consciences of their Church-men but prohibition of marriage which I haue prooued to be a doctrine of deuils cannot be referred to so ancient a beginning The Romane church desirous to be masked with a shewe of antiquitie they haue attributed Canons to the Apostles which are not found in their writings Yet it is a shame to the forgers of these canons to be found the principall impugners and transgressers of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say A Bishop elder or deacon who vnder pretence of religion putteth away his owne wife if he cast her off let him be excommunicated and if hee perseuere in so doing let him be deposed How can this constitution of Stephanus agree with the Canons of the Apostles Heere I appeale to the consciences of honest and vpright men if they finde not that the lie is not onely repugnant vnto the veritie but also vnto it selfe The supposititious Canons of the Apostles and the supposititious constitutions of Stephanus cannot both consist I know what they answere viz. that the Canons of the Apostles speake of those Bishops Elders and Deacons who had wiues when they were admitted to ecclesiasticall offices these should not put away their wiues vnder pretence of religion but concerning others who were vnmarried in the time of their admission the 25. Canon declareth otherwise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to vnmarried men who are promoted to the clergie we command that if they please they shall marrie but onely readers and singers to wit shall haue this priuiledge It is an vnsufferable thing to heare such leuitie and inconstancie imputed to the holy Apostles that they debarred no man from the office of a Bishop Elder or Deacon because he was a married man O but if any man enter vnmarried to be a Bishop Elder or Deacon then hee must not marrie If marriage had beene an vncleane thing it might haue debarred men from entering into holy offices but if it be a cleane thing it cannot exclude them after they haue entred The other decreet alledged out of Gratian dist 79. Oporrebat ut haec c. that by the constitution of Peter and his successors it was ordained that one of the Cardinall Elders or Deacons should be consecrated to be Bishop of Rome no other Such stiles of preheminence are vnknown to scripture and to the antiquitie of this time Xistus or Sixtus the 2. of that name and in number the 23. Bishop of Rome succeeded to Stephanus and gouerned 2. yeeres 10. months 23. dayes And Func Chron 11. yeeres such vncertaintie is in counting the yeeres of their administration The chaire of Rome through the vehemencie of persecution was vacant without a successour 1. yeere 11. months 15. dayes as Damasus granteth and Onuphrius the corrector of Platina cannot denie If the Bishop of Rome be the head of the Church then was the Church headlesse almost for the space of two yeeres To Xistus 2 succeeded Dionysius 24. Bishop of Rome and continued in his ministration 9. yeeres according to the computation of Eusebius Damasus assigneth vnto him 6. yeeres 2. months Marianus 6. yeeres and 5. months such certaintie is in the cheife and principall ground of the Romane faith concerning the succession of the Romane Bishops that scarse two writers doe agree in one minde concerning the time of their succession To Dionysius succeeded Felix 1. the 25. Bishop of Rome and gouerned 5. yeeres He liued in the dayes of Aurelian the 9. persecuter and obtained the honour of martyrdome In the three supposititious decretall epistles assigned to him the second epistle written to the Bishops of the Prouinces of France very sollicitously careth for Bishops that they be not accused by secular men but with so many caueats as in effect exempteth them from all accusation The language wherin the epistle is indited cannot agree with the ornat stile of the Latin tongue in this age he being a Romane borne as Platina writeth Post quam ipse ab â—s charitativè conventus fuerit Ad summos primates causa ejus canonicè defertur ConciliuÌ„ regulariter convocare debebunt c. The Galilean language manifested not more euidently that Peter was a man of Galile then the first of these 3. phrases manifesteth that the foresaid epistle was compiled in a time of great barbaritie Eutychianus the 26. Bishop of Rome followed after Felix 1. HeeÌ„ continued scarce ten months in his ministrie Caius the 27. Bishop of Rome succeeded to Eutychianus and continued 15. yeeres He liued in the dayes of the persecution of Dioclesian and lurked for a time in subterraneall places In the end he was found out by the persecuters and put to death and with his brother Gabinius and his brothers daughter Susanna suffered martyrdome Here it is to be marked that many martyrs died before the edict of horrible persecution was set forth in the 19. yeere of Dioclesians raigne For Marcellinus succeeded to Caius Anno 298. but the cruell edicts of persecution of Dioclesian were not set forth before the 308. yeere of our Lord. Whereby it appeareth euidently that many Christians were put to death before the edicts of horrible persecution were renued by the Emperour Dioclesian So hard was the outward estate of Christians that they were put to death vpon the warrant of the edicts of Valerian and Aurelian before the edicts of Dioclesian and Maximian came forth To Caius is attributed the constitution of ecclesiastical orders and degrees by which men must mount vp to the dignitie of a Bishop First he must be Ostiarius next Lector 3. Exorcista 4. Acoluthus 5. Subdiaconus 6. Diaconus 7. Presbyter and last of all Episcopus This order of ascending by degrees to the dignitie of a Bishop is confidently referred to the constitution of the Apostles but I say Beatus qui non credit that is happie is he who beleeueth it not Like as within scripture there is no lie so likewise without scripture there is no truth in matters of faith ordering of maners and appointing of ecclesiastical offices all that is necessarie is contained in the written Word of God But now to performe a part of that which I promised in the end of my treatise of Antiquitie and to let eueÌ„ry man see what vnlearned Asses they haue been who haue set foorth the fained decretall epistles of the fathers of this age In the epistle written by Caius to the Bishop Felix aboue-mentioned hee saith If any man of what dignitie so euer he be delate such persons viz. Bishops Elders Deacons for faultes that cannot bee proued let him vnderstand that by the authoritie of this constitution hee shall be counted infamous This constitution hath three parts First that no ecclesiasticall 1 person should be accused before a secular Iudge Secondly if any accusation be intended against Bishop Elder or Deacon it should be qualified by sufficient probation Thirdly if the accuser succumbe
fornication of Athanasius of the hand of Arsenius of the Table Cuppe and bookes aboue mentioned but they forged new accusations against him whereunto the Emp. gaue too hastie credit and banished Athanasius to Triere Immediatly after the Councell of Tyrus many Bishops were assembled at Ierusalem for the dedication of the Temple which the Emperour Constantine had builded at the place of the Lords sepulchre Concerning the Councell of Antiochia wherein the Arrians deposed Eustatius and the Councell of Arles wherein Cecilianus was absolued from the accusation of the Donatists no further discourse is needful then is contained in the history of the liues of these two Bishops GAngra is a towne of Paphlagonia In this towne were assembled certaine Fathers to the number of 16. about the yeere of our Lord 324. The occasioÌ„ of their meeting was the heretike Eustatius who admiring the Monasticke life or as others affirme fauouring the heresie of Encratitae and the ManicheaÌ„s he spake against Marriage against eating of flesh and hee damned the publicke Congregations of Gods people in Temples and said a man could not be saued except he forsooke all his possessions and renounced the world after the forme of monkish doing These opinions were daÌ„ned in the Councell of Gangra The subscriptions of the fathers of this Councell after their Canons are worthie to be remarked These things say they haue wee subscribed not vituperating them who according to Scripture chooseth vnto themselues an holy purpose of a continent life but them onely who abuseth the purpose of their minds to pride extolling themselues against the simpler sort Yea and damne and cut off all those who contrary to Scripture Ecclesiasticall rules bring in new commandements But wee admire humble Virginity and we approue continencie that is vnder taken with chastity and Religion And we embrace the renounciation of secular businesse with humilitie And wee honour the chast boÌ„d of Marriage And we despise not riches joined with righteousnesse good workes And we coÌ„mend a simple course apparrel vsed for couering the body without Hypocrisie Likewise we reject loose and dissolute garments And we honour the houses of God assemblies that are in them as holy and profitable not debarring men from exercises of pietie in their owne priuate houses But places builded in the name of the Lord we honour and Congregations assembled in the places for the common vtilitie wee approue And good workes which are done to poore brethren euen aboue mens abilitie according to the Ecclesiasticall traditions we blesse them And we wish all things to be celebrated in the Church according to holy Scriptures and the ordinances of the Apostles IN the time of the raigne of Constantine in Eliberis a towne of Spaine were assembled nineteene Bishops of Presbyters thirty six The end of their meeting was to reforme horrible abuses both in Religion manners which in time of the ten Persecutions had preuailed in Spaine And now in time of peace such enormities and festered manners could hardly be amended Many Ecclesiasticall Canons were made in this Synode to the number of 81. Whereof wee shall rehearse but a few and such as clearely pointeth out the principall end of their meeting They ordained the Heaâ—hnicke sacrificing Priests called of old Flamines if they were content to abstaine from sacrificing to Idols and to learne the groundes of Christian Religion after three yeeres repentance they should be admitted to baptisme Likewise they ordained that Christian Virgins should not be giuen in marriage to Pagans lest in the floure of their youth they should be entangled with spiritual whooredome In like maner that Bishops should receiue no reward from men that did not communicate with the Church They ordained that nothing that is worshipped should be pictured on the wall And that in priuate houses no Idols should be found And in case the masters of houses were afraid of the violence of their seruants at least they should keepe themselues pure and cleane which if they did not they should be counted strangers from the fellowship of the Church And that if any man happen to be slayne in the action of breaking downe images his name shall bee enrolled in the catalogue of Martyrs because it is not written in the history of the Gospell that the Apostles vsed any such forme of reformation whereby they signifie that by wholsome doctrine images should be cast out of the hearts of men rather than broken with popular violence and with the tumultuary attempts of priuate men Any iudicious man may perceiue by these Canons both the time when and the cause wherefore this Councell was assembled THey who count the first Councell of Carthage to be that Councell whereinto Cyprian with aduise of many other bishops of Numidia Lybia and other partes of Africa ordained men who were baptized by Heretikes to be rebaptised againe they commit a great ouer sight to reckon the first Councell of Carthage to be holden vnder the raigne of Constantine whereas it is certainely knowne that Cyprian was martyred in the dayes of Valerian the eight persecuting Emperour But the first Councell of Carthage that was kept in Constantines dayes was that Councell whereinto the Donatistes coÌ„demned Caecilianus Bishop of Carthage whose innocencie afterward was tryed by many Iudges In it there was no matter of great importance concluded and therefore I ouer-passe it with few wordes as an assemblie of little account All these Councells aboue mentioned were assembled in the dayes of Constantine the Great Now followeth Councells gathered in the dayes of his sonnes The cause pretended for the gathering of the Councell of Antiochia in the dayes of Constantius the sonne of Constantine was the dedication of the Church of Antiochia which albeit Constantine had builded yet fiue yeeres after his death and in the seuenteenth yeere after the foundation of the Temple was laide Constantius his sonne finished and perfected the worke And vnder pretence of dedication of this Temple as said is this Assemblie of Antiochia was gathered Anno 344. but indeed of purpose to supplant the true Faith To this Assemblie resorted many Bishops to the number of 90. But Maximus Bishop of Ierusalem and Iulius Bishop of Rome neither came they to the Councell neither sent they any messenger in their name fearing as the truth was that they were gathered for euill and not for good At this time Placitus the success out of Euphronius gouerned Antiochia Now when they were meâ— together many accusations were heaped vp against Athanasius First that hee had accepted his place againe without aduise of other Bishops Secondlie because at the time of his returning backe againe to Alexandria there fell out great commotion amongst the people and some were slaine others were contumeliouslie beaten and violently drawne befor justice seates Mention also was made of the decrete of the Councell of Tyrus against Athanasius It was an casie matter for the
widow who hath had concubines who is in a servile condition who is vnknowne Neophycus who is given to war-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeares who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath been elected by his predecessor who hath not beene elected by the Clergie and people of his owne citie He who is approved shall be consecrated on the Lords day by all the comprovinciall Bishops at least by three of them Let Levites be of the age of 25. yeeres before their admission and Presbyters of 30. Let Bishops be vnreproveable according to the precept of the Apostle 1 Tim. 3. Let Bishops not onely haue the testimony of a Good conscience in the sight of God but also the testimony of an vnruproueable conversation amongst men Presbyters Levites whom infirmity of old age permits not to abide in their secret chambers yet let them haue witnesses of their honest conversation and remaining places Youth-hood is prone and bent to evill therefore let them that are young be all brought vp in one conclaue vnder the instruction and government of some well approved Senior But they who shall be found lascivious and incorrigible let them bee thrust into a Monastery to the end that stricter discipline may correct the proud minds of insolent youths Seeing that ignorance is the mother of all errours it becommeth Presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the words of the Apostle Take heed to reading exhortation and doctrine 1 Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good manners Presbyters shal receiue from their owne Bishops an officiall booke to the end that through ignorance they doe nothing amisse neither in celebration of the Sacraments nor in their Letanies nor in their forme of comming to Councels When Presbyters and Deacons are admitted to their offices they must vow chastitie and binde themselues to their Bishops to lead a continent life and after such profession let them retaine the discipline of an holy life A Bishop Presbyter or Deacon who shall happen to be vniustly deposed if they bee found innocent by the tryall of the Synode let them be restored to their former dignities before the Altar by the hands of Bishops in this manner If hee bee a Bishop let him be restored to his Orarium with Staffe and Ring If hee be a Presbyter to his Orarium and Planeta If he be a Deacon to his orarium and Alba If he be a Sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was given vnto them in their ordination If any of the Clergy be found to haue cōsulted with diviners sorcerers let him be deposed from his dignity put into a Monastery to make cōtinual penance for his sacrilege Church-men who dwell in borders confining to a Nation that is vnder hostility with their owne countrey let them neither receiue from the enemies of the countrey nor direct any secret message vnto the enemies If any Church-man sit in iudgement or be iudge in a sentence of blood let him bee depriued of his dignity in the Church Let Bishoppes haue a care of such as are oppressed to reproove the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let Bishops so gouerne their dioceses that they spoyle thē not of their rightes but according to the determination of anteriour Councels let them haue the third part of Oblations Tithes Tributes Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one Bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diuerse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newly builded shall appertaine vnto that Bishop in whose diosie it is knowne that spiritual conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and in case he be hindered by infirmitie or by weightie businesse he shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer reward a Prelate promiseth to a man who vndertaketh any worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it shall happen at any time those persons or their children to be indigent who haue rendered any rent to the Church let them render a just deserued retribution to their bene-factors in sustaining them to whose beneuolence they are addoted The Deacons are decerned to be inferiour to Presbyters Let the Leuites be content to be cloathed with their Orarium onely vpon the left shoulder and not vpon their right shoulders and let it neither be beautified with colours nor with gold Platina in the life of Zosinus calleth it Linostima Let Clergie-men haue the vpper-most part of their heads bare and shauen and the lower-part rounded not following the example of the Readers of Gallicia who did shaue onelie a little of the vpper-most part of the haire of their head conforming themselues in so doing to the custome of some Heretikes which dishonour is to bee remoued from the Churches of Spaine No strange women shall cohabite with Church-men only their mother or sister or her daughter or fathers sister may dwell with them amongst which persons the bandes of nature permitteth not to suspect any sinne according to the constitutions of auncient Fathers Some of the Clergie who are not married are intangled with the forbidden lust of strange women let the Bishop separate them sell the women and redact the men infected with their lust for a space vnto penance If a man of the Clergy marrie a wife or a widow or a deuorced woman or an harlot without aduise of his Bishop let the Bishop separate them againe Clergie-men who haue cloathed themselues with armour voluntarilie and haue gone to warre fare let them be deposed from their office and bee thrust into a Monasterie there to remaine all the dayes of their life Church-men who are found spoyling the sepulchers of persons departed let them be deposed and be subject vnto three yeeres penance By the commandement of king Sisenandus Churchmen are exempted from all publike indictions and labours to the end
occasion it hath beene alreadie declared He lacked not his owne infirmities and errours euen in doctrine He was intangled with the errour of the Chiliasts He supposed that as Christ being thirtie yeere old was baptized so likewise he began to teach when he was fortie yeere old and suffered when he was fiftie because he came to saue all and therefore he would taste of all the ages of mankinde Yet is this opinion repugnant to the narration of the foure Euangelists Clemens Alexandrinus liued in the dayes of the Emperour Commodus He was the disciple of Pantenus These two seeme to be the authors of Vniversities and Colledges For they taught the grounds of Religion not by Sermons and Homilies to the people but by catecheticall doctrine to the learned in the schooles This Clemens esteemed too much of tradition like as Papias did of whom we spake in the former Centurie whereby it came to passe that he fell into many strange absurd opinions directly repugnant to the written word of God affirming that after our calling to the knowledge of the truth possibly God may grant to them that haue sinned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if we sin ofter then once or twise there is no more renuing by repentance or pardon for sin but a fearefull expectation of iudgement And in his 4. booke of Strom. as it were forgetting his own rigorous sentence against those who sinne ofter then once or twise after their illumination with the light of God he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say whether here or els-where viz. creatures do repent no place is void of the mercy of God In which words he would insinuate that those who repent either in this world or els-where that is in the world to come may possibly obtaine fauour at Gods hand nothing can be written more repugnant both to the word of God and also to his own forementioned opinion Many other worthy Preachers and learned men flourished in this Centurie whose names of purpose are pretermitted In Athens Publius Athenagoras In Corinth Primus Dionysius and Bacchilus In the Isle of Candie Philippus and Pinytus In Antiochia Hieron Theophilus Maximus Serapion In Ierusalem before the daies of the Emperour Adrian the Bishops of Ierusalem were of the nation of the Iewes But after the daies of Adrian who banished the Iewes from their natiue soile Christian Preachers of other nations were Bishops in Ierusalem such as Marcus Cassianus Publius Maximus Iulianus Capito Valens Dolichianus Narcissus the most part of all these liued in this Centurie but Narcissus with some others are knowne to haue liued in the dayes of Seuerus the fift persecuter and some space after him But to write of all other worthy Preachers Doctours in particular it were an infinite labour and far surmounting the abilitie of these ecclesiastick Writers who wrote in ancicient times and much more our abilitie who liue in a latter age CENTVRIE III. Bishops of Rome TO Victor succeeded Zephyrinus the 14. Bishop of Rome who liued in that charge eight yeeres seauen moneths ten dayes Eusebius attributeth vnto him 18. yeeres so vncertaine is the computation of the yeeres of the gouernment of the Bishops of Rome Eusebius writeth nothing of his decretall Epistles and these that are forged by late Writers are foolish and ridiculous Consecration of the holy cup to be in a vessell of glasse onely A Bishop to be accused before honest Iudges twelue in number whom the Bishop himselfe shall chuse if need be Honest and vnspotted witnesses to be heard in this cause no fewer then 72. conforme and aboue the number of those 70. Disciples whom Christ adioyned as fellow-labourers in Preaching with his Apostles And finally that no definitiue sentence should be 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 attribute such smelling pride such vnaccustomed formes of Iudicatory such defencing armour fencing guarding vnrighteous men against iust deserued punishment to the simplicitie of an ancient Church humbled vnder the crosse and fighting vnder the yoke 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 decree sentence of wrath against those who haue giuen out new intended lies vnder the names of ancient and holy Fathers The canons of the Apostles albeit a booke falsely attributed to the Apostles doe agree better with Scripture then the constitution of Zephyrinus for the scripture saith That by the mouth of two or three witnesses euery word shall be confirmed The canons of the Apostles say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Let not an Heretique be admitted to beare witnes against a Bishop neither yet one witnesse onely albeit he be faithfull because that by the mouth of two or three witnesses euery word shall be confirmed The writer of the canons of the Apostles had some remembrance of the words of Scripture but the forger of the decretall Epistles of Zephyrinus is like vnto a ship-man who hath hoised vp his saile and aduanced his ship so far into the sea that he hath lost the sight of land and townes as the Poet speaketh Provehimur Pelago terraque vrbésque recedunt Surely this lying fellow who euer he hath bin that hath written this supposititious decretall Epistle of Zephyrinus he hath hoised vp his saile and is so bent to lie that he hath lost both sight remembrance of the words of holy Scripture Callistus the 15. Bishop of Rome continued in his charge fiue yeeres Platina saith 6. yeeres 10. moneths 10. dayes The fable of Pope Damasus who affirmeth that Callistus builded a Church to the honour of the Virgin Mary beyond Tyber is reiected by Platina himselfe because the hystorie of the time cleerely prooueth that in the dayes of Seuerus and his sonnes the conuentions of the Christians could not haue beene 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 plainly proue that the garment of antiquitie vnder the lap whereof Papists would so gladly lurke is altogether wanting to them Vrbanus 1. was the 16. Bishop of Rome He continued in his office 8. yeeres Platina 4. yeeres 10. moneths 12. dayes Of his martyrdome Eusebius maketh no mention Others who record his martyrdome are not certaine in what Emperours dayes he was martyred I proceede to his successour Pontianus the 17. B. of Rome He continued in his charge 9. yeeres 5. months 2. dayes 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 general written to al men who feare and loue God the
neuer at Rome Eightly That the Clergie of Rome is a den of Theeues Ninthly That the doctrine of the Pope is not to be followed because it leades to eternall death In another treatise he disputes of free iustification by grace and that workes are no efficient cause of Saluation Sed causa sine qua non for the which doctrine hee was condemned by the Pope I passe by a great number who clearelie discouered the corruptions and Apostasie of the Church of Rome such as Ioannes de Gunduno Gregorius Ariminensis Andreas de Castro Dante 's an Italian Taulerus a Preacher of Argentine in Germanie Franciscus Petrarcha a man famouslie learned who in his workes in Italian verses speaking of Rome calles it the whoore of Babilon the schoole and mother of errour the Temple of heresie the nest of treacherie growing and increasing by the oppression of others Likewise Ioannes de rupe scissa who was cast in prison by Pope Innocentius the sixt also Conradus Hager a Germane of the citie of Herbipoli Gerardus Ridder Michael Cesenas Provinciall of the Gray friers Petrus de Corbaria with one Ioaxnes de Pâ—liato This foresaid Michael general of the gray friers writ against the tyrannie pride and primacie of the Pope accusing him to be Antichrist and the Church of Rome to be the whoore of Babilon drunken with the blood of the Saints He affirmed there were two Churches one of the wicked florishing wherein raigned the Pope the other of the Godly afflicted also that the veritie was almost vtterlie extinct and for this cause hee was depriued of his dignitie and condemned by the Pope Notwithstanding he stood constant in his assertions and left behind him many fauourers and followers of his doctrine of whom a great part were slaine by the Pope Some were condemned as William Ockam who writ both in defence of the Emperour Lewes whom the Pope excommunicated and likewise in defence of Michael generall of the gray friers whom the Pope had cursed for an heretike and some were burned such as Ionnes de Castellione and Franciscus de Arcatara Likewise Armachanus a Bishop in Ireland and Matthias Parisiensis Ioannes Montziger rector of the Vniuersitie of Vlme Nilus Bishop of Thessalonica Iacobus Milnensis and one Milezius Henricus de Iota and Henricus de Hassia Likewise in this most desperate time when the estate of religion was vtterlie corrupted and the onely name of Christ remained amongst Christians his true and liuely doctrine being vtterly vnknowne and turned into an heape of shadowed Ceremonies which so increased that there was no end of heaping vp of ceremonies invented by man at this time I say the Lord raised vp Iohn Wickliffe a professor of Diuinitie in the vniuersitie of Oxford who seeing that error by long vse and custome had beene so deeplie rooted in the hearts of men that it could hardly be plucked out hee medled not with all at once bâ—â— firsâ— bâ—gâ—â—nne to touch the matter of the Sacraments and discoâ—er 〈◊〉 â—rrours that men were fallen into in this head of 〈◊〉 but this byle could not be touched without the great griefe and paine of the whole world For first of all the whole rabble of Monkes and begging Friers were set on rage and madnes against him and after them the Priests and then after them the Archbishop Simon Sudburie tooke the matter in hand who for the same cause depriued him of his benefice which then he had in Oxford Notwithstanding being supported by the friendly assistance of the Duke of Lancaster sonne to king Edward the third and some other friends whom God raised vp for his protection he bare out the malice of the Friers and Archbishop Likewise Pope Vrbane was so busied with suppressing of another Pope Clement the seuenth set vp against him that he could not spare any time to suppresse Iohn Wickliffe and so it came to passe thorow the prouidence of Almightie God that the enemies of the true light with fretting minds were compelled to see the sparkles thereof not being able to quench them The chiefe heads of doctrine which hee maintained against the Roman church were these That the substance of bread remained in the Sacrament of the altar after the words of consecration That it is not found in the Gospell that Christ instituted or confirmed a masse That it is a presumptuous Speaking to affirme that the infants of the faithfull who die vnbaptised are condemned That in the time of Paul there were onelie two orders of Clerks to wit Elders and Deacons neither was there in the time of the Apostles any distinction of Popes Patriarches Archbishops Bishops but these the Emperours pryde did finde out That the causes of diuorcement for spirituall consanguinitie or affinitie are not founded on the scriptures but onely by the ordinance of men That he who is most seruicable and humble in the church and most inamored with the loue of Christ the same is the neerest vicar of Christ in the militant Church If corporall vnction were a Sacrament then Christ and his Apostles would not haue left the ordinance of that vntouched Whatsoeuer the Pope and Cardinals doe command which they cannot deduce cleerely out of the Scriptures the same is to be accounted hereticall and not to be obeyed That it is but a follie to beleeue the Popes Pardons That it is not necessarie to saluation to beleeue the church of Rome to be supreme head of other Churches A Deacon or Priest may Preach the word of God without the authoritie of the Apostolike sea The Church of Rome is the Synagogue of Sathan neither is the Pope immediatlie the vicar of Christ nor of the Apostles That the Emperour and Secular Lords are seduced who so inrich the Church with ample possessions If any man enter into any priuat religion whatsoeuer it be hee is thereby made more vnapt and vnable to obserue the commandements of God Of Monkes POpe Clement the sixt bearing rule Iohn king of France sonne of Philip invented the sect and order of those Monkes which in Latine are called Stellati whose maner is alwayes to weare a starre vpon their brest signifying thereby that there is nothing in them but the light of perfection and the cleere shining of good workes Yea that they themselues are the light of the world according to the saying of Christ vos eslis lux mundi yea are the light of the world Item That they shall rise againe at the later day all shining and glistering as the most cleere and pleasant starres according as it is written by the Prophet They that informe many into righteousnes shall be as the starres world without end In Anno 1336. Pope Boniface the ninth raigning a certaine man called Gerardus being of great learning and vertuous conversation ordained a certaine fraternitie or brotherhood of learned godlie men to teach schollers and to bring vp youth not onely in good letters but also in good maners that by those means there might be
purpose to the ende hee may abolishe his sinnes by Almes-deedes for that is all one as if a man should hyre 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 should bee most frequently perused 38. Bookes called Libelli Poenitentiales are to abolished because the erroures of these Bookes are certaine howbeit the authors of them be vncertaine and they prepare pillowes to lay vnder the heads of them who are sleeping 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 liue like seculare men neglecting repentance whereby they might procure restitution to their office let them be excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not be receiued in any other Church except hee prooue both with witnesses and letters sealed with lead containing the name of the Bishop and of the Citie which he liued in that he hath liued innocently in his own 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 found Scots-men who call themselues Bishops they ordaine Presbyters Deacons whose ordination we 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 Laickes goâ— to holy places such as Rome Turon imagining that by the sight of these places their sins 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 be vsed Neither let the taking of it be long differred because Christ saith Except yee eate the flesh of the sonne of man and drinke his bloud yee haue no life in you Neither let vs come without due preparation because the Apostle saith He who eateth and driâ—keth vnworthily eateth and drinketh his owne damnation 47. The Sacrament of the body blood of Christ which in one day is accustomed to be 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 should be annointed with oyle by the Elders which oyle is blessed by the Bishop these words inclosed in a parenthesis are added to the Text for he saith Is any man sicke 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 shal saue the sicke and the Lord shall raise him vp And if he haue committed sin it shal be forgiuen him I am cap. 5. vers 14.15 Such a medicine as cureth both bodily spirituall maledies is not to be neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee said and Oblations offered by Bishops or Presbyters in priuate houses This question also was disputed in this Councell 50. The authoritie of the Emperour is to be interponed for reuerent keeping of the Lords day 51. Because the Church is constituted of persons of diuerse conditions some are Noble others are ignoble some are seruants vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferiours 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 be made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue we touched shortly to be exhibited to our Soueraigne Lord the Emperour Hee who desireth a more ample declaration of all vertues to be followed and vices to be eschewed let him read the volume of the holy Scriptures of God IN the same yeere of our Lord wherein the preceding foure Councels were conueened by the mandate of the Emperour Charles the Great another Councell was conneened at Arles The Canons of this Councell were in number 25. 1. They set 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 Lords people in all truth and To administrate the Sacraments rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishops 5. That Presbyters be not admitted for rewards 6. It is ordained That Bishops shall attend that euery person liue ordinately that is according to a prescribed rule The 7. and 8. Canons belong to the ordering of Monkes and Nunnes The 9. Canon pertaineth to the payment of Tythes and first fruits 10. It is ordained That Presbyters shall preach the word of God not only in Cities but also in euery Parochin 11. Incestuous copulations are to be vâ—terly abhorâ—ed 12. Peace is to bleeâ— kepâ— with all men according to the words of the Apostle Follow peace and sanctification without theâ— which no man shall see God Heb. cap. 12. vers 14 1â— Let Lords Iudges and the rest of the people be obedient to their Bishop let 〈…〉 judgâ—ment be vsed and no bribes receiued nor false testimonie be admitted 14. In time of Famine let euery man support the necessitie of his owne 15. Let all weightes and measures be equall and just 16. Let the Sabboth day be kept holy without Markets Iustice Courtes and seruile labour 17. Let euery Bishop visite his boundes once in the yeere if he finde the poore to be oppressed by the violence of the mightie then let the Bishop with wholesome admonitions exhort them to desist from such oppression and in case 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 giuen them vnto Parents and Witnesses haue pawned their word for their faith 20. Ancient Churches shall not be depriued of Tythes nor of none other possession 21. That the constitution of ancient Fathers shal be kept concerning Buriall in Churches 22. Ciuill Iudgment-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
weaknesse was found in him At the councell of Syrmium he was compelled to be present in that assembly of Arrian Bishops to whose wicked constitutions fearing torture and banishment from which he was lately reduced he subscribed Ierom was borne in a towne of Dalmatia called Stridon and was instructed in the Rudiments of Learning at Rome From Rome he went to France of purpose to increase his knowledge and to diuerse other places and he returned againe to Rome where he acquainted himselfe with honourable women such as Marcella Sophronia Principia Paula and Eustochium to whom he expounded places of holy Scripture for he was admitted presbyter He was counted worthie to succeed Damasus B. of Rome his gifts were enuied at Rome therefore he left Rome and tooke his voiage toward Palestina By the way he acquainted himselfe with Epiphanius B. of Cyprus with Nazianzenus B. in Constantinople with Didymus Doctor in the Schoole of Alexandria and sundry other men of Note and Marke In the end he came to Iudea and made choise of the place of the Lords Natiuitie to be the place of his death At Bethlehem Paula a Noble woman who accompanied Ierom and his brother Paulinianus from Rome vpon her owne charges builded foure Monasteries Ierom guided one Monasterie wherein were a number of Monkes The other three wherein there were companies of holy Virgines she guided her selfe Ierom was a man of sterne disposition and more inclinable to a solitary and Monkish life then to fellowship and societie Neither Heliodorus in the Wildernesse nor Ruffinus out of the Wildernesse could keepe inuiolable friendship with him The Letters that passed betwixt August and Ierom declare that Ierom knew not how great a victory it was in loue in humilitie and friendship to ouer-come them who seemed to contend against him Ierom wanted not his owne grosse errours Concerning the creation hee thought that Angels Thrones Dominations were existent before the world was created In his Bookes written against Iouinian he writeth not reuerently of Mariage and he seemeth to condemne the second Mariage He ended his life about the twelfth yeere of the raigne of Honorius in the yeere of his age 91. Ecclesiasticall Writers haue filled their Bookes with excessiue commendations of Heremites and Monks of whom God willing I shall write in a particular Treatise of Monasticall life CENTVRIE V. Patriarches of Rome AFter Stricius succeeded Anastatius and gouerned the Church of Rome three yeeres About the yeere of our Lord 401. hee entred into his office vnder the raigne of Honorius Hee made a constitution that men should not sit but stand when the Gospell was read After him succeeded Innocentius and continued in his office fifteene yeeres hee was an aduersarie to the Novatians and Pelagians and was friendly to Iohn Chrysostome whose deposition Eudoxia the Emperours wife had procured Innocentius sent to Honorius and Arcadius fiue Bishops and two Presbiters to procure the appointment of a Councell wherein the cause of Chrysostome might be examined for hee counted the gathering of an Ae cumenicke Councell the only remedy whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome could be settled but the aduersaries of Chrysostome procured the messengers of Innocentius to be ignominiously entreated and sent backe againe Heere let the iudicious Reader marke that the power of conuocating generall Councells appertained to the Emperour and not vnto the Bishop of Rome In this mans time according to mine opinion the Roman Church began to swell in pride and to vsurpe iurisdiction ouer other Churches hauing no better ground than a personall and temporall act of the councel of Sardica Zosimus the successor of Innocentius continued not aboue the space of a yeere and 5. months in office or 2. yeeres as Socrates writeth To him Platina ascribeth this constitution that no seruant should be assumed into the clergie but he lamenteth that not onely seruants but also the sons of strange women and flagitious persons were admitted to spirituall offices to great detriment of the Church He sent Faustinus a Bishop to the Councell of Carthage with 2. Presbyters of the Romane Church to craue that no matter of moment and importance should be done without aduise of the Roman Bishop He pretended an act of the councell of Nice allotting this dignitie to the Romane chaire but after diligent search of the principall register no such act was found I expected that Onuphrius now should haue compeared in so maine a point said something to the cause which with tooth naile he defendeth but in his annotations I see nothing except a diuersity of couÌ„ting of yeres for in his reckoning Zosimus continued 3. yeeres 4-months To Zosimus succeeded Bonifacius 1. and gouerned 3. yeeres At his election there was a schisme in Rome Some elected Bonifacius others Eulalius to be their bishop The Emperour Honorius baÌ„ished them both from Rome but after 7 months Bonifacius was restored and was Bishop of Rome at this time they were bishops of Rome to whom the Emperour gaue allowance but they were not Emperours to whom the Bishop of Rome gaue allowance After Bonifacius Coelestinus gouerned the Church of Rome eight yeeres ten months and seuenteene dayes He was an aduersary to the Novatians Pelagians and to Nestorius and his adherents Socrates taketh him vp right that hee was bitter against the Novatians for desire of preheminence In Constantinople they who professed the true faith had libertie to meete together â—albeit in matters of discipline their opinion was not found but Coelestinus silenced Rusticola the Bishop of the Novatians For desire to haue all Bishoppes stouping vnder his soueraignitie Marke the words of Socrates in the Latine translation bearing these words Romano Episcopatus iam â—dim periâ—de atque Alexandrinâ— ultra sacredâ—â—â— luâ—â—tes aâ—d exterum dominatum progrâ—ssâ— that is the bishoprick of Rome euen of old hauing stepped beyond the limites of Priesthood to an externall domination as the Bishopricke of Alexandria had done before Pelagius had propagated his heresie in the Isle of Britaine But Coelestinus hindred the propagation of a wicked heresie by sending Germanus to the Brittaines and Palladius to the Scots Coelestinus more impudently than his predecessours Innocentius Zosimus and Bonifacius vrged a submission of the Churches of Carthage vnto the Romane chaire and that they should accept in fauour Appiarius whom they excommunicated for his appellation from his owne Bishop to the Bishop of Rome but the fathers of the sixt Councell of Carthage would neither absolue Appiarius before his repentance were knowne neither would they stoup vnder the iurisdiction of the Roman Church To Coelestinus succeeded Sixtus the third and continued in office eight yeeres ninteene dayes Hee was accused of the crime of Adultery by Bassus but Sixtus was found innocent and Bassus was found a calumniator and a false accuser
was no head of doctrine howbeit plaine in it selfe which they did not obscure and darken with the mist of vaine Philosophie curious disputation And that which was more lamentable the pure foundations of the word of God were vtterlie forsaken Theologues began to reuerence Aristotle his writings as if hee had bin a Prophet of God the Apostle of Iesus Christ. Yea things coÌ„tained in the holy scripture were counted vulgar common base of little importance but they who were deeply learned in Aristotles Philosophie and in the volumes of the ancient doctors were counted excellent teachers Angelicall and Geraphicall Doctors Then were set out prolixe commentaries vpon the master of SenteÌ„ces by Albertus Aquinae Alexander and Scotus and all the schooles were filled with contentious disputations This Albertus was a Dominik frier who for his great learning was called Magnus was made B. of Ratisbon by Pope Alexander 4. but he being wearied with the painefull trauels of that calling returned home again to Colen to speÌ„d his time more quietly in reading and writing of bookes Where hee writ those commentaries vpon the Master of Sentences vpon Aristotle with many other volumes Also hee defended his owne order of friers against Guil. de S. Amore who impugned the same as shal be hereafter declared God willing before he died he pointed out a place for his owne burial and dailie visited it Et vigâ—lias pro se ac si vita sâ—nctus esset legit Thomas de Aquino otherwaies called Angelicus Doctor was disciple to Albertus Magnus and profited in Theologie and Philosophie beyond others while he was yong at the schoole he was quiet stil more inclined to heare al men then to speake was called by his condisciples Bos that is a kow because hee was so silent Neuerthelesse afterward by his penne this kow lowed louder then all his coÌ„disciples filled al nations with the sound of his Doctrine He was of the order of the Dominike or preaching Friers defended his order against William de S. Amore as Albertus his Master had done before He died in the way as he was iourneying to the couÌ„cel at Lyons was canonised by Pope Ioannes 22. and was supposed to haue wrought miracles after his death because this age was full of lying miracles Alexander Neckam was learned in Philosophie Poetrie Oratrie and Theologie obtained a glorious name to be called Ingenij MiraculuÌ„ hee was made Abbot of Excester in England vpon whose Sepulchre when hee died were written these Barbarous verses Eclipsin patitur sapientia Sol sepelitur Cui si par vnus minus esset flebile funus Vir bene discretus in omni more facetus Dictus erat Nequam vitam duxit tamen aequam Ioannes Duns otherwise called Scotus Subtilis was a man borne in Dunce a towne of Scotland who departed from his natiue countrie and ioyned himselfe to the companie of the gray friers in Oxford from thence he passed to Paris from thence to Colen where hee died being yet yong in yeeres Hee was called Subtilis from the subtilitie of his wit In his commentaries vpon the Master of Sentences hee entreateth largely of the head of the Sacrament of the supper where it may be seene that hee would neuer haue condiscended to the opinion of Transubstantiation if hee had not beene induced thereto by the authoritie of the church of Rome Likewise in this age liued Alexander de Ales an English man brought vp in Paris and expert in Philosophie Theologie who amplified the doctrine of Petrus Lombardus with many subtile arguments and was called Doctor irrefragabilis In the end hee tooke vpon him the habit and order of the Graye Friers vpon this Occasion Hee had vowed that hee should doe all things which he was required to do in the name of the blessed Virgin if so be they were possible to be done and vpon a time hee forgathered with a begging Frier seeking almes who besought him for the Loue of our Lady to ioyne himselfe to their order because they had no Master to gouerne and rule them Thus Alexander de Ales without delay tooke vpon him the habit of a graye frier and became their doctour He died at Paris and was buried in one of the Abbacees of the graye friers Now in this time of most palpable darkenesse the Lord lacked not witnesses of his truth but stirred vp many who damned the grosse ignorance and superstition of those times Of this number was Arnoldus de Nova Villa a Spainard a man famously learned and a great writer whom the Pope with his Clergie condemned among Heretikes for holding writing against the corrupt errours of the Popish Church His teaching was that Sathan had seduced all the world from the truth of Christ Iesus First That the faith which then Christian men were commonly taught was such a faith as the Deuils had Secondly That Christian people were led by the Pope to hell Thirdly That all Cloysters are voyde of Charitie and that they doe all falsifie the doctrine of Christ. Fourthly That the Diuines doe euill in mixing Philosophie with Diuinitie Fiftly That the Masses are not to be celebrated and that they ought not to sacrifice for the dead Certaine other opinions there be which the slaunderous sects of Monkes and Friers doe attribute to him as is their custome rather of envious taking then of any iust cause giuen In this number also was the worthy and valiant Champion of Christ and aduersary of Antichrist Guilielmus de S. Amore a Master of Paris and a chiefe ruler then of that Vniuersitie He in his time had no small adoe writing against the Friers and their Hypocrisie but especiallie against the begging Friers both condemning their whole Order and also accusing them as those that did disturbe and trouble all the churches of Christ by their preaching in churches against the will of the Ordinarie Pastors by their hearing of confessions and executing the charge of ordinarie preachings in their churches All the testimonies of Scripture that make against the Antichrist hee applied them against the Clergie of Prelats and the Popes spirituallie The same Guilelmus is thought to be the author of the booke which is attributed to the schoole of Paris and intituled De Periculis ecclesiae where hee prooueth by 39. arguments that Friers be false Prophets Moreouer he doth wel expound this saying of Christ. If thou wilt be perfect goe and sell all that thou hast and come follow mee declaring there pouertie to be inioyned vs of Christ non actualem sed habitualem not in such sort as standeth in outward action when no neede requireth but in inward affection of heart when neede requireth as though the meaning and precept of our Lord were not that wee should cast away actuallie all that wee haue but that when the confession of the name of Christ and his glorie shall so require
that then wee be readie to leaue all things for his sake as when hee requireth in vs after the like phrase the hatred of father and mother and of our owne liues hee biddeth vs not to dishonour our father or mother much lesse to hate them but that then when it is required we set all things behind the loue of Christ. Many other worthy workes hee compiled wherein albeit hee vttered nothing but what was truth yet notwithstanding hee was by the Antichrist and his rable condemned for an heretike exiled and his bookes burnt Of this number also was one Laurence an Englishman Master of Paris and Petrus Ioannis a Minorit who taught and maintained many things against the Pope prouing that hee was Antichrist and that the Synagogue of Rome was great Babylon whom because the Pope could not burne aliue after his death his bones were taken vp and burned Also Robertus Gallus is to be added to those before mentioned who being borne of a right noble parentage for devotions sake was made a Dominik Frier about the yeere of our Lord 1290. This man as appeareth by his writings had diuerse and sundrie visions al tending against the spirituallitie of Rome for hee called the Pope plainely an Idole who hauing eyes neither saw nor desired to see the abhominations of his people nor the excessiue enormitie of their voluptuousnesse but onely to heape vp treasures to himselfe And hauing a mouth did not speake himselfe but sayd I haue set good men ouer them which is sufficient to doe them good either by himselfe or others Hee notably describeth in one of his visions the curiositie and vanitie of the Scholastig Doctours who flourished in this age comparing them to a man who hauing good bread good wine hanging on both his sides was notwithstanding gnawing hungerly on a flint stone thereby signifiyng that they leauing the wholsome foode of their soules contained in the Scriptures busied themselues with subtile questions containing no edification in them nor comfort to the soule of man In this age also is reckoned Robert Gostred Bishoppe of Lincolne in England a man of great learning godlinesse and constancie who liued in the daies of Pope Innocentius the fourth and constantly resisted his vnlawfull request For this Pope had recommended vnto him a yong Italian boy to bee admitted to the first vacant prebendry of his diosie But Robert Gostred would not agree to the vngodlie desire of the Pope but did write backe an answere to him declaring that next after the sinne of Lucifer there is not nor can bee any kinde of sinne so repugnant and contrarie to the doctrine of the Apostles and holy Scripture and to our Soueraigue Christ himselfe more hatefull detestable and abhominable then to destroy and kill mens soules by defrauding them of the misterie of the Pastorall office which by the ministerie of the Pastorall cure ought to saue and quicken the same Which sinne by most euident places of Scripture such men are descerned and knowne to commit who being in the authoritie of that Pastoral dignity doe serue their owne carnall desires with the benefite of the milke and wool of the sheepe and flocke of Christ and doe not minister the same Pastorall office to the benefite and saluation of those their sheepe And whereas hee perceiued that the Bishop of Rome delt in all his requests imperiouslie rather commaunding nor requesting any thing to bee done hee answered in the end of this letter that the power which was giuen by God to any Bishop was to build the house of God and not to destroy it hereby blaming the Bishop of Rome as one who abused his authoritie to the destruction of the Church of God by placing young boyes in offices neither apt to teach nor wel acquainted with the maners and language of the people This ansâ—â—re being returned to the Pope hee was greatly moued with indignation and sware that except hee had beene restrained by his owne naturall clemencie hee would hurle him downe to such confusion as to make him afable a gazing stocke and a wonder to the world Not long after thus it pleased God to visit this reuerend father with sicknesse in the time whereof hee called to him a Frier of the preaching Order named Master Iohn Giles a man expert and cunning both in Physicke and Diuinitie partly to receiue from him some comfort to his body and partly to conferre with him in spirituall matters Thus vpon a certaine day the said Bishop conferring with the said Master Iohn and reciting to him the doings and proceedings of the Pope did grieuously rebuke his fellow brethren the Preaching Friers and the other Order also of the Minorites Because their Order being planted in wilfull pouertie of the Spirit to the intent they should more freely carpe and reproâ—e the vices of the mightie and not to flatter or to spare them but sharpely to rebuke and reprehend the same yet the said Friers contrarie to their profession did not boldly enough cry out and invey against the abuses of their superiours and men of power not did vncouer nor detect their faults and wickednesse And therefore the B. said I â—udge them to be no better than manifest heretickes And added moreouer demanding of Master Iohn what is heresie that hee would giue him the true definition of it Whereat when the Frier did stay and pause not remembering the solemne definition of that matter the Bishop therevpon inferreth giuing this definition in Latine by the true interpretation of the Greeke word Heresis gracè Latine electio est sententia humano sensu electa scripturae sacrae contraria palam docta pertinaciter desensa that is heresie is a sentence taken and chosen of mans owne braine contrarie to holy Scripture openly maintained and stâ—flie defended And this definition especiallie hee applied against the Romans who commit the charge of soules vnto their kinsfolkes being both in age vnworthie and in learning insufficient and so stiflie defend this their wicked opinion that if any dare presume to withstand the same hee is suspended and excommunicated and open warre proclaimed against him Therefore hee to whom the whole definition of an heretike doth agree hee is a verie heretike And euery Christian man ought to set himselfe against an heretike as farre as hee may yea and that person who can resist him and doth it not hee sinneth and seemeth to be a fauourer thereof according to the saying of Gregorie Hee lacketh not conscience of secret societie who ceaseth to resist open impietie and the Apostle writeth to the Romans saying not onely they who commit such things but also they that consent are worthie of death Therefore it may be concluded that aswell the Pope Vnlesse he cease from that vice as also the same Friers vnlesse they shew themselues more earnest and studious in repelling the same are both worthy of death that is perpetuall damnation Item sayth the Canon Decretall that vpon this
the lye whereunto his heart was inclined But in the Councell of Constantinople holden after the Councels of Ariminum and Seleucia he transferred all the blame vpon Aëtius whom the Emperour banished so that it is a strange thing that this errour should haue had the name also from such a feeble patron as Eudoxius was to be called the errour of Eudoxiani Macedonius rather by the authoritie of the Emp. Constantius then by the consent of the people was made Bishop of Constantinople Paulus lawfull Bishop of Constantinople was banished to Cucusus a towne of Armenia and there hee was strangled by the Arrians also 3150. of the people were slaine and troden vnder feete at his violent entrie This bloody Tyrant denyed the diuinitie of the holy Ghost He was deposed by the Emperours procurement because hee durst presume at his owne hand to transport the bones of the Emp. Constantine from one Church to another His followers were abhorred more then any other branch of the Arrian heresie for their inconstancie They sent Messengers to Liberius Bishop of Rome and consented in all points to the Nicene Faith but afterward like vnto dogges they returned to their vomit a gaine Hee was damned as a notable heretike by the second Generall Councell gathered at Constantinople by the Emperour Theodosius Anno. 386. He died in a little Village neere to Constantinople and Eudoxius obtained his place Photinus Bishop of Sirmium in Illyria was the Disciple of Marcellus Bishop of Ancyra in Galatia These two renewed both the heresie of Sabellius and Samosatenus and augmented the blasphemous opinion of Samosatenus with this addition That the kingdome of Christ was not euerlasting but it had a beginning when he was borne of the Virgin should haue an end at the latter day This heresie hath the name from the disciple and not the master in regard that Marcellus continued not so obstinately in his errour as did Photinus his disciple but renounced his errour was receiued into the fellowship of the Church in the Councell of Sardica but Photinus was deposed at the Councell of Sirmium and banished by the Emperour Constantine Neuerthelesse after his deposition banishment he continued obstinately in his errour wrote bookes both in Latine and Greeke in defence of his heresie whereby his name became infamous and he was counted the author of this heresie Audaeus was a man of Syria vnder the raigne of Valentinian and his brother Valens He published an errour That God was like the similitude of a mans bodie This errour hee conceiued through wrong vnderstanding of the words of Scripture wherein it is said Let vs make man in our owne Image according to our likenesse With this errour many vnlerned Aegyptian Monkes were intangled They pretended great innocencie and chastitie in their liues and separated themselues from the societie of the Church couering their impietie with this pretext that they saw vsurers and vncleane persons tolerated in the Church About this time saith Theodoretus that is in the dayes of Valentinianus and Valens sprang vp the heresie of Messaliani Albeit this name be vnquoth yet the Greeke names giuen vnto this heresie are more significatiue they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they counted prayer the onely exercise necessary to the children of God euen as if a man could talke with God by prayer before he hath first heard God talking with him by the preaching of the Word Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men rauished in the spirit after long continuance in prayer When they were transported and out of their wits then they supposed that the holy spirit was sensibly infused into them whereby their bodies were made free of all perturbation and their soules were auerted from all inclination to euill in such sort that they had no neede of fasting to subdue their bodies nor of Doctrine to restraine the disordered affections of their soules This Pestilent heresie was ouerspred in many places but it was mightily suppressed by Letoius B. of Meletina Amphilachius B. of Iconium in Lycaonia Flaniāus B. of Antiochia who with great dexterity drew out a cōfession out of the mouth of Adelphius an aged man a propagator of this heresie in Edessa This Heresie albeit it had many patrons such as Dadoes Sabas Adelphius Hermas Simeones yet from none of them it receiued the name but rather from the actions and passions wherevnto they inclined Apollinaris Bishop of Laodicea in Syria gloried in the quickenesse of his wit and delighted to make contradiction to euery thing that any man could speake and so it came to passe as Ruffinus writeth Heresim ex contentione generauit that is to say Through contention he procreated an heresie affirming that in the dispensation of Christes Incarnation hee assumed the body of a man onely but not the soule of a man because his diuinitie supplied the place of his soule And when hee was argued by euident places of Scripture that Christ in his humane nature was a perfect man hauing not onely a body but also the soule of a man as when he sayd His soul was heauy vnto the death left he should haue seemed to bee vtterly conuinced and ouercome hee confessed that Christes bodie was quickned with a naturall life but the diuinitie o f Christ was in place of a reasonable soule This heresie was damned in Councels conueened at Rome Alexandria and Constantinople Hee augmented the schisme at Antiochia where there had beene alreadie three factions to wit Eustatiani Meletiani and Pauliniani Now Apollinaris dwelling in Laodicea a towne of Syria neere approaching to Antiochia hee was the author of the fourth faction In the dayes of Iulian hee compiled histories of Scripture in Greeke Poesie In the dayes of Valentinian and Gratian he defended his Heresie In the dayes of the Emperour Theodosius he concluded his life His sonne in name learning and bad vse of excellent gifts was like vnto his father Vitalius presbiter in Antiochia was a serious defender of the heresie of Apollinaris in so much that the followers of Apollinaris were called Vitaliani Donatus was a Bishop in Numidia who contended with vnsupportable hatred against Cecilianus Bishop of Carthage challenging him that he had receiued ordination from Foelix Altungensis who was proditor that is who in time of persecution had deliuered the booke of holy Scripture to be burnt or as others say because hee admitted to an Ecclesiasticall office a Deacon who had committed the like fault The cause of Cecilianus was oft agitat before the Councell of Carthage before Miltiades B. of Rome before the Councell of Arles and by the Emp. Constantine but the Donatistes at all times succumbed in probation Therefore they were enraged because they could not accomplish their wicked designes against Cecilianus they fell from the vnity of the Church Inueterate schismes oft times
simple men and shauen their heads and by such meanes doe possesse their goods in respect of their covetous desire of filthy lucre let them be subiect to Canonicall or regular repentance But let those simple men who have layd downe their haire as men destitute of vnderstanding who cannot gouerne their owne affaires let them remaine in that estate which they haue once vndertaken but let the goods given by negligent Parents and received or rather reaved by avaritious Church-men be restored againe to their children heires 8. If Church men lay vp provision of come in Victuall-houses let it not be to keepe them to a dearth but to support the poore in time of need therewith 9. Hunting and hawking and the insolency of foolish and filthy iests are to bee forsaken of Church-men 10. Gluttony and drunkennesse is forbidden 11. The Bishop or Abbot must not resort to civill iudicators to plead their owne cause except it be to support the poore and oppressed Presbyters Deacons and Monkes having obtained licence from the Bishop may compeare in Civill iudgement-seats accompanied with their Advocate 12. Let not Presbyters Deacons or Monkes bee farmers or labourers of the ground 13. It is reported of some brethren that they compell the persons who are to be admitted in time of their ordination to sweare that they are worthy and that they shall do nothing repugnant to the Canons and that they shall be obedient to the Bishop who ordayneth them and to the Church in the which they are ordayned which oath in regard it is perilous we all inhibit and discharge it 14. Bishops in visiting of their Parishioners let them not be chargeable vnto them but rather comfortable by preaching the Word and by correcting things that are disordered 15. It is reported that some Arch-deacons vse domination over the Presbyters and take tribute from them which smelleth rather of tyranny then of due order For if the Bishoppe should not vse domination over the Clergie but by examplars to the flocke as the Apostle Peter writeth much lesse should these presume to doe any such like thing 16. Like as in dedication of Churches and for receiving of orders no money is received even so for buying of Balme to make Chrisme Presbyters keepers of Chrisme shall bestowe no money but Bishops of their owne rents shall furnish Baulme for the making of Chrisme and Lightes to the Church 17. It hath beene found in some places that Presbyters haue payed 12. or 14. pennies in yeerely tribute to the Bishop which custome wee haue ordained altogether to be abolished 18. The receiuing of paunds from incestuous persons and from men who pay not their Tythes and from negligent Presbyters is forbidden as a thing which openeth a doore to auarice but rather let Ecclesiasticall discipline strike vpon transgressours 19. Let people giue their Tythes to those Churches wherein their children are baptized whereunto they resort all the yeere long to heare Church-seruice 20. Let peace bee kept amongst all men but in speciall betwixt Bishops Countes whereby euery one of them may mutually support another 21. Ciuill Iudges ought to judge righteously without exception of persons and without receiuing of rewards and let their Officiars Vicars and Centenaries bee righteous men least by their auarice and greedinesse the people bee grieued and impouerished And let the witnesses be of vnsuspect credite for by false witnesses the Countrey is greatly damnified 22. The Abbots and Monkes in this part of the Countrie seeing they haue addicted themselues to the Order of Saint Benedict let them endeuour to conforme themselues vnto his institution and rules 23. The ordination of Presbyters Deacons and other inferiours is to bee made at a certaine prescribed time 24. Concerning Bishops Presbyters Deacons and Monkes who shall happen to be llaine let the Emperour giue determination to whom the satisfacton of blood shall belong 25. In many places the auncient custome of publicke repentance hath ceased neither is the auncient custome of excommunicatioÌ„ and reconciliation in vse Therefore the Emperour is to be entreated that the ancient discipline may be restored againe and they who sinne publikely may be brought to publike repentance and euery man according as hee deserueth may either bee excommunicated or reconciled 26. It is reported that in some Churches there is contention and strife for diuidng of Church rents It is ordained therefore That no Masse shall be said in those Churches vntill they who are at variance be reconciled againe 27. Neither the Sacrament of Baptisme nor the Sacrament of Confirmation should be reiterated 28. Concerning the decrees of affinitie and in what degree Marriage may be bound vp euery man is sent to the Canons of the Church to seeke resolution 29. Seing that the man and the woman are counted in Scripture as one flesh their Parentage is to be reckoned by like degrees in the matter of Marriage 30. The Marriage of seruants is not to bee dissolued which is bound vp with consent of both their masters euerie seruant remaining obedient to his owne master 31. It is rumoured that some women by negligence and others fraudulently doe present their owne children to the Sacrament of Confirmation to the ende they may bee separated from the companie of their husbandes Therefore wee statute and ordaine that such women as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall bee compelled to doe penance all the dayes of their life neither shall they in any wise be separated from their husbandes 32. Let a sinner confesse vnto his Father-Confessor all his sinnes which hee hath committed either in thought word or deede because that hatred enuye and pride are such pestilentious botches of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes should not onely bee confessed to God according to the example of Dauid who saith I will confesse against my selfe my wickednesse vnto the Lord and thou forgauest the punishment of my sinne Psal. 32. vers 5. But also wee should confesse our sinnes to our Father-Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed I at 5.16.34 In preâ—â—â—ibing of penance let fauour and hatred of any person be laide aside and let the injunctions be giuen according to the rule of holy Scripture and according to the Canons and custome of the Church following the example of the Physitions of the body who without exception of persons doe adhibit cuttings burnings and vehement remedies to perilous diseases 35. Many in doing of penance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliaon and beeing forbidden to eate flesh or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of
Councell of Basil with his Apostolike letters But after the death of the Emperour who died in the sixt yeere of the Councell Eugenius tooke vpon him greater boldnesse and first held a contrarie Councell at Ferraria and afterward at Florence pretending that he behoued to meet with the Greekes for vniting of them to the West Church who because they would no wayes passe the Alpes he was compelled for their commoditie to keepe a Councell in some neerer place The Councell of Basil although weakned by the Emperours death proceeded not the lesse to the deposition of Eugenius and elected Amedeus Duke of Sauoy to be Pope whom they called Foelix the fift To this Councell were the Bohemians and Morauians invited who after they had receiued sufficient suretie and pledges for their safe passage returning againe sent Ambassadours to the Councell by whose earnest trauels it was obtained that the Bohemians and Morauians should haue the communion celebrat vnto them vnder both kinds The Historie of this Councell was written by Aeneas Syluius who was present at the same and liked well of the proceedings and determinations thereof as may appeare by his owne writings and namely by a certaine Epistle of his written to the Rector of the vniuersitie of Colen wherein he reioyceth for a certaine treatise of the said rectors which came into his hands reprouing the rudenesse and rashnesse of such as deny the Bishop of Rome and his consistory to be subiect to the Generall Councell and that the supreme tribunall seat of iudgement standeth in the Church and not in one Bishop Notwithstanding the same Syluius who by his learned writings advanced the decrees of the Councell of Basil yet afterward being promoted to that papall dignitie himselfe turned his coat and returned againe to the old filthy pride of the Chaire of Rome which magnifieth it selfe not onely aboue the Church but also maketh it selfe companion to God himselfe IN the yeere of our Lord 1439. while as the Councell of Basil was yet sitting vndissolued Eugenius the fourth perceiuing that matters went against him in Basil he held a contrarie Councell at Florence where he brought to passe that the Emperour and Patriarch of Constantinople with the rest of the Grecians there present were perswaded to receiue the sentence of the Church of Rome concerning the proceeding of the holy Ghost also to receiue the communion in vnleauened bread to admit Purgatorie and to yeeld themselues to the authoritie of the Romish Bishop wherevnto notwithstanding the other Churches of Grecia would in no wise assent at their comming home in so much that with a publict execration they did condemne afterward all those Legats which had consented to those Articles that none of them should be buried in Christian buriall It is to be noted in this Councell that the Grecians who agreed to other opinions of the Roman Church yet could neuer be induced to beleeue their doctrine of transubstantiation Notwithstanding they were content to set forth vnto the people a Bull of agreement which they called Bulla Consensus and the difference of opinions in that point of doccrine was not thought a sufficient impediment to stay the promulgation of this agreement Howbeit afterward as it were forgetting what they had done themselues in the Coūcels of Florence their Bulla Consensus they cry out that there is no agreement vnitie amongst the Protestants because there is some difference of opinions about the Sacrament among them In the time of this Councell Iosephus Patriarch of Constantinople died Eugenius required that presently before the dissolution of the Councell another should be chosen but to this the Grecians would not agree affirming that it was not lawfull to choose a Patriarch of Cōstantinople but onely in their owne Church there The Emperour Paleologus after his returning liued not long And finallie this agreement was counted of the Grecians infortunat and an euill presage immediatly before the vtter ruine of the Orientall Empire and the destruction of the towne of Constantinople For within 14. yeeres after this agreement at Florence the famous citie of Constantinople was taken by Mahomet Emperour of Turkes the Emperour Constantine the Brother of Paleologus was slaine and the Empire of the East was cut off CENTVRIE XVI THis Councell of Trent begun in the yeere of our Lord 1546. the fourth of Ianuary in the Popedome of Paulus the third In the first session thereof an oration was made by the Popes Legat declaring the causes of the calamitie of the Church In the second Session the Articles of faith were read and confirmed and that was kept the fourth of Februarie The third Session was kept the eight of April wherein it was decreed that the old Latine translation of the Bible should onely be vsed and accounted authentike in Churches and Schooles and that the rule in expounding of the Scriptures should bee this to expound them as the Church and the ancient fathers haue expounded them before As also the number of the bookes accounted holy and Canonicke Scriptures were rehersed the fourth Session was kept the 17. day of Iune where it was decreed that all men should beleeue that originall sinne was vtterly taken away in Baptisme in such sort that the concupiscence which remaineth in our nature after Baptisme is not to be accounted a sinne vntill wee giue the consent of our minde thereto And because the Law of God plainely condemneth it and the Apostle Paul in plaine words sayeth I had not knowne concupiscence to haue beene a sinne except the Law had sayd thou shalt not covet lest they should seeme to Proclame to the world their manifest contradiction to the Scriptures they lenifie their decree againe with this distinction that the Apostle calleth it a sin not because it is a sin properlie and indeede but because it commeth of sin tendeth also thereto Howbeit with those fathers licence the Apostle Paul declareth his owne sense and meaning that hee calleth concupiscence sinne because it is a transgression of the Law so that he accounteth it a sinne properly and indeed Also in this Session they decerne that the mother of our Lord was not conceived in originall sinne In the fift Session was decerned that even after the fall of Adam and in the nature of man before his regeneration there remaineth a free-will to doe good which being wakened by God and stirred vp is a fellow-bearer with his grace In the sixt Session was concluded that man is iustified partly by faith in Christ and partly by workes and that our iustification stands not in a free forgiuenesse of sinnes and a free imputation of the righteousnesse of Christ to all them who beleeue in him The seventh Session was kept the third of March an 1547. wherein was decerned that all men should beleeue that the Sacraments of the Church were seven in number to wit Baptisme Confirmation the