gods Iupiter Amminius was formed with the body of a man but with the head of a Ramme Dagon whome the Philistims worshipped had the similitude of a man in the vppermost partes but the similitude of a fish in the lower partes of his body And Pan the god of shepheards was pictured with hornes in his head with the seete of goates and rough in all iâ⦠body as if he had beene ouerlapped with the skinne of an vnshorne Ram. They became vaine in their imaginations and their foolish heart was full of darkenesse Yea as the Prophet speaketh the makers of them were like vnto them that is senslesse blinde and dead hearted and so were the worshippers of them Against the Gentiles who were Idolaââ¦ers a woe is pronounced by the Prophet in these words Woe be to him that saith to the wood awake and to the dumbe stone arise vp c. Let vs take diligent attendance to these words because GOD hath spoken them by the mouth of his Prophet The Gentiles excused their Idolatrie so did the Iewes theirs and the Papistes will seeme to honour GOD and his Saints in their Images but leâ⦠all fl sh be dumbe and silent heare what the LORD speaketh from his Sanctuary Woe be to him that saith to wood awake The Pagans Iewes and Papists are like vnââ¦o Adoniiah Ioab and Abiathar These were all banqueââ¦ting together euery one of them strengthened another in their foolish course and they all said with one consââ¦nt God saue King Adonniah But there was another kind of conference in the chamber of King DAVID which did vndoe all their conferences aud appointed that SALOMON should reigne ââ¦n so notwithstanding of all the fool sh excuses wherewith Gentiles Iewes and Papistes excuse their Idolatrie GOD is like vnââ¦o hiââ¦elfe and he ãâã a wââ¦e against it Tââ¦e ââ¦stes thinke ãâã ãâã fully sââ¦tisfied both GOD and good men when they grant there is no diââ¦initie in the Image and in substance it is a corruptible thing and the portrature of it is fashioned by the hand of the Craftsmen Did not the Genââ¦les as much Did not Plato count the Images of most precious substance most vnprofitable to the people Did not Fabius Maximus despis the Idoles of Tarentum as angrie Images against their owne people who depended vpon them Did not the Poet grant that it lay in the artificers hand either to make a bench or a god of the wild fig tree that came into his hands the verses are vulgarly knowne and in all mens mouthes Olim truncus eram ficulinus inutile lignum Cùm faber incertus scamnum facerétne Priapum Maluit esse Deum Yea Marcus Varro whose testimonie August citeth lib. 4. de Civitate Dei hee saide Qui primi civitatibus simulachr a invexerunt metum dempserant errorem addiderunt that is to say The first in bringers
longer and since that time they giue no price I am the shorter in this Treatise lest I should hinder any man from reading the learned writings of Chcmnicius de Indulgentiis who hath accurately written the beginning progresse and ripenesse of this filthie errour of Popish Pardones A TREATISE Of a great heape of Errours which kithed in the sixt Centurie SEING the time was now at hande whereinto the Antichrist should exalt himselfe against all that is called God or that is worshipped and that he should sit as God in the Temple of God shewing himselfe that hee is God The LORD punishing the contempt of his euerlasting Trueth suffered a departing from many pointes of Faith to fall out as Tapestrie of errours hung vp in the Temple to welcome the Antichrist The signe of the Crosse is nowe filthily abused In the first 300. yeere of our LORD and a litle after the Pagans so abhorred the doctrine of the Crosse and that Saluation should be offered to all men in the suffering of one man that they persecuted this doctrine with vnspeakable crueltie The Christians on the other part in word deede and gesture adhered so fast vnto the doctrine of saluation which commeth by the sufferings of CHRIST that by crossing of themselues they would avow besore the Worlde that they were Christians this was of olde a piece of externall profession but they attributed no vertue to the signe of the Crosse to saue them from enill insomuch that S. Augustine in a certaine place speaking of theeues who would goe out by night to steale they would garde themselues by the signe of the Crosse which signe banished not the power of the Deuill from them but rather sealed vp the power of Sathan within them but in this Centurie Crossing was in vse with opinion that by vertue of that signe made in the are euill was banished from men and good things were procured to them The superstition of Pilgrimages began in the dayes of Constantine and Gregorius Nyssenus damned the conceates of men who imagined that GOD would giue a rewarde in the Worlde to come to workes which he hath not commanded to bee done in this Worlde but in this Centurie this superstition mightily increased in so far that men trauelled to the sepulchers of the Sainctes with intention to obtaine health both of soule and body in those places This resorting vnto the sepulchers of the Sainctes fostred not onely inuocaââ¦ion of Sainctes but also a confidence in them that they could support all troubles both of soule and bodie whereinto any person had fallen insomuch that in the fist Centurie and before the time of the fulnesse of all corruption Atticus bishop of Constantinople was compelled to raise the bodie of Sabbatius out of his graue by night and to burie him into a secret place vnknowne vnto the people to slay their superstition of inuocating Sainctes and confidence in them who were departed The doctrine of the Apostle PAVL wishing all chinges to bee done vnto edification and his owne example who albeit hee was furnished with moe languages than all the Corinthians yet hee had rather speake fiue wordes with vnderstanding that he might instruct others than ten thousand into a strange tongue This doctrine I say and example of PAVL banished from the Church a long time Liturgies into a strange language albeit the Latine Church borrowed from the Hebrewe Liturgie Allellâ⦠iah and from the Greeke Liturgie Kyrie eleison yet the Liturgie and seruice of the Church continued into an intelligible language amongst Gods people The vaine assertion of the Romanc Church is that the Liturgie was conceiued in Latine language in Numidia about the foure hundreth of our Lord. It is easily answered that at this time the Africans were vnder the dominion of the Romanes and learned their language in such sort that they were not more familiarly acquainted with the Africane speach than they were with the Latine tongue To this Augustine beareth witnesse that with difficultie he learned the Greeke language but with great facilitie hee learned the Latine language Inter blandimenta nutricum ioca arridentium latitias alludentium that is to say Amongst the flattering speeche of Nourses and amongst the sportes of them who arsided one to another and amongst the solaces of them who were deliting one another so that in Augustines time if the Latine Liturgie had place it was was all one as if the Africane Liturgie had beene in vse because that both were alike intelligible Nowe these who by such places would prooue that seruice may bee said into an vncouth language not onely they flatly gainesay the doctrine of PAVL but also they abuse the testimonies of ancient times in most miserable maner After the time that one man was made vniuersall Bishoppe of all the Church then comes in that deuilish imagination that for setling vnitie into the Church the Liturgie must bee onely in the Latine language in Europe In the Councill called Valentinum because it was assembled in Valentia a towne of Spaiââ¦e it was ordained that the Gospell should bee read after the Epistle in respect that by such reading some were found to bee conuerted to the faith This behooued to bee reading of the Gospell in a knowne tongue so that the custome of reading Liturgies into an vnknowne tongue did not hastily take place Oblationes defunctorum of olde were legacies left by defunct persons for sustentation of the poore these oblaââ¦ions they who did not thankfully pay were counted murtheââ¦ers of the poore and were separated from the fellowship of the Church but nowe all things tending to a lamentabââ¦e decay in steade of Oblationes defunctorum oblationes pro defunctis creepes in into the Church Grââ¦gorius the first learned not this doctrine in holy Scripture but from the narration of Foelix bishoppe of Centumcellae in Hetrruia as I haue alreadie written in the Historie of his life It is a wearisomething to read the foolish fables of miraculous workes confirming this head of Popish doctrine At this time also as Gregorius the first witnesseth in his Homilies vpon the Gospell when men of vnreproouable life were sicke many came to visite them not so much to helpe them in their agonie to fight a good fight and happily to conclude their course as to recommend their owne soules to the castodie of them whome they supponed to haue led an honest life This is a great noueltie vnknowne to sacred Scripture to recommend our soules to the custodie of any person whatsumeuer except onely to GOD the Father of Spirits Reliques of Sainctes were excessiuelie honoured insomuch that Giegorius the first sendeth pieces of the chaine wherewith S. PETER was bound in time of his martyredome to diââ¦erse persons with promise that this piece of his chaine beeing hung about their neckes by the intercession of PETER should purchase vnto them absolution from their sinnes The wrong vnderstanding of the words of Christ
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 fââ¦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 coÌmon consent a Synod was appointed at Ravenna there the electioÌ of Symmachus was ratified He coÌtinued 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 Eutyââ¦hes of new againe Likewise ambassadours were sent to the Emp. ãâã 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 Empââ¦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 ambassââ¦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 Theââ¦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 succââ¦ssor of Iohn 1. continued in office 4. yeeres 2. moneths 13. dayes He excommunicated Athanasââ¦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 Diââ¦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 agââ¦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 coÌmunion 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 himsââ¦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 ââ¦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 humane wisdome who chused Patriarches to sââ¦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 ãâã ãâã ãâã ãâã ãâã 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 Sââ¦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 Cââ¦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 coÌmunion 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 Pââ¦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 intanââ¦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 Zââ¦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
Nature The Fathers of the Council vpon this ground damned Neslorius as an hereticque and Nestorius on the other part gathered the bishoppes of his owne faction and damned Cyrillus B. of Alexandria and Memnon B of Eââ¦hesus After this Iohn Patriarch of Antiochia came to Eââ¦hesus whose comming rather increased than diminished the schisme for hee was to angrie against the precipitation and hastines of Cyrillus that he would not adioyne himselfe to the Councill hereupon followed mutuall excommunications Iohn Patriarch of Antiochia excommunicated Cyrillus and Memnon and they on the other part excommunicated him and his retinue who came not to the Council yet in the mercie of GOD this schisme that fell out last amongst good men was cured they were reconciled the heretique Nestorius was banished to Oasis Before Theodosius 2. had ended his life Flavianus bishop of Constantinople had gathered a particulare Councill and damned Eutyches an abbot of Constantinople because he affirmed that in CHRIST after the vnton of the diuine and humane natures there was no longer two natures but one allanerly composed of both the natures This absurd Opinion Flavianus damned as hereticall Notwithstanding Chrysaphius the chiefe gouernour of the Emperours palace was a friend to Eutyches and a fauourer of his heresie And hee procured at the Empeââ¦cuts hands that Eutyches cause should be iudged in a more frequent assemblie to be gathered at Ephesus and wherein Dioscorus B. of Alexandria should be moderator In this assembly Dioseorus dealt imperiously like vnto an head-strong hereticââ¦e He called vpon Eutyches required a consession of his faith which when hee had giuen not expecting the votes of others who were present with clamour and outcrying he gaue allowance vnto it as if no more were requisit in a Councill except onely the suffrage and vote of the moderator Likewise hee suffered not the letters of Leo B. of Rome sent to the Councill to be read Thirdly he absolued Eutyches and 300. Monkes all intangled with this heresie whom Flavianus had iustly excommunicated last of all he excommunicated Flavianus caused him by the tumult of his factioners to be so rudely and vncourteously intreated that he was trode vnder soot and was so wounded that within three dayes after he ended his life for this cause this Councill was called a Councill of brigandrie The Councill of Berytus in Phoenicia whereinto the cause of Ibas B. of Edessa whom Dioscorus had deposed was wakned and he was iustified and absolued I purposely passe by because the controuersie against Ibas will be discussed in a greater assembly And the Councill called Agathense in France wherein albeit there be a great number of Constitutions yet nothing is more remarkable in it than this that they grant they had libertie to meete together by commandement of Alaricus King of Gothes who at that time had soueraignitie in that parte of France called Gallia Narbonensis where the Councill was gathered so that in all Countries Councils both generall and nationall were conueened by the authoritie of Princes In the yeere of our LORD 454 in the 3. yeere of the reigne of the Emp. Martianus a general Councill was assembled at Chalcedon a towne of Bythinia lying directly ouer against Constantinople Martianus the Emperour was in person present at the Councill and of Bishoppes and reuerend Fathers from all partes of the world sixe hundreth and thirtie The like whereof hapned not in any generall Councill preceeding this time The Patriarches were all present at this Councill either in proper person or by their ambassadours Anatoliâ⦠B. of Constantinople Dioscorus B of Alexandria Maximus B. of Antiochia ãâã B. of Ierusalem and in stead of Leo B. of Rome his ambassadours Pascasianus a bishop Lucentius Bonââ¦facius and Basilius Presbyters with a Christian brother ââ¦ulianus Martianus entreated all the Fathers of the Councill to thinke that he gaue his presence to the convention not for ostentation of his power or vertue but only for desire that the true faith should be confirmed and established and that by his authority all tumults of men disobedient to the Councill might bââ¦e ââ¦epressed Aboue all crauing of them or rather charging and commanding them that they should decerne nothing repagnant to the actes of the Councill of Nice The ambassadours of Leo B. of Rome craued that Dioscorus B. of Alexandria should not sit in the Councill as a ââ¦udge but that he should stand and answere to things that were to be obââ¦ected vnto him Which petition beeing granted Eââ¦sebius B. of Dorileum stood vp and accused him of three things First that hee had beene an aduersarie to the true faith in absoluing Euââ¦yches a notable here ique in the second Councill of Ephesus Secondly that he was a murderer of Flavianus B. of Constantinople a constant defender of the true faith and thirdly that hee had done himselfe wrong in deposing him without a cause and herewith he desired his letter to be read The Councill not only read his letter accusatorie but also read all the acts of the 2. Councill of Ephesus heard the reports of bishops who were present at that Councill of Brigandrie and had consented against their hearts to the deposition of Flavianus because Dioscorus had bands of souldiers sent by Chrysaphius in name of the Emp. Theodosius 2. to compell simple men to obey all his desires All this beeing considered together with his vnmanerly rudenes who would not suffer the letter of Leo B. of Rome to be read in the Councill foresaid and finally that hee had most vniustly and vnaduisedly excommunicate Leo B. of Rome The Councill of Chalcââ¦on cited Dioscorus the ground of this controuersie but he compeared not therefore he was damned as an heretique together with Eutyches and Juvenalis B. of Jerusalem and it was ordained that men should beleeue that the natures of CHRIST albeit they were vnited yet were they not confounded as Eutyches heretically had affirmed Likewise all the actes of the second Councill of Ephesus were abrogated and rescinded except the doposition of Domnus B. of Antiochia and substitution of Maximus in his place Moreoââ¦er Thââ¦odoretus B. of Cyns and Ibas B. of Edessa who had bene vniustly deposed in the second Councill of Ephesus were both restored to their places after they had clearely damned the heresies of Nestorius and Eutyches In the cause of Bassianus and Stephanus who contended both for the bishopricke of Ephââ¦sus it was ordained that both of them should bee remooued from that dignitie as men who by vnlawfull meanes had aspired to ecclesiasticke offices and a third person should haue the office Finally it was statute and ordained in this Councill that Anatolius B. of Constantinople and his successours should haue the chiefe dignitie next vnto the chaire of Rome It is to bee marked that Protââ¦rius B. of Alexandria to whom the place of old belonged albeit he was present in the Councill yet hee made none obstacle vnto
MOST NOBLE VERTVOVS AND ELECT LADIE LADIE MARIE COVNTESSE OF MARRE P. S. wisheth grace mercie and eternall felicitie WHatsoeuer thing I haue hitherto written Most noble Ladie concerning controuersies of Religion it is of that nature that incase no further were added it would bee the more easilie comported with for manie of the Romane Church condiscende vnto this that worshipping of Images is not necessarily required nor an essential point of Christian Religion Neither can they find one example in all the Booke of God of Inuocation of Saincts Purgatorie is an opinion whereinto they themselues much differ and they talke of it sometimes with derision and mocking words Reade the History of Thuanus what was thought of the soule of Francis the first P. Castellanus was in one opinion the Doctors of Sorbone in another Mendosa as a courtesant in the third opinion assuring himselfe that if king Francis soule went to Purgatory it stayed not long there because it was neuer his custome in his life time to stay long in one place But now Madam the course of the History hath led me so far forward that I must touch the very apple of their eye and enter into their most holy place and declare that their seruice which they count most holy is but vile abomination in the sight of GOD And their doctrine concerning the Vicar of Christ the successour of Peter and the holinesse of the Masse and the plurality of their Sacraments added to Baptisme and the Lordes Supper is but like wind And wee are warned by the Apostle Paul that wee should no more bee children wauering and carrieâ⦠about with euery winde of doctrine for false doctrine is justly compared to winde in the baddest quality of it Sometimes it is easterne cold stormy withering so that the eares of corne blasted with the easterne wind are counted thinne and empty eares Euen so false doctrine exicateth dryeth vp that appearance of sap grace that seemed to be amongst people The Romane Church in our dayes bring vp their disciples as the harlots of Heliopolis in Phaenitia brought vp their children before the dayes of the good Emperour Constantine These children afore-saide knewe not their Fathers for they were strangers and the Harlots of Heliopolis had liberty to prostitute themselues to the lust of strangers so it came to passe if children had bene procreated in this libidinus copulation the stranger was gone and the procreated child depended onely vpon the mother for hee knewe not his father Euen so in the subsequent Centuries the Romane Church disacquaint their children with the voyce of God sounding in Holy Scripture It is now enough to beleeue as the Romane Church the mother of all Churches beleeueth and the chaire of Rome in matters of Faith it cannot erre But wee must depende vpon the voyce of God our Heauenly Father who hath begotten vs by the vncorruptible seede of His word who hath also fostered vs with the sincere reasonable milke of His word who hath anointed vs with the Balme of Gilead who maketh glad His owne citie euen with the waters of His own Sanctuarie The lowde sounding trumpet of vaine and railing wordes wee leaue to the aduersaries of the trueth for that is their armour wherewith they fight against the Gospell of Christ. Yet let them vnderstand that God hath hanged vp a thousand shields in the towre of Dauid eueÌ all the targats of the strong men Thus leaning vpon the strength of the armour of God I set forward to the Historie and Treatises beseeching the Lord of His vnspekeable fauour and grace to blesse your Ladiship and all your Noble house for euer Amen Your Lad. humble seruant PAT SIMSON A CATALOGUE OF ALL THE TREATISES contained in the nine CENTVRIES CENTVRIE I. Of Antiquitie Heresie The foundation of the Church CENT II. Of Scripture and Tradition The doctrine of Deuils Succession CENT III. Of Purgatorie and prayer for the dead The reliquikes of Saincts The supremacie of the Bishop of Rome CENT IIII. Of Inuocation of Saincts The authoritie of Councels The Monasticke Life CENT V. Of Mans free will Originall sinne Iustification onely by faith CENTVRIE VI. Of Worshipping of Images Pardons and indulgences Diuers errours that crept in in this Centurie CENT VII Of The vniuersall Bishop The Antichrist The Sacrifice of the Masse CENT VIII Of Trans-substantiation The Sacrament of Pennance The Sacrament of Confirmation CENT IX Of The Sacrament of extreamevnction The Sacrament of orders The Sacrament of Matrimonie TO THE READER LIke as in the Tabernacle of GOD all things were holy and that thing that was within the vaile and hidden from the eyes of the people was moste holy In the Court there was an Altar of brasse in the Sanctuary there was an altar of gold but in the most holy place there was an holy Oracle sounding the blessed will of God from aboue the propitiatorie To the which Oracle neither the brasen Altar nor the golden Altar could bee compared yea both heauen and earth is not worthie to bee compared vnto the Oracle and word of the Lord. Euen so good Christian Reader vnderstand that when the history leadeth you to a consideration of the mystery of iniquity then you shall see a beginning and a progresse of vngodlinesse vntill in end the Antichrist is permitted to sit in the temple of God and to extoll himselfe against all that is called God or is worshipped And when ye reade this horrible defection of the visible Church let not your heart bee troubled this was fore-spoken by the Apostle and this beââ¦ued to come to passe So that thou mayest see the great power of the wrath of God punishing the contempt of His trueth His holy Couenant Albeit we be filthy beasts nothing regarding that precious treasure of the Lââ¦es Couenant yet the Lord is vnchangeable and like vnto Himselfe and Hee counteth more of the worthinesse of His holie Couenant than of the pompe and glorie of all the kingdomes of the world Whom like as He destroyed in the dayes of Noah with a flood of waters because they prefirred the concupiscence of their flesh to the religion of God Euen so in the last age of the world Hee suffered the hearts of men to bee ouer-whelmed with the floods of horrible ignorance because they reuerenced not as became them the holie Couenant of the Almightie God Let vs learne to reuerence our God euen when Hee is clothed with His red garments when He casteth all Nations like grapes into the Wine-presse of His wrath The Lord vouchsafe vpon vs such measure of grace out of His rich treasure as may teach vs to reuerence not onelie the workes of His mercie but also the workes of His justice at the Angels did who cryed Holie holie holie Lord God of Hostes euen at that time when a sentence of induration and reprobation was going foorth from the Tribunall of God against the vnthankefull Iewes God
teach vs our duetie in all thinges AMEN P. S. CENTVRIE VII CHAP. I. OF EMPEROURS PHOCAS THE Heresie of EVTYCHES continued in this CENTVRIE from the beginning to the ende thereof countenanced by the Emperours such as Heraclius and Constans Neuerthââ¦lesse I haue cut off the Eutychtan Persecution at the end of the VI. Centurie because Heraclius albeit he fauoured the errour of the Monothelites a branch of Eutyches hercsy notwithstaÌding he was so employed with warres against the Auares in the West and the Persians and Saracenes in the East that hee had not a vacant time to persecute them who professed another faith And Constans began to persecute but was incontinentinterrupted by new occasion of sea-warre-fare against the Saracenes wherein also he was ouer-come For this cause I haue referred the Eutychian persecution rather to the former Centurie than to this Moreouer in this CeÌtury the vniuct sall Bish. the Antichrist beginneth to spring vp so that all the rest of the Historie must bee spent in three heads First in declaring The grouth of the Antichrist in the VII VIII and IX Centuries Secondlie in declaring his tyrannie and preuailing power ouer the Romane Emperours and Monarches of the worlde in the X. XI and XII Centuries And finallie in declaring his discouerie and his battell against the Sainctes especiallie against those who discouered hââ¦m and this shall bee done God willing from the XIII Centurie vntill our owne time In the Historie I am compelled to bee short because it may bee read in manie Authors Chronol gies and Compendes and place must be giuen to Treatises to be lengthened when the Historie by a briefe coÌmemoration may be susficientlie knowne Phocas aftââ¦r the cruell slaughter of his master Mauritius was proclaimed to bee Emperour by the Romane souldiours in the yeere of our Lord 604 and he reigned eight yeeres in crueltie drunkennesse lecherie he surpassed beyond all men justlie was called The calamitie of the Romane Empire nothing succceded prosperouslie with this parricide Cosroes on the East side the Auares on the West the Slauonians on the North side inuading Dalmatia and Agââ¦lulphus king of Lumbardis in Italie adding vnto his dominion Mantua Cremona and Vulturnia all these at one time weakened the Romane Empire so farre that it could neuer attaine again to the former strength splendor that it was wont to haue Great strise had bene betwixt the chaires of Rome ãâã for supremacy The Patriarch of ConstaÌââ¦no thought it due to him because ãâã was the seat of the Empire The Patriarch of Rome on the other part saide that Constantinoââ¦le was but a Colonie of Rome and tha the Grecians themselues in thei Letââ¦ers called the Emperour ãâã ãâã ãâã ãâã ãâã To this controuersie Phocas put an ende ordained Bonifacius the third to be called Universall ãâã and the Church of Rome to be head of all other Churches This dignitie the Romane Church begged as Platina granteth and not without great contention obtained ãâã the handes of Phocas This is that stile which Gregorius the fiââ¦st counted Antichristian in the person of Ioannes ãâã ãâã ãâã ãâã ãâã Patriarch of Constantinople In end Priscus his owne sonne in law Heraclianus the faââ¦her of Heââ¦aclius the Emperour and Phocius whose wife Phocas had vnhonestlie abused conspired against him and ouer-came him and brought him to Heraclius who commanded his head feete and secrete members to bee cut off and the stumpe of his bodie was giuen to the souldiers to bee burnt with fire HERACLIUS AFter Phocas reigned Heraclius thirtie yeeres Cosroes king of Persia had mightilie preuailed and had conquered Syria Phenicta and Palestina and had taken Hierusalem and Zacharias the Bishop thereof and the Holie Crosse and had giuen manie thousands of Christians to the lewes to be slaine Neither would hee accept anie conditions of peace with Heraclius except hee would condiscend to forsake the worshipping of Christ worship the Sunne as the Persians did For this cause Heraclius was compelled to make peace with the Aââ¦ares on his West side and to leade his Armie to Asia against the Persians which indured the space of six yeeres wherein he preuailed against Cosroes and recouered all the Prouinces which Cosroes had taken from the Romane Empire Finallie Cosroes was taken cast in prison and cruellie slaine by his owne sonne Siroes because he had preferred Medarses his younger sonne to Siroes his elder brother This Siroes made a couenant of peace with Heraclius and deliuered vnto him Zacharias Bishop of Hierusalem with the Holie Crosse and the prisoners whom his father had carried captiue And so Heraclius in the seuenth yeere returned backe againe to Constantinople with great triumph After this the Emperour beeing circumuened by Pyrrhus Bishop of Constantinople Cyrus Bishop of Alexââ¦dria fell into the Heresie of the Monothelites And to this fault he added other faults such as incest for he married his owne sisters daughter and hee was giuen to curious Artes and to seeke out the euent of thinges by judiciall Astrologie and was admonished by the Astrologians to beware of the circumcised people Heraclââ¦us onlie deemed that the lowes should trouble him but it was the Saracenes in whom this prophesie had performance for in his time beganne the Monarchie of the Saracenes and the blasphemous doctrine of Mahomet The Saracenes were people dwelling in Arabia the posteritie of Hagar and not of Sara These faught vnder the banner of Heraclius in his 6. yeeres warrefare against the Persians wheÌ they craued the wages of their seruice in stââ¦ad of money they receiued coÌtumelious words were called ãâã by the Em. treasurer This coÌtumely did so irritate them that they choosed Mahomet to be their captaine anno 623 inuaded Damascââ¦s took it within few yeeres coÌquered Syria Phenicta Palestina Aegypt And not content with this they inuaded the kingââ¦ome of the Persians subdued it cut off the kings seed The blasphemous AlcaroÌ alsurca of Mahomet which he said he receiued froÌ heaueÌ was a doctrine of lies coÌtaining a mixture of the reââ¦igioÌ of the Jewes PagaÌs ChristiaÌs to the making wherof coÌcurred Sergius a Nestorian herââ¦ke Iohâ⦠of Antiochia an ArriaÌ ãâã some Iwes Mahomet also ordained that all people whom the Saracenes could conquere should be coÌpelled by fire sword all kind of violence to receiue the doctrine contaiââ¦ed in these bookes Heraclius perceiuing the sudden great increase of the dominion of the Saracââ¦nes gathered a gr at army faught against them but he was ouââ¦r-come in battell lost 150. thousand meÌ of his army And wheÌ he renewed his forces again to fight against the Saracââ¦nes he found that 52. thousand of his army died in one night suddenly as those did who were slain by the Angell of God in the army of Senacheââ¦b Heraclius was so discouraged with the calamitie of his aââ¦mie that he contracted sicknesse and died CONSTANTINUS and HERACLEONAS AFââ¦er
17. dayes he was insected with the heresie of the Monothelites and was damned in the sixt generall Councell assembled in the dayes of the Emperour Constantinus Pogenatus and hath bene touched in the Treatise of succession To him succeeded Seuerinus the first and continued 1. yeere 9. monethes and 11. dayes He was confirmed in his Popedome by Isacius Exarche of Italie for at that time the election of the Clergie and consent of the people was not much set by Isacius also spoiled the treasures of the Church of Laterane being offended with this that the Church treasures were so rich and that they bestowed nothing to the support of Souldiers who were in great necesââ¦itie After him followed Pope Iohn the fourth who exceeded not the space of one yeere one moneth and nineteene dayes in his gouernement Theodoretus the successor of Iohn the fourth was the sonne of Theodorus Bishop of Ierusalem If the Romane Church so much detested Marriage in the persons of men in a spirituall calling how came it to passe that they admitted Theodoretus to be Pope who was the sonne of a married Bishop Hââ¦e ââ¦uled 6. yeerââ¦s 5. monethes and 18. dayes He excommunicated Pyrrhus Patriarch of Constantinople for the heresie of the Monothââ¦lites but after the death of the Emperour Heraclius Pyrrhus returned from Afrike where he had remained a space in banishment he came to Rome recanted his errour and was absolued from excommunication but like vnto a dogge hee returned againe to his vomite and was excommunicate of new againe by Theodoretus but Pyrââ¦hus was slaine by the Senators of Constantinople before hee was possessed into his former dignitie as partaker of the vile treason intended by Martina and Heracleonas her sonne against Constantine the sonne of the Emperour Heraclius After him succeeded Pope Martinus and gouerned 6. yeeres 1. moneth 26. dayes he sent Ambassadours to Paulus Patriarch of Constantinople exhorting him to forsake the errour of the Monothelites but he misused the messengers the more confidentlie because he saw the Emp. Constans altogether addicted vnto the heresie of the Monothelites Martinus on the other part assembled a Councell at Rome of 150. bishops wherin he renewed the excommunication of Syrus B. of Alexandria Sergius Pyrrhus bishops of Constantinople likewise he excommunicated Paulus bishop of Constantinople for the errour of the Monothelites The Emp. Conslans highly offended against Martinus sent first Olympius the Exarche of Italie either to take Pope Martinus prisoner or else to kill him but his attempts were frustrate not without a miraculous work of God as Platina recordeth And afterward hee sââ¦nt Theodorus Calliopas who vnder pretence of friendship came to salute the Pope cast him in bands and sent him to Constantinople where Constans the Emp. caused his tongue to be cut out and his rââ¦ght hand cut off and banished him to Cheââ¦souesus Poââ¦ti The chaire of Rome was vacant for the space of fourteene monethes because they had no certaintie of the time of the death of Pope Martinus Next vnto him Eugenius the first was chosen Pope and gouerned two yeeres and nine monethes Hee was the first that made an ordinance that bishops shoulde haue prison-houses for correcting the enormitie and contumacie of the Clergie so that by degrees bishops are encrouching vpon the authoritie of the ciuill Magistrate After him succeeded Vitalianus the 1. he continued 14. yeeres and 6. moneths in the Popedome to the singing of Psalmes in the Church by viue voyce he added Organes This was not an auncient custome in the Christian Church but a noueltie inuented by Vitalianus Next after Vitalianus followed Adeodatus and ruled foure yeeres two moneths and fiue dayes of a Monke he was made Pope In his time there was terrible apparitions in Heauen a great Comete continuing for the space of three monethes terrible thunders the like whereof had not beene heard in anie precââ¦eding time great abundance of raine fastning the cornes to the ground so that they grew againe and in some places of Italie came to maturitie and ripenesse Great incursions of Turks and Saracenes who spoyled the Isle of Sicile In all these calamities saieth Platina Adeodatus multiplied supplications for the preuenting the fore-signified wrath to come If repentance and abolishing of horrible Idolatrie which had nowe taken deepe roote had bene joyned with prayers the Lord might haue bene the more easilie entreated Donus or Domnus his successor ruled fiue yeeres ten dayes he reduced the Church of Rauenna after long reluctation to the obedience of the chaire of Rome It is to bee noted that all the time they were not subject to the Bishop of Rome they were called by the Romanes ãâã ãâã ãâã ãâã ãâã so bent were they to vindicate all declining from their authoritie with opprobrious names of Heresies imposed to the decliners thereof Agââ¦ho successor to Donus ruled 2. yeeres 6. monethes and 15. dayes of whom Platina writeth that he cured a leprous man with a kisse as Pope Deus dedit had done before In his time Constantinus Pogonatus Emperour gathered the sixt generall Councell at Constantinople wherein the heresie of the Monothelites was condemned and Macarius Patriarch of Antiochia for his obstinate perseuering in that errour was excommunicate and Theophanius some time an Abbot was placed in his rowne But this I remit vnto the owne place The epistle of Agatho written to the 6. generall Councell is full of Antichristian pride wherein hee affââ¦meth that the chaire of Rome neuer erred and that it cannot erre that euerie soule that is to bee saued must professe the Romane traditions and all the constitutions of the Romane Church are to be receiued as if they had bene deliuered by the diuine voyce of Peter Likewise he damned the marriage of men in spirituall calling he commendeth the Masse impudentlie alledging a writing of Chrysostome concerning the Masse whereas in all the writinges of Chrysostome this word of the Masse is not to bee found After Agatho succeeded Leo the second who continued onelie tenne monethes and seuenteene dayes Hee was the first author of the kissing of the Pax. To him succeeded Benedictus the second and ruled 10. monethes and 12. dayes onelie In his dayes Constantinus Pogonatus Emperour ordained that in time to come the consent of the Emperour and Exarche of Italie should not be expected but he whom the Clergie and people did elect should foorthwith bee counted the Vicare of Christ. In so doing the Emp. very vnaduisedlie put an hurtfull weapon into the Popes hand whereby the estate of the Empire was encombered and hurt afterward Ioannes the fift his successor continued not aboue one yeere and nine dayes And Conon the first the successor of Iohn the fift ended his course after the issue of eleuen monethes and three dayes After the death of Conon the election of the Pope was like to be decided by weapons rather than by suffrages votes some
a spirituall office and That no man should consult concerning the election of another Bishop or Pope before three dayes were expired after the death of the detunct that the Bish. should be elected by ãâã Clergy people their election should be ratified by the Magistrate of the citie and the Pope by these wordes voluââ¦us jubââ¦mus that is Wee will and wee command otherwise the election shall bee voyde and of none effect Bonifacius the fourth gathered another Assembly in the eight that is in the last yeere of the reigre of Phocas wherein hee gaue power to Monkes to preach to minister the Sacramentes to heare confessions to bind and loose and asââ¦ociated them in equall authoritie with the Clergie Bracara or Braecara vulgarlie called Braga is a towne in ââ¦ortugall In the yeere of our Lord 610. and vnder the reigne of Gundemarus king of Gothes reigning at that time in the countrey of Spaine assembled some Bishops of Gallicia Lusitania and of the Prouince called Lucensis of olde It was ordained That euerie Bishop shoulde visit the Churches of his Diosie and see that Baptisme was duelie ministred and that Catechumeni twentie dayes before their baptisme shoulde resort to the purifications of Exotcismes and shoulde bee instructed in the knowledge of the Apostolicke Symbole and that the people shoulde bee exhorted to beware of Idolatrie Adulterie Murther Peââ¦jurie and all other deadlie sinnes That Bishops should not lift vp the third part of ãâã oblations of the people but that it should remaine in ãâã paroche Church for furnishing light and for repairing the fabrike of the Church and that the Bishop shoulde compell none of the Clergie to attende vpon him in seruile workes That bishops for ordination of the Clergie shoulde receiue no rewardes That neither a little balme nor yet the price thereof should bee exacted from the people for their baptisme in any time to come lest they should seeme with Simon Magus to sell the gift of God for money That bishops before the dedication of Churches shall see a charter containing a sufficient maintenance for them who shall serue in the Church and for a substantiall furniture of lightes thereunto A Church builded for gaine contribution of the people redounding to the vantage of the builder shall not bee consecrated Parents who are poore present their children to baptisme if they offer anie thing voluntarilie it shall bee accepted but they shall not bee compelled to pay anie thing neither shall a pledge bee required from them lest poore people fearing this with-holde their children from baptisme If anie of thâ⦠Clergie bee accused of fornication let the accuser proue his accusation by 2. or 3. witnesses according to the precept of the Apostle cls let the accuser be excommunicate That Mââ¦trapolitane Bishops shall signifie to others of the Clergie the time of theobseruation of Easter or Pashe day and the Clergie after the reading of the Gospell shall in like manner intimaââ¦e the day vnto the people That whosoeuer tasteth meate or drinke before hee consecrate the oblation of the Altar shall bee deposed from his office In the yeere of our Lord 613. assembled in a Towne of France called Altissidorum otherwise Antissidorum vulgarlie Auxerre a number of Abbots and Presbyters with one bishop and three deacons In this Councell they damned sorcerie and the seeking of consultation at sorcerers in the first third fourth and fift Canons Whereby it appeareth that sorcerie hath bene in frequent vse in France Manie superstitious constitutions were set downe in this Synode concerning the number of Masses prohibition of tasting meate before Masse concerning buriall prohibition of baptisme before the festiuitie of Easter daye except vpon necessity and feare of approching death prohibition of Matrimoniall copulation with their own wiues to presbyters and deacons after their blessing and consecration with prohibition of marriage also to the widowes of the defunct presbyters deacons or sub-deacons this was a yoke of Antichristian subjection indeed Brother and sisters children are forbidden to marrie It is not lawfull for a presbyter to sit in judgement when any man is condemned to death It is not lawfull for a Clergy man to cite another of the Clergie before a secular Iudge It is not lawfull for a woman with a naked hand to touch the holie Eucharist It is not lawfull to take refreshment of meate with an excommunicate person If any of the Clergy receiue an excommunicate man without the knowledge of him who hath excommunicated him he shall receiue the like sentence that is he shall likewise be excommunicated It is not lawfull for a presbyter in banqueting time to sing or dance Manie Canons to the number of 45. were concluded in this Councell but I haue determined not to ouer-lade a little booke with commemoration of an heape of vnprofitable vnnecessarie and superstitious Canons In the yeere of our Lord 364. and in the 24. yeere of the reigne of the Emp. Heraclius a Councell was gathered in Hispalis a towne of Spaine vulgarly called Ciuill la grand It was gathered by Isidorus B. of Hispalis at the command of king Sisebutus who was both present and President in this Councell For two principall causes was this Synode conueened namelie for suppressing the heresie of ãâã ãâã ãâã ãâã ãâã which was a branch of the heresie of Eutyches secondly for decision of questions which arose amongst bishops concerning the marches and boundes of their diocesis with some other Ecclesiasticall causes They had 13. Sessions or meetinges as is declared 2. Tom. Concill In the first action Theodulphus bishop of Malaca complained that by injurie of warres an ancient paroch Church was separated from his towne and possessed by others It was concluded that he should be repossessed again into his ancient priueledges that prescriptioÌ of time should haue no place if it were known that hostilitie and warre-fare had hurt a man in his rights In the second Session the controuersie betwixt Fulgentius bishop of Astigita and Honorius bishop of Corduba concerning the marches of their dioceses was debated and men were chosen to visite the boundes and to decide the controuersie In the third Session compeared Cambra bishop of Italica a Towne of the prouince of Spaine of olde called Baetica hee complained against one of his Clergie named Passandus that he being brought vp from his infancie in the Church of Italica yet had fled without anie just cause to Corduba It was ordained that whosoeuer fled from his owne Church vnto another should be sent backe againe and should be thrust into a Monasterie and should bee deuested of his honour for a time to the end that the sharpenesse of Discipline might correct the licencious libertie of vaging and wandering In the 4. Session it was complained that some were consecrated to be Leuites in the Church of Astigita who had maried widowes
of the holy resurrectioÌ might be expected with coÌsecrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen ãâã ãâã ãâã ãâã ãâã Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorââ¦igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tââ¦ke hââ¦ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilââ¦dge Church-men who dwell in the borders coÌfining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
that same Church which hee would haue harmed and in the meane time the permutation afore-saide shall stand firme and stable Hee who hath augmented Church-rentes either by conferring or acquiring some augmentation vnto it hath some libertie to set Church-seruantes at libertie prouiding alwayes they abide vnder the patrocinie of the Church Because the patronage of the Church neuer dieth let those seruants whom the Church hath set at libertie and their posteritie be obedient vnto the Church and depende vpon their patrocinie If they be vnthankfull let their libertie be forfeite and let the Church defende them from all insolencie and wrong Seruants who are set at so full libertie that their patrones haue kept no band of subjection ouer their heads if they be vnspotted and vnreproueable they may be promoted to Ecclesiasticall offices But it is vnseemelie that anie man shall bee receiued into a spirituall office who is bound vnto the seruile subjection of an earthly master In ende earnest supplications are ordained to bee made to God for preseruation of king Sisenandus and the nation of the Gothes and many Anathems are pronounced against them who shall presume to violate the othe of alledgeance made to the king In ende the Actes of this Councell are subscribed by Isidorus bishop of Hispalâ⦠and other seuentie bishops IN the first yeere of Chintilla king of the Gothes and about the time of the reigne of the Emperour Heracleon conueened with Eugenius bishop of Toledo other twentie bishops In this Councell nothing was entreated except a mandate was giuen concerning the yeerely Letanies that shoulde bee made three dayes immediately following the Ides of December and if the Lords day interueened then these 3. dayes Letanies should bee differred vntill the beginning of the next weeke In these 3. dayes pardon for sins should be humbly begged at the hands of God with teares The rest of the ordinances of this Councell appoint supplications to bee made to God for preseruation of the king and his children and that they shall bee accursed who dare presume to suite the kinglie authoritie without the consent of the whole countrey of SPAINE and the Nobilitie of the nation of the GOTHES and that no man shall raile vpon the king or lie in waite for his life IN the yeere of our Lord 652. or as others reckon 650. Pope Martinus gathered a Councell at Rome of moe than 100. Bishops The errour of the Monothelites obstinately defended by Paulus bishop of ConstaÌtinople was the occasion of this Councell together with the impious edict of the Emperour Constans set out in fauours of the heresie of the Monothelites In this Councell ouer and besides an ample confession of faith manie decrees and constitutions were made all tending to damne those who denied either the Trinitie or the diuine vnitie in the diuine nature or the manifestation of the second person of the Trinitie and his suffering in the flesh or the perpetuall virginitie of the Lordes mother or the two natiuities of Christ one before all times and another in time by the operation of the holie Spirite or the conformitie of Christ to vs in all thinges sinne excepted or the distinction of the two natures after the ineffable vnitie or the distinction of willes and operations in Christ. In like manner all were damned who made opposition to the fiue preceeding generall Councels In particular Theodorus of Pharatrita Cyrus of Alexandria Sergius Pyrrhus and Paulus bishops of Constantinople were damned as patrones and obstinate defenders of the heresie of the Monothelites There is more frââ¦quent mention of Fathers than of Scriptures in this Councââ¦ll a perilous example to the posteritie IN the yeere of our Lord 653. and in the third yeere of Chintillâ⦠King of Gothes in Spaine the 6. Councell of Toledo was assembled of 52. bishops Eugenius b. of Toledo being president The occasion seemeth to haue bene the renouation of old heresies contradiction to preceeding Councels After a confession of the Faith Letanies are ordained to be said as was appointed yeerelie for preseruation of the King It was ordained by the aduisâ⦠of the Councell with consent of the King his Nobles That no man should be tolerated to dwell in the kingdom of Spaine who did not professe the true Catholicke faith that kings in al time to come before they were placed in their royall seat should be bouÌd by the obligation of a solemne oath to interpone their authority that this act might bee obeyed Otherwise let the King refusing to put this act in execution be counted accursed and bee a faggot of the flames of euerlasting fire What Feââ¦dinandus king of Spaine did in driuing out of his dominions the Iewes and the Saracenes some alleadge that it was done vpon the ground of this act but nowe it is not a fit time to examine that question No man shall presume by Simonie or largition of money to atteine to Ecclesiasticall offices If any of the Clergie obtaine a pension out of the Church rentes let him possesse it vnder the title of Praecaria lest by long possession the Church rents be diminished If any person be cloathed with a religious habite which hee hath voluntarily accepted if afterward he forsake it let him bee excommunicated if he returne not againe vnto his order The seuenth Canon is a renewing of the 54. Canon of the 4. Councell of Toledo A married man who voweth chastitie in time of sicknesse if he recouer health and haue not the gift of continencie let him cohabite againe with his wife but if shee die hee is debarred from the second marriage which notwithstanding is permitted to the wife if shee haue not vowed This Canon is not set downe by precept and commandement but permissiuely through indulgence and a consideration of humane infirmitie Seruants whome the Church hath set at libertie when one Prelate dieth and another succeedeth they are bound to renew the charters of their land which they possesse else their charters shall be voyde and of none effect if they be not renewed within the space of a yeere next after the election of the new Prelate The children of them whom the Church hath set at libertie if their parents bring them vp in learning they shall be brought vp in that same Church from which their libertie did arise and shall serue the Bishop of that Church alwayes without prejudice of their libertie Let no man vpon occasion of an accusation bee punished vnlesse his accuser bee presented and incase hee bee a vile and infamous person let no sentence be giuen out vpon the ground of such accusation except into an action of treason against the life of the King He who hath committed hainous offences and fearing punishment fleeth to the enemies of his countrey for refuge let him be excommunicated Let young men honour them who are in great credite and fauour with Princes And
let Seniors louingly cherish the younger sort and present vnto them profitable examples of a good conuersation The 14. and 15. 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 Hispalââ¦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 ãâã ãâã ãâã ãâã ãâã 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 suffââ¦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 consecrââ¦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
be miserably disioyned if such things be not comported with by the fauourable Reader it will bee hard to abridge this head of Councels to the contentment of a learned Reader This Councell of Bracara by Caranza is called the first Councell of Bracara In it manie olde opinions of the Priscââ¦llianistes and Manicheans concerning prohibition of Marriage meats are damned together with the heresies of Samosatenus Photinus Cerdon and Marcion Canons set foorth in this Councell are so coincident with the Canons of other Councels that there is no necessitie to make rehearsall of them In the 30. can of this Councell it is ordained That no poesie shall bee sung in the Church except the psalter of the olde Testament IN the 4. yeere of Bambas king of Gothes 8. bishops were assembled in Braga In the beginning of the Councell for confession of their faith they made a new rehearsall of the summe of the Nicene faith After this they set down 8. ordinances in manner following 1. That all superstitious opinions beeing rejected bread and wine mixed with water onelie should be offered in the Sacrifice and not the liquor of milke nor pure vnmixed wine nor bread dipped in wine Hââ¦ere marke that the giuing of vnmixed wine to the people in the Sacrament or Sacrifice is called superstition such bitter fruites doe ensue vpon magnifying the traditions of men that Christes owne institution is called superstition 2. That vessels dedicated to God bee not abused and employed to seculare and humane vses 3. A Presbyter when hee saieth Masse let him bee clothed with his Orarium on both his shoulders and bee signated on his brest with the signe of the Crosse. 4. Let no person of the Clergie cohabite with women no not with their owne sisters without witnesses of their conuersation 5. Vpon Festiuall dayes reliques enclosed in an arke shall bee borne vpon the shoulders of the Leuites as the Arke of GOD in the olde Testament was accustomed to bee borne 1. Chron. 15. 15. and not about the necke of a bishop and incase the bishop will needes carry them himselfe then shall he walke on foote with the rest of the people not be carried in a coach by his deacons Here marke how mens traditions are equalled to the commandemeÌt of God 6. Presbyters Abbots and Leuites for the dignity of their calling shall not be punished with stripes by the bishop lest in dispersoning the principall members of his owne body hee bring himselfe into contempt of his subjectes 7. Let no honour bee solde for promise of rewards 8. Let gouernours of Churches haue a greater regarde to the weale of the Church than to their own particular affaires In end thanks is giueÌ to God to the king for their meeting they subscribe the fore-named ordinances Here marke that in the countrey of Spaine the king still keepeth in his owne hand power of conuocating Councels IN the yeere of our Lord 681. in the 12. yeere of the reigne of Constantinus Pogonatus a generall Councell was assembled at Constantinople by the authority of the Emperour and not by the commandement of Pope Donus nor Agatho his successor nor of Leo 2. the successour of Agatho as the Diuall letter of Constantine directed to Pope Donus and receiued and obeyed by Pope Agatho clearly testifies As for the number of bishops coÌuened there is an infinite discrepance betwixt the authors who make rehearsal of their number the least number reckoned is 150. The question discussed in this Assemblie was about the willes and actions of Christ. Macarius patriarch of Antiochia Stephanus his disciple partinaciously defended the errour of the Monothââ¦lites confirming also their opinion by the testimony of Honorius sometime bishop of Rome whose letters written to Sergius sometime bishop of Constantinople being read in the opeÌ audience of the Councell made it clearly known that he also was infected with the errour of the Monothelites For this cause Honorius b. of Rome Sergius Pyrrhus and Paulus bishops of Constantinople Cyrus b. of Alexandria and Macarius b. of Antiochia were all excommunicated likewise Polychronius a ridiculous Monke and his complices were excommunicated and with great shame and ignominy rejected from the fellowship of the Church For he offered to proue the opinion of the Monothelites to bee the trueth of God by writing the summe of that opinion in a paper and ouer-spreading it vpon a beere wherein a dead man was laide hee put the Councell in hope that hee shoulde raise the dead man to life againe but after triall hee was founde to bee a lying and a deceitfull fellowe and hee likewise was excommunicated This Councell made no Canons and Constitutions concerning Church discipline as other Councels had done before For this cause Iustinian the second the sonne of Pogonatus gathered these same Fathers who had bene in the preceeding Councââ¦ll to perfect the worke which they had begun They made manie Constitutions but two in speciall which displeased the Romane Church First they annulled the doctrine of the Church of Rome concerning prohibition of Marriage to men in spirituall offices Secondly they ordained the Patriarch of Constantinople to bee in equall authoritie with the Pope of Rome These Constitutions and Canons Pope Sergius refused to subscribe albeit his ambassadoures in his name had subscribed them in Constantinople BAmbas King of Gothes resigned the title of his Royall authoritie to Euringius and he was content to bee shauen and enter into a Monasterie In the first yeere of the reigne of Euringius 33. bishops with some abbots 13. noble men of Court conuecned at Toledo The King amongst many other things protested that hee was content that whatsoeuer thing in his lawes seemed repagnant to reason it should be corrected by the prudent aduise of this Councell The Fathers of this Councell for confession of faith adhered vnto the Councell of Nice After this the hand-writinges and seales of Bambas and the nobles of his Court and the testimonie of Iââ¦lianus Arch-bishop of Toledo are presented whereby it was knowne that Bambas had resigned his gouernement in fauour of Euringius willing them to choose him to bee his successour So it came to passe that Euringius was solemnly proclaimed to bee King and the people were assoyled from the oath of alleadgeance made to Bambas and were astricted to the obedience of King Euringius In this Councell it was forbidden that newe bishoprickes should be erected in villages and the bishop of Emerita begged pardon for this that he had ordained a bishop in a certaine village being compââ¦lled so to doe by the coÌmandement of King Bambas They who stand at the Altar and sacrificeth are commanded to eate of the sacrifice as often as they offer it The actes made in preceeding Councels against the Iewes were renewed and amplified in this Councell and thankes was giuen to God and the King for their meeting Other Councels of Toledo vnder the reignes of Euringius and Egita
and saith shee hath committed none iniquitie ambition so blindeth her eyes that vnconstancie is counted no fault and taking deepe roote in her heart hideth from the eyes of her mind the sight of heauen and all heauenly vertues such as humilitie modestie constancie and vprightnesse of a siable and vnwauering heart The preheminence that God licenciateth to bee sought ouer brethren is like to the preheminence of Moses ouer the Elders he ascended higher vpon the mountaine of God than they did and when he came downe againe from the mountaine of God his face shined with greater splendor of celestiall glorie than the faces of others did Would God Pastors could striue to attaine to such preheminence for the striuing for prerogatiue of places hath bred many vnnecessary and vnfruitfull contentions in the Church as an ancient Father hath well marked This supremacie aforesaid so vnhonestly sought was vsed tyrannously vnrighteously Pope Bonifacius the fourth dedicated the Temple called Pantheon wherein all the Gentile gods were worshipped this Temple I say he dedicated to the Virgine Marie and to all the Martyrs rather changing than correcting the vile abomination of Idolatrie Honorius the first in the sixt generall Councell was found to haue bene an Eutychian heretique The Popes Martinus the first and Eugenius the first Vitalianus and Adeodatus were so puft vp in pride that they counted the Bishops of Rââ¦uenna heretiques onely for this because they receiued not their ordination from the Bishops of Rome were not subject to their authoritie And this heresie they called ãâã ãâã ãâã ãâã ãâã Pope Sergius 1. obstinately refused to subscribe the decrees of the sixt generall Councell partlie because in it the doctrine and lawes of prohibition of marriage to men in spirituall functions was damned and partlie also because the Bishop of Constantinople was equalled in honour with the bishop of Rome Constantinus the first and Gregorius the second were the first open and auowed traitors against the Emperours the one of them rased the name of the Emperour Philippicââ¦s out of charters the other assoyled the subjects of Italie from the oath of all edgeance to the Emperour Leo Isaurus because these two Emperours dââ¦tested the worshipping of Images What villanie was in Pope Stephanus the thirde who perswaded CAROLVS MAGNVS king of FRANCE to repudiate his wife BERTHA the daughter of DESIDERIVS king of LOMBARDIS abusing in moste impudent manner the wordes of holie Scripture What fellowship hath righteousnesse with vnrighteousnesse and what communion hath light with darknesse 2. Coriââ¦t chap. 6. vers 14. In that place the Apostle is giuing counsell to Christians who are disposed to marrie not to couple themselues in matrimoniall band with infideles but the counsell of the Apostle to them who are alreadie married euen with infideles is this If any brother haue a wife that beleeueth not if she be content to dwell with him let him not for sake her 1. Cor. 7. 12. So that albeit Bertha the daughter of Desiderius had bene an infidell shee beeing willing to cohabite with her husband there was no reason to repudiate her But now the bishops of Rome are become wiser than the Apostles of Christ and they bid repudiat the wife with whome the Apostle Paul in expresse wordes biddeth a Christian man cohabite It is more intolerable that Suphanus the third calleth Bertha an infidell was she not baptised in the name of Christe was not her father Desiderius before him Aistulphus partakers of the Lordes holie Sacramentes was not Rachis the brother of Aislulphus so deuout according to the superstitious forme at that time commended in the Romane Church that hee forsooke his kingdome and entered into a Monasterie there to leade his life But the bishops of Rome are become so prodigall of their reproachfull speaches that all persons are counted Infideles who followe not absolutely all the conceites of their changeable mindes Pope Adrian the first with aduise of a great Councell ordained that no man should bee consecrated bishop of Rome before hee had receiued investment by staffe and ring by the Emperour but Gregorius 7. by the contrarie cursed them who receiued inuestment from the Emperour anno 1073. These two popes speak contradictory things yet they must be counted holy Fathers who cannot erre Pope Leo the third tooke vpon him boldnesse to change the Empire and to proclaime Charles the Great king of FRANCE to be Emperour in the West And Baronius the moste inââ¦pt expounder of Scriptures of anie learned men of late dayes defendeth this doing of Lââ¦o by a place of Scripture The moste High beareth rule ouer the kingdome of men and giueth it to whome hee will Dan. 4. 22. Daniel in that place speaketh of the Eternall GOD who indeede is moste high and giueth the kingdomes of the worlde to whome hee pleaseth but Baronius applieth this to the bishop of Rome as if hee were moste high and had the kingdomes of the worlde at his owne dispensation to giue them to whome he pleased So saide the Deuill of himselfe Luke 4. 6. but hee lied for hee had no such power and Baronius attributing this power vnto the Pope lieth as impudentlie as the Deuill did sergius the second with his brother Benedictus for gaining vanta e vnto themselues were not ashamed to sell bishoprickes and to preferre men to spirituall offices not for the worthinesse of their giftes but for the weight of their numbered money and so the chaire of ROME was filthilie spotted with simonic Yea it came to passe that the pridâ⦠and simonicall auarice of the bishops of ROME brangled their late vsurped authoritie so that AVGVIBERTVS bishop of MILLANE with allowance of many bishops of ITALIE disclaimed the authority of the bishop of ROME and with great difficultie after the issue of two hundreth yeeres was the chaire of MILLANE reduced againe to the obedience of the bishop of ROME in the dayes of Pope Stephanus the ninth It grieued the bishops of ROME that they were bound by the constitution of Adrian the first to haue the allowance of the Emperour to their election and therefore by degrees they endeuoured to shake off that yoke of bondage Stephanus the fourth was elected without the fore-knowledge of Ludovicus ' Pius but he pacified the Emperours wrath by his comming to FRANCE Pascalis the first in like manner was chosen bishop of Rome without the foreknowledge of the Emperour Neuerthelesse by his letters sent to the Emperour Ludouicus he excused himselfe and ratified the constitution of Adrian In like manner Leo the fourth following the example of his predecessors was admitted without the fore-knowledge of Lotharius hee likewise excused himselfe to the Emperours sonne Ludouicus pretending that the sudden incursion of the Saracenes was the cause mouing the people to precipitate his election and hindering himselfe to make due aduertisement to the Emperour Lotharius in whose time he was elected But the issue after following declared that all these excuses
were nothing else but a seeking of occasions how to shake off the yoke of the Emperours subjection Was not the chaire of Rome abused the worlde mocked and the Christianitie exponed to the derision of Heathen people when Pope Ihonne the eight of the feminine sexe sate in the Apostolicke chaire taking the greater libertie to play the Harlot because shee had an vncontrolled preheminence Onuphrius in counting this to bee a fable rather than a true Historie is not vnlike to the Philosopher who denied that the Heauen was vnder a continuall motion and turned about by a circulare reuolution So doeth Onuphrius take libertie to brangle the credite of all ancient Histories Philip Morney notably discouereth the falsehood and shifting excuses of Onuphrius who alleadgeth that this fable of a feminine Pope sprang vp by occasion of a libidinous Pope called Ioannes the twelft who had three notable Harlots attending his lust namely Ioanna Raineria Stephania Now saith Onuph all things being ordered according to the pleasure of IoaÌna as if she had bin Pope of this proceeded the rumor of a feminine pope But Philip Mor. citing the testimony of Lintprandus proueth that the coÌcubines of JoaÌnes 12. were Raineria Stephania but no meÌtion is made of Ioanna as one of the Popes concubines but only of one named Anna the Popes nice not his concubine so that Onuphrius in prouing the Historie of the feminine Pope to bee a fable hee is founde himselfe to bee fabulous and an inuenter of lies Nicolaus the first suffered Lodouik the second the sonne of Lotharius to goe on foote and to leade his bridle while as the Pope was riding on horse-backe which proude fact Platina cannot excuse better than to count Nicolaus so venerable a man that he was accounted of all men as a god In like manner hee compelled Lotharius prince of Loraine and brother to Lewes 2. to forsake his newe married wife Valdrada and to adhere againe vnto his first wife named Thiethberga vnder paine of cursing This is the first time wherein the bishop of Rome durst take boldenesse to threaten the princes of FRANCE with his cursinges So the bishop of Rome who fished in all muddy waters partly by the intestine discord of the posteritie of Charles the Great and partly by their faults he increased his owne estate mightily so that hee became like vnto a mightie Hunter who goeth to the Forrest of intention to pursue one beast onely neuerthelesse his dogges doe no sooner barke but all the beasts in the Forrest are agaste and with feare and trembling looke when they shall be pursued This is that Pope whome the Romane Church hath honoured with the reuerende name of the third Helias but he was vnlike vnto the first Helias and more vnlike vnto the seconde Helias to wit vnto John Baptist The first Helias girded vp his loynes and ranne before Achab vntill he came to Jzreel But Pope Nicolaus suffered the Emp. to goe on foote and to leade his horse by the bridle The seconde Helias came to prepare the waye of the Lord but pope Nicolaus whome they call the third Helias prepared a way to his successours and to the standing of the popedome because hee was like vnto a Citie of refuge vnto all men who appealed from their owne ordinarie Iudges willing once fullie to possesse the chaire of Rome into that priueledge to bee Iudges of all appellations Adrian the second by those same meanes increased his papal authoritie by which Bonifacius the third had first grounded the popedome namely by flattering of a notable parricide Basilius Emperour of the East who had traitorously slaine the Emperour Michael who had made him associate with himselfe in gouernement This Emp. Basilius so highly aduanced Adrian that in the eight generall Councell assembled in Constantinople for deposition of Photius and restitution of Ignatius no man was permitted to haue ingresse to the Councell except hee who first subscribed to the supremacie of the bishop of Rome Morecuer the Emperour Basilius procured that the Bulgarians should be subject to the Pope of Rome and not to the Patriarch of Constantinople How beit this ordinance violentlie extorted contrarie both to equitie and custome could not continue long After Adrian succeeded pope shonne the ninth who restored Photius at the desire of Basilius Emperour of the East This inconstancie of pope Ihonne the ninth who restored Photius whom his predecessor Adrian the second had deposed furnisheth occasion to Baronius to affirme that this is the pope who was supposed to haue beene of the foeminine sexe in respect of the inconstancie of his flexible and effeminate minde and so much the more because that pope Ihonne the ninth not onely restored Photius to his place againe but also ramuersing his affection againe he cursed Photius because hee had gathered a Councell at Constantinople of 380. bishops wherein hee annulled the decrees of the preceeding Councell vulgarlie called the eight Generall Councell Moreouer it was ordained in this Councell conueened by Photius that the pope of Rome shoulde accept no man into his fellowship whome the patriarch of Constantinople had excoÌmunicated by this decree cutting off all appellations from Constantinople to Rome This fact so grieued the pope that hee cursed Photius whome before hee had restored to his office againe Heere I leaue Baronius and Onuphrius reckoning one against another concerning the feminine pope Baronius saith it was pope Ihonne the ninth whose inconstancie gaue occasion to the rumoured opinion of the feminine pope Onuphrius saieth it was the inconstancie of a libidinous pope Ihonne the twelft following all the desires of an harlot but if either of them had written truelie it had beene more competent in such a sense to haue saide that there had beene manie femenine popes rather than one onelie The barbarous crueltie of Stephanus the sixt other reckon Stephanus the seuenth against Formosus Whose dead bodie he raised out of his sepulchre and cut off his consecrating fingers and cast them into Tiber Is there any fact of vnnaturall inhumanitie practised amongst the Indianes and Aethiopians comparable to this Onuphrius counteth this Historie also to bee a fable as if his impudent deniall of euerie vnhonest fact done by the bisshops of Rome were able to derogatâ⦠credit to all auncient Histories But what shall bee thought of the opposite decrees of Councels gathered by Formosus Stephanus no lesse repugnant one vnto another than light is vnto darknesse Shall it bee thought that these opposite Councels were indited by the holie Spirit as if the holie Spirit coulde bee repugnant vnto himselfe From the 900. yeere of our Lord vntill the 1000. yeere the bishops of Rome were so farre degenerate from the manners of their ancient predecessors that whereas the auncient bishops of Rome attending the holie exercises of prayer and exhortation contemned dignities offered vnto them now by ambition and bribes they striue for the Popedome and when they haue gotten it as cruell tyrants they
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 SacrameÌt 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 ââ¦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 ãâã ãâã ãâã ãâã ãâã 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
is a propitiation for our sinnes the sinnes of the whole world This ground being once laide that Christ is the only person in whom the Father is well pleased with vs and Christes sacrifice is the onely meanes whereby we are reconciled to God In the second place we shall consider wherefore the word of propitiation was in so frequent vse in the olde Testament The golden coucring of the Arke was called the propitiatorie likewise the tenth day of the seuenth moneth whereupon the High Priest entered once in the yeere within the Vaile and into the most Holy place it was called the daye of propitiation and the sinne-offeringes were called propitiatorie sacrifices To this doubt the Apostle answereth that the lawe hauing the shadowe of good thinges to come and not the verie image of the thinges can neuer with those sacrifices which they offer yeere by yeere continuallie sanctifie the commers thereunto By these wordes it is euident that the sinne-offering and the blood carried within the Vaile and the golden couering of the Arke had no power to purge the consciences of men from sinne onelie they were types and figures representing Christ in whome that was to bee actuallie performed which was represented by those figures And like as no prefiguration sacrifice in a proper sense could be called propitiatorie Euen so in like manner no commemoratiue sacrifice of Christes death can bee called a propitiatorie sacrifice except typically and figuratiuely The wordes of Augustine speaking of the sacrament of the Altar in the celebration whereof there was a commemoration of the names of manie men who were departed this life presenteth to Papistes some occasion of cauillation for they saye that Augustine thought the sacrament of the Altar to bee a propitiation for men who had beene of a middle-ranke that is neither of the best nor of the worst sort of people But they who are well acquainted with Augustines writinges will not bee easilie miscaried with such Amphthologies as lurke in wordes True it is that AVGVSTINE calleth the Sacrament a Sacrifice but in what sense A commemoratiue Sacrifice as hath beene declared alreadie And in the like sense hee calleth the Sacrament of the Altar propitiatio because in it there is a commemoration of the propitiatorie sacrifice which CHRIST offered vpon the Crosse. His distinction of men who are departed in three rankes some haue beene verie good men others haue beene verie badde men the third ranke haue neither bene the best nor the worst sort of people together with his doubtsome opinion coÌcerning the estate of weake Christians who are departed this life presenteth no solide grounde to any man to build his argument vpon the testimonie of a doubting author The next worde of the definition is vnbloodie Howe repugnant this part of the definition is vnto the former part wherein it was called a propitiatorie Sacrifice GOD willing I shall declare in the last head concerning the absurdities of the Masse For one speciall respect Papistes shoulde speake sparinglie of their vnbloodie hostie for they haue made it bloodie by the cruell shedding of the blood of manie innocent people whome they haue persecuted to the death massacred tormented with formes of newe inuented crueltie circumueened by false and deceitfull promises and they haue excogitated horrible treasons the like whereof haue not beene hearde since the foundation of the worlde and these villanies were hatched in their hatefull heartes for the establishing of their Idolatrous Masse Vesperae siculae maye bee called an vnbloodie Euen-song and the sacrifices offered to DIANA in TAVRICA CHERSONESVS maye bee called vnbloodie sacrifices with better reason than the Popishe Masse can bee called an vnbloodie sacrifice because the seruice done to DIANA albeit it beganne with the shedding of humane bloode yet it ended with the shedding of the bloode of beastes But the crueltie of the Papistes will make no such exchange because they walke in the way of Cain The next part of the definition is this That in the Masse the Priest offereth the bodie of the Sonne of GOD to the Father No part of the definition is more vntollerable and more flatlie opposite to holie Sripture than this part for holie Scripture setteth downe CHRISTES bodie as the onelie propitiatorie sacrifice and CHRIST himselfe as the onelie High Priest who offered this sacrifice And to transferre this high honour onelie due to CHRIST vnto a sinfull man it is a thing vntollerable to true Christians who are affectioned to the glorie of IESVS CHRIST their Master and Sauiour But incase a mortall and sinfull man will take vpon him such boldnesse as to offer the bodie of the Sonne of GOD in a sacrifice to the Father let vs consider by what warrande of the calling of GOD dare hee presume so to doe Papists affirme that when CHRIST instituted the holie Supper at one and the selfe same time hee instituted both a Sacrament and a Sacrifice and consecrated his Apostles and their successours to bee Priestes of the newe Testament to offer vp the bodie of Christ vnto His FATHER vnder the formes of Bread and Wine and these were the wordes whereby they were consecrated to this Priesthood Doe this in remembrance of mee The Apostle Paule vnderstood the meaning of the words of Christ better than the whole Councell of Trent did and he expoundeth these wordes ãâã ãâã ãâã ãâã ãâã that is Doe this referring them both to Pastors and people To Pastors when he saith That which I deliuered vnto you I receiued of the Lord to people when he saith As ost as yee drinke drinke it in remembrance of me Then the Pastors do this when they minister the SacrameÌt expressely according to the institution of Christ and the people doe this when they eate and drinke at the Lordes Table in remembrance of the Lords death But the Apostle Paul doeth not expound the wordes ãâã ãâã ãâã ãâã ãâã as the Councell of Trent hath done More-ouer if CHRIST in these wordes ãâã ãâã ãâã ãâã ãâã that is Doe this hee ordained his disciples to be Priests of the new Testament and to offer in sacrifice the bodie of Christ to his Father then Christ when hee ministred the holy Supper hee offered himselfe in a sacrifice to the Father for hee biddeth them doe that same thing which hee did and consequently hee offered himselfe at two diuerse times and behoued to suffer twise as the Apostle testifieth which is an absurd thing once to thinke such a thing Further I maye boldly affirme that the Leuiticall sacrifices were not so farre different from the sacrifice of Christ as the Masse is different from it The Leuiticall sacrifices differed in manie thinges from the sacrifice of Christ as namely in the order of priesthoode in the worthinesse of the Priest in the excellencie of the sacrifice in the preciousnesse of the Tabernacle in the glorie of the Vaile and moste Holy place and finally in the vertue
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 blââ¦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 ofâ⦠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 ââ¦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 thuÅder-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 ConstaÌtinus 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
Lombardes were vtterly fubdued the chaire of Rome was inriched the reuenewe of the Emperour of the East was impaired and a ground was laide of the aduancement of the kinges of France to the Emperiall dignitie In this Emperours dayes the Turkes or Schythians inuaded the Armenians and molested the Saracenes and some countreys of Asia minor in ende they accorded with the Saracenes But this agreement could not bee perfected without condition That the Turkes in Persia shoulde vndergoe the name of Saracenes hoping thereby that they woulde easily embrace the Mahometane religion wherein their exspectation was not frustrate In the yeere of our Lord 579. and in the 18. yeere of the reigne of Constantine a wonderfull thing fell out amongst the wise men of Persia called Magi and Maurophori Persae they perswaded both themselues and others also That if any man would fell all that hee had and throwe himselfe headlonges from the walles of the cities his soule should incontinent bee tranfported to heauen So prone and bent is the corrupt nature of man to leane vpon vaine hopes and to belceue promises which GOD hath not made LEO the sonne of COPRONYMVS LEo the son of Constantinus Copronymus reigned 5. yeeres he followed the foote-steps of his father in zeale against worshipping of images and punished the Groomes of his owne chamber such as Iames Papias Strateius and Theophanes for worshipping of images The superstitious writers of the historie of this time such as Zonaras and Paulus Diaconus reckon the aforesaid persons in the Catalogue of holy Confessors But Christ he will neuer count them to be His martyrs who fight obstinatelie against his trueth euen vnto the death neither will Hee count them to be His Confessors who suffer justly inflicted punishmeÌt for contempt of the lawes of Magistrates beeing agreeable to the law of God IRENE and CONSTANTINVS her sonne AFter the death of Leo reigned Irene his wife with her sonne Constantine ten yeeres Afterwardes Constantine deposed his mother from her authoritie and reigned alone 7. yeeres And Irene on the other part taking this indignitie done vnto her grieuously she spoyled her sonne both of his eyes of his Empire cast him into prison where he died for heart griefe and she reigned againe 4. yeeres after her sonnes imprisonment So all the yeeres of the reignes of Irene her sonne conjunctly and ââ¦euerally first last were 21. yeeres This Empresse was superstitious malicious craftie infortunate She was a superstitious defender of the worshipping of images A malicious venomous hater of the name of Constantinus Copronymus whose dead body she commanded to bee brought out of his graue to bee burnt with fire resolued into ashes and to be casten into the sea albeit Constantine was her owne father in lawe The mercies of the wicked are cruell Her craft appeared in bringing her forces to Constantinople in the sixt yeere of her reigne vnder pretence of fighting against the Arabians and in disarming of them whom she knew to haue beene aduersaries to worshipping of images sending them in ships to the places from whence they came For before the dayes of Constantinus Copronymus the towne of Constantinople by famine pestilence being besieged 3. yeeres by the Saracens was miserably dispeopled so that 30000. of the people of Constantinople died But Copronymus for repairing of that losse sent for strangers and replenished the towne with new inhabitantes These strangers she sent back againe to the places from whence they came especially because in populare commotion they had set themselues in armes and minassed the Fathers conuened in Constantinople by Irene and her sonne for allowance of adoration of images Shee was infortunate because the Empire of the East was so extenuate in her time that it was rather like vnto a shaddowe than vnto an Empire So that in the subsequent historie I will forget after a manner the Emperours of the East and make mention of the Emperours of the West Now Irene was deposed and banished by Nicephorus who reigned eight yeeres after her banishment CHAP. II. Of Popes Patriarches Pastors and Doctors AFTER Pope SERGIVS succeeded IOANNES the sixt and continued three yeeres and three monethes And after him Pope Ioannes the seuenth continued two yeeres and seuen monethes he liued in the dayes of Iustinian the second who sent Ambassadours vnto him for procuring an vnion betwixt the Churches of the East and the West because they differed in opinions concerning the Canons of the sixt Generall Councell wherein prohibition of marriage to men in spirituall offices was disalowed and the Patriarch of Constantinople was equalled in authority to the Patriarch of Rome These Ambassadours aforesaide returned from Pope Ihonne the seuenth without any answere which proud carriage or as others doe thinke a cowardly forme of dealing all writers doe vituperate And after him succeeded Sisinius who continued not aboue twentie dayes in his Popedome After Sisinius succeeded Constantine the first and gouerned seuen yeeres and twentie dayes His Popedome was vndââ¦r the reignes of Iustinian the seconde Philippicus and Anastasius The Emperour Iustinian supported him against Foelix bishop of Rauenna who had refused to paye to the bishop of Rome the summe of money imposed to him in time of his ordination so that Foelix was taken prisoner by the Emperours Admirall and sent to Constantinople where his eyes were put out and hee was banished to Pontus Against the Emperour Philippicus he contended as one hauing authoritie to rase the name of the Emperour out of charters as hath beene alreadie declared This is the Pope who was made judge betwixt the bishops of Ticinum and Millane who contended for superioritie And Constantine eximed the bisshop of Ticinum from the jurisdiction of the bishop of Millan but in such way as he should be subject to the Church of Rome The Emperour Iustinian the seconde sent for pope Constantine who came to Constantinople and from thence went to Nicomedia where hee met with the Emperour and the Emperour kissed his feete Marke the growing and daylie increasing pride of the Romane Antichrist After Constantine succeeded Gregorius the second continued sixteene yeeres nine monethes and eleuen dayes Hee liued vnder the reigne of the Emperour Leo Isaurus whom he rashly excommunicated for abolishing of images Also hee drewe awaye from the obedience of the Emperour the countreys of He speria Aemilia Liguria and other parts of Italie forbidding them to paye tribute to the Emperour expresse contrarie to Christes commandement Matth. 22. 21. where He saith Giue vnto Caesar that which is Caesars c. and this Christ spake concerning paying of tribute Gregorie the thirde gouerned ten yeeres eight monethes and 24. dayes and followed the foote-steps of his predicessor both in aduancing the doctrine of the worshipping of images and in with-drawing the people of Italie from the obedience of the Emperour More-ouer he gathered a Councell at Rome wherein the worshipping of images had
allowance And the Emperour Leo was both excommunicated and likewise so farre as in him laye depriued of his Emperiall dignitie So early did the beast of Rome euen in ciuill matters vsurpe authoritie ouer the Princes and Monarches of the worlde In his dayes the towne of Rome was besieged by Luitprand king of Lombardis But Carolus Martellus a noble prince in France beeing sollicited by the letters of Gregorie to support the distressed estate of the Church of Rome hee perswaded Luitprand to desist from molesting and befieging the towne of Rome After Gregorie the third succeeded Zacharias the first and continued ten yeeres foure monethes and foure dayes In antichristian pride hee surpassed all his predecessors distributing the kingdomes of the worlde at his pleasure For hee procured that Pipinus the sonne of Carolus Martellus who was but a subject and a ruler of the kinges house shoulde bee annointed king of France and that Childericus the lawfull successour of the kingdome should haue his head shauen and bee thrust into a Monasterie Likewise he procured that Carolomannus the elder brother of Pipinus should be a Monke of the Order of Sainct Benedict in the Monasterie of Cassinates Rachis also king of Lombardes after he had reigned foure yeeres gaue ouer his kingly authority and entered into a Monasterie and exhorted his wife and children to doe the like and so his brother Aistulphus obtained the kingdome Pipinus was annointed king of France by Bonifacius at the commaundement of pope Zacharias anno 750. or as Platina reckoneth anno 753. What recompense of reward Pipinus rendered to the chaire of Rome for this beneuolence or rather this manifest iniquitie of Zacharias it will bee declared in the description of the life gouernement and carriage of Stephanus the seconde if the Lord please AFTER ZACHARIAS succeeded STEPHANVS the second and ruled fiue yeeres one moneth In his time Aistulphus king of Lombardes besieged Rome at two diuerse times and Stephanus implored the aide and assistance of Pipinus king of France at both times At the first time Pipinus besieged Aistulpbus in Papia the chiefe citie of the residence of the kinges of Lombardes and compelled him to restore to the chaire of Rome all the townes and lands which by violence he had reaued from them But at his second comming hee not onely relieued Rome from the siege of the Lombardes but also bestowed vpon the chaire of Rome the dominions of Rauenna and Penta-poles appertaining to the Emperour of the East and which they enjoyed since the death of Narses 170. yeeres In so doing there was such bargaining betwixt the kinges of France and the popes as was of olde betwixt Herod and the Iewes he gratified them with the blood of Christes Apostles and they gratified him on the other part by giuing to him the glorie of God Euen so Zacharias bishop of Rome bestowed vpon Pipinus the kingdome of France which duely appertained to another and Pipinus againe bestowed vpon the chaire of Rome the dominions of Rauenna and Pentapolis which duely appertained to the Emperour of the East It shall not bee amisse to make a particulare rehearsall of the townes territories bestowed vpoÌ the Church of Rome by the donation of Pipinus but not of Constantine as they haue rumoured most fabulously many yeeres agoe INPRIMIS Rauenna Bononia Imola Fauentia Commaclum Hadria Pompilii Forum Leuii ForuÌ Cesena Bobium Ferraria Ficoclas and Gabellum all these townes were vnder the dominion of Rauenna And in Pentapolis Ariminum Pisaurum Concha Fanum Senogallia Ancona Auximum Humanam Aesium Sempronii Forum Mons Feretri Urbium Balmense territorium Callas Luceolos Eugubium together with the Castles and Landes appertaining to these townes to wit the Prouinces called in our time Romandiola and Marca Anconitana and of olde Aemilia Flaminea and Picenum Thus wee see what a rich rewarde the chaire of Rome obtained for their defection from the Emperours of the East and their fauour towards the kings of France Also for further confirmation of friendship betwixt the bishops of Rome and the kings of France pope Stephanus the second procured that he should bee inuited to bee witnesse at the baptisme of the king of France his young sonne at which time as a man couetous of vaine glorie he suffered Pipinus and Charles his son to kisse his feete and to holde his stirrope and to lead his horse by the bridle and finally hee was content to bee mounted vp and carried vpon the shoulders of men leauing behind him an example of stinking pride to the posteritie after following After Stephanus the seconde succeeded his brother Paulus the first who continued 10. yeeres and one moneth In antichristian pride he was nothing inferiour to his predecessours for he sent Ambassadours to the Emperour of the East Constantinus Copronymus to exhort him to restore againe the images of the Saincts which hee had demolished with intermination of cursing if hee refused to bee obedient to the popes counsell In his time Aistulphus king of Lombardes died and Desiderius the last king of Lombardes reigned in his stead Constantine the brother of Desiderius king of Lombardis succeeded to Paulus the first a man admitted to the popedome before he had receiued Ecclesiasticall orders therefore he was hated of the people of Rome and denuded of his papall dignitie after hee had continued one yeere and one moneth some writers affirme that his eyes were thrust out and that hee was sent to a Monasterie others affirme that he was burnt with fire by the hatefull malice of the Romanes To him succeeded Stephanus the thirde who ruled 4. yeeres 5. monethes and 27. dayes hee gathered a Councell at Rome in the which 12. bishops of France sent thither by Charles de Mame were present with the bishops of Italie who disauthorised Constantine his predecessour annulled all his decrees Likewise they damned the 7. Generall Councell conuened in Constantinople by Constantinus Copronymus wherein the worshipping of images was disallowed But in this Laterane Councell assembled by Stephanus the thirde the worshipping of images getteth allowance And it was thought that God and the Sainctes were in deterior case than mortall Princes incase that images might be made to represent mortall Princes but not to represent God and his Saincts It was rumoured in this popes time that Charls king of France was of intention to marrie Bertha the daughter of Desiderius king of Lombardes Stephanus fearing lest this marriage should vndoe the friendship lately contracted betwixt the bishops of Rome and the kings of France disswaded Charles from the marriage aforesaid as if the marriage of a woman of the kinred of the Lombardes were a mixing of darknesse with light and of Belial with CHRIST And the minassing letter of Stephanus the third preuailed so farre at the hands of Charles the great that he repudiated Bertha the daughter of Desiderius his lawfull married wife after he had cohabited with her one yeere
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 celââ¦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 womaÌ 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 countrââ¦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 iââ¦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 preââ¦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
Romane Church supposeth that the wordes of Consecration are these ãâã ãâã ãâã ãâã ãâã c. that is Take eat this is my bodie And againe these wordes ãâã ãâã ãâã ãâã ãâã that is Drinke all of this for this is my blood of the New Testament which is shedde for manie for remission of sinnes But the Graecian Church thought that the blessing or consecration was not only made by the words afore-saide but also by prayer as Iustinus Martyr calleth the elements ãâã ãâã ãâã ãâã ãâã that is The foode blessed by the Worde of prayer Let no man separate the thinges that CHRIST hath conjoyned together to wit prayer and the wordes of the holie institution and wee shall easilie accorde about the consecration of the elementes The time in the which the elementes are thought to be consecrated is not the time in the which these wordes This is my bodie c. are begun to bee vttered but rather when they are ended So that the consecration is not an action fashioned by partes but wholly in one minute and at once perfected when the wordes are ended Albeit I agree to this opinion with full consent of my mind yet I could wish that the Romane Church who haue auouched the same would make no exception against their owne doctrine But when they speake of the intention of the consecrating Priest which is continually vnknowne to the people the people are left in a doubt whether they are partakers of Christes bodie or not And this is not the forme of the teaching of Christ to leaue the people in a suspence and doubting but to manifest clearely vnto them the mysterie whereof they doubt if so bee it bee necessarie to bee knowne as Christ manifested to his Disciples the parable of the sower and the seede and of the husbandrie and the tares c. The first word of Consecration is the principall word impugning Transsubstantiation for the word ãâã ãâã ãâã ãâã ãâã is a demonstratiue pronowne and it pointeth out something and Scripture conferred with Scripture is the best Commentarie to declare what is pointed out by the worde ãâã ãâã ãâã ãâã ãâã The Apostle Paule in his first Epistle to the Corinthians expoundeth the word ãâã ãâã ãâã ãâã ãâã by ãâã ãâã ãâã ãâã ãâã that is This bread and the seconde ãâã ãâã ãâã ãâã ãâã hee expoundeth it ãâã ãâã ãâã ãâã ãâã that is This cuppe So we see that the substance of the elementes in the Sacrament of the Supper are neither changed nor euanished but remaining in their former substaÌce they are honoured with a great honour to bee made Sacramentes of the Lordes blessed bodie and blood but their substance is not changed as saide is The next words of coÌsecration are these ãâã ãâã ãâã ãâã ãâã that is is my body The bread is the Lordes body because it is the Sacrament of the Lords body like as the Sacrament of faith to wit Baptisme saith August after a maner is faith euen so the Sacrament of the Lordes body after a maner is the Lordes body the wordes secundum quendam modum and quodammodo that is to say after some maner of way so oft repeted by August is forget by papists insomuch that they remember when August saith ferebatur Christus in manibus suis quando commendans ipsum corpus suum ait hoc est corpus meum that is Christ was borne vp in his owne handes when as deliuering his owne bodie hee saieth This is my bodie but they forgette the expositorie wordes in the which Augustine manifesteth his owne meaning namelie these Accepit in manus suas quod norunt fideles ipse se portabat quodammodo cum diceret hoc est corpus meuâ⦠that is Hee tooke into his handes as is knowne to the belieuers and did beare after a maner himselfe in his owne hands when he said This is my body It is better in singlenesse of hart to make a true rehearsall of the words of ancient fathers in that same sense the they spake than with deceitfull speaches to abuse the simplicitie of the Reader who possibly will not take paines to search out in what sense Augustine said that Christ did beare himselfe in his owne hands In like maner Augustine writing against Adimant saieth that the blood is the life euen as Christ was the Rocke Nowe the Apostle saieth not Petra significabat Christum but saieth Pââ¦ra erat Christus quae rursus ne corporaliter acciperetur spiritualââ¦m illam vocat id est spiritualiter intelligi docet that is the Apostle saith not the rocke signified Christ but hee saieth the rocke was Christ which againe lest it should bee taken in a corporall sense hee calleth it a spirituall rocke teaââ¦hing vs that wee should spiritually vnderstand it Then if we fellow the exposition of ancient Fathers it cannot be inferred of these wordes this is my bodie that the bread is transsubstantiated into the substance of Christes bodie for such vaine conceits neuer entered into their mindes Papistes doe grant that after consecration Sainct Paule calleth the elementes bread and wine because they haue the shewe and shape of bread and wine as the brasen Serpent was called a Serpent and Angels in Scripture are called men because they so appeared But this is a friuolous shift because the Apostle when he speaketh of bread and wine after the words of consecration he speaketh expressely of bread that is eaten and of wine that is drunken This cannot bee the shape and accidentes of the elementes but their verie substance The Angels did not appeare only in the shape of men but also had mens bodies indeede so that their feete were washed and they did eate and drinke with Abraham and Lot The brasen Serpent was not in shewe but in substance and altogether of brasse These examples helpe not An euill cause hath more neede of a true confession than of a false defence as August writeth and Chrysost. saith most truely that albeit a bitter roote may sende foorth sweete and pleasant fruites yet a roote of bitternesse can neuer produce sweete and pleasant fruites warning vs thereby to beware of men who disseminate and propagate erroures and obstinately striue against the knowne trueth of God The last wordes of the consecration are these Doe this in remembrance of mee Marke the worde ãâã ãâã ãâã ãâã ãâã for albeit Christ only suffered but once yet it is his will that wee should keepe a continuall remeÌbrance of his death because the death of Christ is the fountaine of our life Now when we offer the Sacrifice of thankesgiuing vnto God in the holy Supper because hee hath saued vs by the death of our Lord and Sauiour Iesus Christ. This Sacrifice which wee offer differeth from that which Christ offered vpon the Crosse because that Sacrifice was but onely once offered and was receiued into the most holy place as Chrysostome speaketh but this which we offer is ãâã ãâã
ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã sub ãâã ãâã ãâã ãâã ãâã that is wee offer in remembrane of his death and this which wee offer is a type to wit commemoratiue of that which he offered But because they hing by an haire and if any ancient Father cast out one worde albeit it were hyperbolically spokeÌ they fasten their gripes vpon it as if it made altogether for them Now Chrysostome saieth This Sacrifice which we offer is one and the selfe same Sacrifice which Christ offered Is it not good reason hee haue libertie to expounde the meaning of his owne words and so he doeth Our Sacrifice and Christs Sacrifice is one because we celebrate a remembrance of that Sacrifice once offered vpon the Crosse and of none other But that Sacrifice which Christ offered vpon the Crosse hath no neede to be reiterated saith Chrysostome in that same Homilie because it is like vnto a medicine which beeing once applyed hath a perfect vertue to saue vs from all our sinnes Hitherto I haue declared that the words of Consecration if they bee expounded as auncient Fathers expounded them they make nothing to proue the doctrine of Transsubstantiation Nowe let vs proceede further to see howe this definition of Transsubstantiation agreeth with the doctrine of the Apostles and of other auncient Fathers The Scriptures of God neither acknowledge an euanishing of the substance of bread and wine neither yet a chaunge of their substance into the substance of Christs bodie and blood For as much as the Apostle Paul speaking of the sacred elementes of the Lordes Supper at that time when they seale vp our conjunction with Christ which is not before the blessing breaking and distribution but after these holy actions the Apostle calleth the eating of the blessed bread ãâã ãâã ãâã ãâã ãâã and the drinking of the blessed Cuppe ãâã ãâã ãâã ãâã ãâã that is a communion of the Lords bodie and blood not excluding the substance of the elementes but expressely pointing out the wordes ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã that is the bread and the cuppe The moste ancient Fathers are moste vnacquainted with this Noueltie of Transsubstantiation for they all in one voyce for the space of 500. yeeres doe consent that the substance of bread and wine remaineth in the Sacrament after the wordes of Consecration albeit the vse of the elementes bee changed Iustinus Martyr saith that the elementes in the Sacrament of the Supper are made the flesh and the blood of Iesus in that same forme that the eternall worde of God was made flesh but so it is that the substance of the diuine nature neither euanished nor yet was changed into the substance of flesh And in like manner the bread is made the body of Christ neither by the euanishing of the substance thereof nor yet by changing the substance thereof into another substance In like manner Ireneus when he saith that the holy Eucharist consisteth of things earthly and of thinges celestiall by mentioning of earthly things hee would declare that the substance of the bread and wine remaineth after the consecration And lest any man by shifting wordes shoulde saye that Ireneus meaneth not by earthly thinges the substance of bread and wine but rather the accidents hee expresseth his owne meaning in the 32. chap. that he is speaking of the bread and the cuppe Ambrose speaking of the operatiue vertue of the Lords word in the Sacrament he saith that the elementes remaine that same thing which they were they are changed into another thing because the substance of the elements remaineth and their vse is changed Like as a regenerated man in substance both of soule and body is that same man that hee was before yet in qualities and conditions there is a great change And who can interprete the words of Ambrose better than hee himselfe doeth illustrate them by the foresaide similitude Theodoretus in his first Dialogue saith that God hath honoured the elements in the Sacrament with the name of His bodie blood not by changing of their nature but by adding grace vnto nature And in his second Dialogue he saith that after the wordes of consecration the elementes remaine in their former substance shape and forme The wordes of Theodoretus are not more effectual to instruct vs in the right judgement concerning the nature of the Sacrament than the very purpose whereat hee aimeth in those his Dialogues They are written of purpose to refute the heresie of Eutyches who affirmed that after the diuine nature assumed the humane nature all became diuinitie and there was not two distinct natures in Christ but one only Theodoretus for refutation of this heresie bringeth a comparison taken from the Sacrament of the Lords Supper in the which the bread in substance remaining bread assumeth a name and vse that it had not before by diuine institution to be called the bodie of the Lord Euen so the diuine nature of Christ assumed the humane nature without any change of the one natuââ¦e into the other Moreouer he proueth the veritie of Christs humane nature by this That the elements in the Sacrament of the Supper are ãâã ãâã ãâã ãâã ãâã that is signes types and figures of the bodie and blood of Christ. And incase he had not a true body how could the elements in the Sacrament be figures of his bodie These speaches of Theodoretus doe import two thinges First that the elementes in the Sacrament of the Supper remaine still in their owne substance and their substance is neither changed nor euanished Secondly that in the holy Sacrament of the Supper there are signes not accidentall but the elementes in their owne substance remaining are signes of the body and blood of Jesus Christ. And howe these two things can agree with the doctrine of Transsubstantiation let the judicious Reader consider Augustine in like manner is so farre from imagining that the substance of the bread is euanished or turned into another substance that he putteth a difference betwixt Sacramentum and res Sacramenti counting the elementes Sacramentum and the bodie blood of Christ res sacramenti Now concerning the elements that is the bread and the wine he affirmeth that some doe eate them vnto saluation others doe eate them vnto damnation but as concerning the body and blood of Christ which Augustine calleth res sacramenti in expresse tearmes he saith No man receiueth them but onely to eternall life Of this it is euident that Augustine calleth that Sacramentum which is eaten either worthily or vnworthily either to saluation or to damnation And he is speaking of the substance of bread and wine which can bee eaten drunkeÌ and not of accidents which no man can eat or drinke But wherefore doe I spende time to cite testimonies of Fathers to prooue that after the wordes of blessing the elements in the holy Supper neither change their substance nor yet doeth their
commanded to confesse his faults to his neighbour whome hee hath offended Luke 17. 4 And it belongeth nothing to auricular confession except Popish Priestes would confesse in particular all their sinnes to the people like as the people confesseth all their secret sinnes in particular to the Priestes And our Lord and Master Iesus Christ when hee receiued a particular confession of secret sinnes from the Samaritan woman hee sent away his Disciples to Samaria to the ende the weakenesse of a poore penitent sinner should not bee troubled by a particular confession of secret sinnes before them who knewe not thinges which were done in secret But let vs confesse secret sinnes to God who knoweth things that are done in secret But sinnes whereby the Church of God is openly slandered let them also bee openlie confessed Seeing that auricular confession hath no testimonie in Scripture it followeth to search out by diligent examination whether or no it had place after the dayes of the Apostles in the first three hundreth yeeres of our Lord. Wee reade of the first Christned Emperour Philippus who slewe Gordianus and was slaine by the Emperour Decius anno 250 that hee was desirous about Easter time to bee admitted vnto the participation of the holy Sacrament but this benefit was refused vnto him vntill the time that he made his publicke repentance and vntill hee stood in the place where ãâã ãâã ãâã ãâã ãâã were accustomed to stand They were so called because they were demaunded concerning the sinnes which they had committed and the sense and feeling of griefe that God had wrought in their heartes for their preceeding offences This was not a secret and auricular confession but an open confession of publike sins in sight open audience of the people So we see that for the space of two hundreth and fiftie yeeres after the Lords ascension auricular and secret confession of sinnes to the Bishop or Presbyter was vnknowne in the Church Nowe if at any time open confession of sinnes shoulde haue ceassed and giuen place to secrete and auricular confession it was in time of the tenne Persecutions because that Christians were drawne continually before the judgement seates of vnbeleeuing Iudges from whom the weaknesse and faultes of Christians might haue beene obscured if auricular confession had beene in vse at that time But the Fathers who liued in that age were so carefull to purge the Church from slander that they preferred the puritie of the Church vnto their owne liues True it is that euen before the ten Persecutions had an ende some good Christians woulde consult with their Pastors wââ¦ether it was expedient to confesse their sinnes openly before the people to the edification and good of the Church or secretly onely to God But this secrete consulting with the Pastor what was most needfull to bee done was not an auricular confession to him of all secret sinnes but rather an aduisement concerning some sinnes whether the sinner himselfe and the Church might receiue greater benefite by open confession before the people or by secret confession to God onely The wordes of Origen very pertinently cited by Chemnisius are these Consider circumspectly to whom thou shouldest confesse thy sinne Trie first thy Physition if hee vnderstand and fore-see thy disease to bee such as should bee confessed in the Congregation of the whole Church and so be cured whereby possibly others may be edified and thou thy selfe may bee easily healed then saieth hee make haste to vse the counsell of thy Phisition If the custome of the Primitiue Church were proponed in simplicitie and sinceritie it shoulde bee founde that the newe toye of auricular confession cannot bee shrowded vnder the vaile of great Antiquitie Whatsoeuer a fewe men wounded more deepely with a sense of sinne than others they did voluntarily in powring out their sinnes in the bosome of their Pastors albeit they had neither sacrificed vnto Idoles nor yet giuen vp their names in the Romane deputies rolles promising conformitie but only they confessed other faults of lesse moment to their Pastors with dejected and humbled mindes seeking comfort to their afflicted soules This is a matter rarely contingent wherewith wee are acquainted in our dayes as familiarly as Cyprian was in his time Yet was there no mandate and Church commandement ordaining people so to doe in Cyprians dayes And people likewise who powreth out the dolour of their wounded coÌsciences for secret sinnes in our bosome they doe it voluntarily and vncoacted hoping for some mitigation of their griefe through vnburthening of their heart by confession as Nazianzenus writeth ãâã ãâã ãâã ãâã ãâã that is It is some medicinall cure of heart griefe to powre out our words into the verie aire After the three hundreth yeere of our Lord and after the tenne Persecutions ceassed the discipline of making open repentance for open sinnes continued in the Church as is euident by the Act of the Councell of Nice in the 11. Canon in the which a forme of Publicke satisfaction is prescribed vnto them who in time of the Persecution of Licinius had sacrificed to Idoles But concerning a particulare confession of secrete sinnes to the Pastor there is no mention in the Councell of Nice The Historie hath declared that auricular confession had place in the East Churches in the dayes of Nectarius bishop of Constantinople whose Ministerie was vnder the reigne of the Emperour Theodosius Here two thinges are to bee noted First that the discipline of the East and West Churches was different and in the West Church there remained a publicke confession of notorious and publicke sinnes in so much that the Emperour Theodosius himselfe confessed his fault openly and in sight of the people at Millane for the slaughter of the innocent people of Thessalonica Secondly it is to bee marked that Nectarius in abolishing the custome of auticular confession he acknowledged it to bee but an humane and not a diuine constitution for who dare abolishe either in doctrine or discipline the constitutions and ordinances of God Lindanus a man in the Latine Language more eloquent than godly cannot suffer that it shall be thought that Nectarius abolished auriculare confession but rather that hee abolished the custome then in vse that one shoulde onely bee Presbyter Poenitentiarius to whome secrete sinnes shoulde bee confessed and that in time to come a man should make choise of any presbyter whom he pleased to be his father Confessor But let the historie bee judge Socrates saith that Eudaemon gaue councell to Nectarius to abrogate presbyter poenitentiarius to remit euery man to the triall of his owne conscience when he approached to the participation of holy mysteries Satisfaction in the Romane Church is an obedience to the injunctions of the Priest by performance wherof they are in hope to obtaine forgiuenesse at the handes of God for sinnes committed after Baptisme But besides the Nouelââ¦y that is in Popish Satisfaction it is also a blasphemous opinion
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 coÌmitted 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 ãâã ãâã ãâã ãâã ãâã 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 coÌcluded 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 Sicââ¦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
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 forbiddeÌ 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
Hincmarus bishop of Laudunum as a man disobedient to his Metropolitane and a man who for priuate injuries had excoÌmunicated 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 seââ¦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
signe of subjection vnto him that is a thing no lesse reprooueable than the fact of Samson Wee reade of CONDALVS Gouernour of LYCIA vnder MAVSOLVS King of CARIA that hee gained infinite summes of Golde and Siluer for suffering the people of LYCIA to weare their haire as an ornament of their bodies wherein they much delighted But it is otherwise with the shauelinges of the ROMANE Church whose expectation of gaine beginneth not vntill their heads bee shauen then they gette some benefice by ascending degrees their estate is aduanced vntill they become companions to Princes LINDANVS according to his accustomed manner ãâã ãâã ãâã ãâã ãâã that is to saye Serious in trifles hee will needes haue this custome of shauing the heads of Church-men to bee referred vnto the APOSTLE PETER whose head saieth hee the enemies of the GOSPELL did shaue before they executed him vnto the death And this rebuke of CHRIST the CHVRCH conuerted it into an honourable rite of shauing the heads of Church men after the similitude of the shauing of Simon Peters head But if the ROMANE Church had beene verie sollicitous to haue kept the doctrine of the true faith of CHRIST iâ⦠puritie as it was deliuered by SIMON PETER and the rest of the APOSTLES they had not beene so serious in matters of haire ANOTHER custome in the ROMANE Church is to annoint with oyle all them who are admitted to Church Orders Where haue they learned this custome from the sonnes of AARON who were annointed with oyle LEVIT CAP. 8. vers 30. and consecrated to the worke of their ministration Maye it not justlie bee spoken of them which was spoken of olde vnto him who was too loftie in his vaunting speaches ãâã ãâã ãâã ãâã ãâã that is to saye Either encrease your strength or diminishe your loftinesse Euen so I saye to the Chaplens of the ROMANE Church That they shoulde either bee liker vnto CHRIST who was a Priest according to the order of MELCHISEDECK or else they shoulde bragge lesse of the ceremonies of the LEVITICALL Lawe seeing that the Priesthood of Melchisedeck is farre different from the Priesthood of Aaron To grace this Sacrament of Order all these seuen Orders afore-saide are attributed vnto CHRIST himselfe Hee was a Doore-keeper saye they when He cast out the buyers and sellers out of the TEMPLE IOANN CAP. 2. VERS 15. Hee was a Reader when Hee read the place of ISAIAS in the Synagogue of NAZARETH saying The Spirite of the LORD is vpon mee c. LVKE CAP. 4. vers 17. Hee did the office of an Exorcist when Hee cured a man possessed with a Deuill LVKE CAP. 4. vers 33. Hee practised the office of Acoluthus when Hee saide Hee who followeth Mee shall not walke in darkenesse but shall haue the light of Life Ioann Cap. 8. vers 12. The office of a sub-Deacon when Hee washed His Disciples feete Ioann Cap. 13. vers 4. The office of a Deacon when Hee distributed Bread and Wine to His Disciples Matth. Cap. 26. vers 26. And finallie Hee executed His Priestlie office when Hee offered Himselfe vpon the Crosse a Sacrifice for our sinnes Matth. cap. 27. vers 50. Who can bee so babishe ignorant but hee maye vnderstande that CHRIST in working sauing miracles Hee declared Himselfe the promised MESSIAS and Sauiour In reforming the abuses of the Temple Hee declared Himselfe to bee both King and Priest to whome reformation of abuses in the Church belongeth In reading Holie Scripture and opening the sense and meaning thereof to the people Hee declared Himselfe to bee the Great Prophet whom GOD promised to sende into the worlde DEVTER XVIII And when CHRIST saieth Hee who followeth Mââ¦e shall not walke in darkenesse c. these wordes doe import That wee who followe CHRIST are ãâã ãâã ãâã ãâã ãâã but not that CHRIST himselfe is ãâã ãâã ãâã ãâã ãâã Who could once imagine that the hearts of men coulde bee ouer-casten with such horrible darkenesse as to attribute to the Lorde of the House of GOD the basest rowme in all the House and to make a Doore-keeper of him for a time NOwe the Ceremonies which are vsed in the Consecration of them who are admitted to inferiour Orders are these The Doore-keepers are admitted with the signe of deliuering the keyes of the Church-doore vnto them The Readers by deliuering vnto them the Holie Bible The Exorcistes by deliuering vnto them certaine formes of adjuration of persons possessed with Deuils or transported with madnesse And ãâã ãâã ãâã ãâã ãâã by deliuering vnto them Tapers of waxe with a little water potte Are these elementes instituted by GOD and hath GOD annexed vnto Keyes Bookes Adjurations and Tapers of waxe a promise of spirituall grace If these two thinges cannot bee prooued by Holy Scripture then no Sacrament can bee acknowledged in these Orders especiallie since the administration of these offices is committed to boyes to ignorant fellowes and to men who haue no extraordinarie gift of casting out of Deuils as the Exorcistes of the Primitiue Church had of olde The like I speake of superiour Orders The signes and Ceremonies which are vsed in admitting of Presbyters whome now they call Priestes are the presenting vnto them a platter in the which consecrated Hosties are contained to declare that they are called to stande at the Altar to consecrate the elementes and to offer vp the bodie and blood of CHRIST as a propââ¦tiatorie Sacrifice to the Father Howe blasphemous this opinion is I haue alreadie declared in the TREATISâ⦠Of the Sacrifice of the Masse but for the present this I saye That if the auncient Ceremonie of Imposition of handes had beene kept in admission of Presbyters yet it coulde not haue beene called a Sacrament of the Newe Testament because a Sacrament is a visible signe of the inuisible grace of GOD and belonging to all them to whome the Couenant of GOD belongeth Onelie this obserued that euerie Sacrament must bee applied in its owne time as GOD hath ordained The Ceremonie of breathing vpon them who are admitted Priestes conjoyned with these wordes Receaue the Holie Spirite Ioann Cap. 20. vers 22. it is a preposterous counterfeiting of CHRIST whome wee aught to followe in such thinges as Hee hath sette downe to bee followed but not to presume to doe all thinges which Hee did for demonstration of His diuine power The Deacons in the Romane Church are ordained by a Bisshop who cloatheth them with their Stoles and their Oraria vpon their left shoulders and putteth into their handes the Booke of the Euangell whereof they shoulde bee Preachers Their office is to attende vpon the Presbyters when they minister the Sacramentes to laye the Hosties vpon the Altar to prepare and to couer the LORDES Table to carrie the Crosse and to preach and sing the Gospell and the Epistle to the people In the ordination of Deacons there is neither a regarde of the first institution of Deacons appointed by CHRISTES Apostles Acts 6. neither is there anie similitude