the Church in the Councill of Sardica but Photinus was deposed at the Council of Sirmium and banished by the Em. Constantius Neuerthelesse after his deposition banishment he continued obstinately in his errour wrote bookes both in Latine Greeke in defence of his Heresie whereby his name became infamous and he was counted the author of this Heresie Audaus was a man of Syria vnder the reigne of Valentinian and his brother Valens Hee published an errour That GOD was like vnto the similitude of a mans bodie This errour hee conceiued through wrong vnderstaÌ„ding of the words of Scripture wherein it is saide Let vs make man in our owne Image according to our likenesse With this errour many vnlearned Aegyptian Monkes were intangled They pretended great innocencie and chastitie in thier liues and separated themselues from the societie of the Church couering their impietie with this pretext that they saw usurers 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 bee vnquoth yet the Greeke names giuen vnto this Heresie are more significatiue they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becâ—…use 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 spirite 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 perturbations and their soules were auerted from all inclination to euill in such sort that they had no need 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 Amphilochius B. of Iconium in Lycaonia and Flaviaenus B. of Antiochia who with great dexteritie drew out a Confession out of the mouth of Adelphius an aged man and a propagator of this Heresie in Edessa This Heresie albeit it had many patrones such as Dadoes Sabas Adâ—…lphius Hermas Simeones yet from none of them it receiued the name but rather from the actions and passions whereunto they inclined Apollinaris bishop of Laodicea in Syria gloried in the quickenesse of his ingine and delited to make contradiction to euery thing that any man coulde 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 said His soule was heauie vnto the death lest he should haue seemed to bee vtterly conuinced and ouercome hee confessed that CHRISTES bodie was quickned with a natural life but the diuinitie of CHRIST was in place of a reasonable soule This Heresie was damned in Councils conueened at Rome Alexandria and Constantinople He augmented the schisme at Antiochia where there had bene 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 he compiled histories of Scripture in Greeke Poesie In the dayes of Valentinian and Gratian he defended his Heresie In the dayes of the Emp. Theodosius he concluded his life His sonne in name learning and bad use of excellent gifts was like vnto his father Vitalius presbyter 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 B. of Carthage challenging him that hee had receiued ordination from Foelix Altungensis who was proditor that is who in time of persecution had deliuered the booke of holy Scripture to bee brunt or as others say because hee admitted to an Ecclesiasticall office a Deacon who had committed the like faule The cause of Cecilianus was oftagitat before the Councill of Carthage before Miltiades B of Rome before the Councill of Arles and by the Emp. Coustantine but the Donatistes at all times succumbed in probation Therefore they were enraged because they coulde not accomplish their wicked designes against Cecilianus and they fell from the unitie of the Church Inucterate schismes oft times turne to Heresies So the Donatistes in end were defenders of Hereticall opinions namely that the Catholicke Church was no where els to be found but onely in that corner of Africke whereinto they themselues dwelt and that Baptisine was not effectuall except it had beene ministred by one of their societie Of all the branches of this Heresie Circumcelliones was the most reprobate branch a people cruell and sauage not onely against others but also against themselues throwing themselues headlonges from high places or casting themselues in fire and water and this sort of death they countâ—…d Marâ—…yrdome The diuersitie of names wherewith this Heresie was pointed out clearely declares that the Donatistes wanted not a great number of fauourers for they were called Parmeniani Rogatistae Cirtenses and Maximianistae Against this Heresie and the Heresie of the Pelagians August B. of Hippo contended with mightie grace as likewise against the Heresie of the Manicheans whereinto he had beene nursed himselfe Collyridiani were a sort of superstitious people who worshipped the Virgine Marie the mother of our LORD with diuine adoration and with baking little pasties which in the Greeke language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they offered to the Virgine Marie as to the Queene of Heauen Epiphanius counts them Heretiques because the Virgine Marie albeit shee bee a blessed woman yet is shee not GOD. Manie late Heresies are nothing els but a renewing of old decayed Heresies Such was the Heresie of Priscillianus a man of Noble birth in Spaine verie eloquent rich temperate with great show of humilitie who easilie insinuated himselfe in the fauour of the people In his youth he was inclined to Magical Arts and renewed the filthie Heresie of Gnostici who disallowed Marriage and commended fornication Some bishops of Spaine were entangled with this Heresie such as Iustantius Salvianus and Helpidius whom Adygimus Bishop of Corduba damned in a Councill gathered at Caesar-augusta This was done in the dayes of the Emp. Gratianus and Valentinian The
the assemblie some urging the matter of Faith to bee first entreated others crauing that the liues of such as were accused or deposed shoulde bee first examined and both parties grounded themselues vpon the warrande of the Emperours letters The principall ring-leaders of the one faction were Acacius bishop of Caesarea Palestinae Georgius bishop of Alexandria Uranius of Tyrus Eudoxius of Antiochia and their followers exceeded not the number of two and thirtie On the other side were Georgius bishop of Laodicea in Syria Sophronius of Pompeiopolis in Paphlagonia and Eleusius of Cyzicus and the greatest number of the Councill followed the opinion of these Bishops So it came to passe that the moste parte thought it expedient that the matter of Faith shoulde bee first entreated After this the Councill was of newe againe diuided into three factions Acacius and his complices thought meete that the forme of Faith shoulde bee altered The moste parte were in a contrarie opinion that the summe of the Nicene Faith shoulde bee kept onelie the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulde bee left out Silvanus bishop of Tarsus was in the thirde opinion that the summe of Faith compiled in ANTIOCHIA at the dedication of the Temple shoulde bee kept Pluralitie of voyces preuailed that the Sonne of GOD shoulde neither bee called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is like vnto his Father because in Scripture he is called the image of the inuisible GOD. And they consented to excommunicate all those who called the Sonee of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnlike vnto the Father Nowe Acacius and his complices who were indeede Anomaei woulde haue seemed to accorde with the rest of the Councill But when it was demanded of them in what sense they counted the SONNE alike vnto the FATHER They answered that hee was like in will but not in substance After that much disputation and little aggreement had beene Leonas a secrete fauourer of Acacius dissolued the assemblie Neuerthelesse the Fathers of the Councill conueened to judge the cause of Cyrillus Bishop of HIERUSALEM whome the Acacians had deposed and warned the Acacians to bee preâ—…ent but they woulde not compeare Therefore the Councill proceeded to the deposition of Georgius bishop of Alexandria Acacius bisshop of Caesarea Uranius bishop of Tyrus Patrophylus bishop of Schythopolis and Eudoxius bishop of Antiochia in whose place they substituted Avianus a presbyter in Antiochia others call him Adrianus The Acacians laide handes on Avianus and deliuered him into the handes of Leonas and Lauritius and they banished him The Councill protested against Leonas Lauritius the Acacians that they had violated the Decrete of the Councill and without further delay they addresse to Constantinoplc to giue information to the Emperour But the Acacians preuented the rest and misinformed the Emperour accused the Councill and perswaded him to reject the summe of Faith aggreed vpon in Seleâ—…cia The wrath of the Emperour against the Fathers of the Councill of Seleucia made the rest to bee dispersed onely the Acacians remained still in Constantinople and they gathered together fiftie Bishops out of Bithynia and other neere adjacent places In this Synode they confirmed the summe of Faith read by Ursatius and Valens in Ariminum It is judiciously obserued by Socrates that after the Councill of Nice the Arrians in the multiplied conceites of their wauering mindes set foorth nine diuers summes of Faith to wit In the dedication of the Church of Antiochiâ—… two formes The thirde by those who adhered to Narcissus was exhibited to Constantine in FRANCE The fourth was sent by Eudoxius to Italie In Sirmium three formes were indited whereof one was read in Ariminum with noting the names of the Consuls in whose time it was written The eight was the summe of Faith set foorth in the Councill of Seleucia The ninth was the summe of Faith set downe in Constantinople with this addition that the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shoulde bee silenced when Preachers spake of GOD. Thus we see that there is no end of wandering when men haue once forsaken the narrow path of the â—…rueth of GOD. The Emperour Constantius and the rest of the Arrians were like vnto a troubled sca that cannot take rest yet another Councill must be gathered in Antiochia for abjuring both the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in time to come no man shall call the Sonne of GOD consubstantiall with the Father nor yet of a different substance from the Father The Bishops conueened thought expedient before they intreated concerning the Faith that the chaire of Antiochia vacant at that time without a Bishop should first bee prouided Choise was made of Meletius some time bishop of Sâ—…bastia in Armâ—…nia He receaued ordination by Arrians who subscribed also to his admission and their hand-writs were deliuered into the custody of Eusebius Samosatenus But when Meletius disappointed the expectation of the Arrians they procured his banishment and that Euzious shoulde bee placed in his stead Likewise Eusebius Samosatenus for no minassings and threatnings of the Emp. would deliuer backe againe the subsâ—…riptions of the Arrians so that the Emp. both commended and admired the magnanimous courage of Eusebius This Councill was holden in the 25. yeere of the reigne of Constantius In it the Arrians coulde not perfect their intended purpose anent a new summe of faith which woulde haue made out the tenth forme of faith indited by them because Constantius got knowledge of the seditious attempts of Iulian and he lest the Councill to preueene the interprises of Julian but he fell sicke by the way and died at Cilicia Vnder the reigne of Iulian Iouinian some particulare Councils were assembled such as a Council in Alexandria gathered by Athanasius Eusebius Vercellensis for damning olde Heresies and confirming the Nicene Faith Another in Palestina for ordaining a bishop in Maiuma Another in Antiochia by the Acacians vnder the reigne of Iouinian These wandering starres accustomed to accommodate themselues to times places and persons to gaine sauour at the Emperours hands they subscribed the Nicene Faith But I set forward to the rest Laodicea is the Metrapolitane towne of Phâ—…ygia and one of the seuen Churches of Asia to whom the Apostle Ihon when he was banished in Pathmos for the worde of GOD did write his Epistles This description I haue premitted to distinguish Laodicea of Syria a citie neere approaching to Antiochiae and whereof frequent mention is made in the Ecclesiastical History from Laodicea of Asia In this towne Laodicea of Asia a Synode was gathered after the death of Iovinian about the yeere of our LORD 368. Nothing was determined in this Councill concerning matters of Faith but onely constitutions concerning Ecclesiasticall policie were made in number 59. In this assemblie the worshipping of
the summe of the Nicene Faith is confirmed The continencie of Bishops Elders and Deacons is recommended with abstinence euen from matrimoniall societie so earlie began men to bee wisâ—…r then GOD But in the twelfth Canon of the thirde Council of Carthage it may bee perceiued that this constitution as dâ—…sagreeable from GODS worde was not regarded because Bishops in AFRICKE married and had sonnes and daughters and these are inhibite to marrie with Infideles and Heretiques in the Canon fore-saide The making of Chrisme and conâ—…ecrating of holie Virgines is ordained onely to belong to Bishops The Canons of this Councill for the moste 〈◊〉 tende to this to aduance the authoritie of their owne Bishops fore-smelling as appeares the usurpation of preheminence in the Bishops beyonde sea The thirde Councill of Carthage was assembled in the yeere of our LORD 399. Aurelius Bishop of Cartâ—…age seemeth to haue beene Moderatour of the Councill AUGUSTINE Bishop of Hippo was present Manie good constitutions were accorded vpon in this Councill as namely that the Sacramentes shoulde not bee ministred to the dead That the sonnes and daughters of Bishops and others in spirituall offices shoulde not bee giuen in marriage to Pagans Heretiques or Schismatiques That men in spirituall offices shoulde not be intangled with seculate businesse according to the precept of the Apostle 2. Tim. 2. verse 4. That men of the Cleargie should practise no kind of usurie That no man shall bee ordained Bishop Elder or Deacon before hee haue brought all persons of his owne familie to the profession of Christian Religion That Readers who are come to perfect yeeres shall either marrie or els professe continencie That in the ministration of the Sacrament or Sacrifice to wit Eucharisticke nothing shoulde bee offered except bread and wine mixed with water of the fruites of the Cornes and Grapes That the Bishop of Rome shoulde bee called the Bishop of the first seate but not the high Priest nor the Prince of Priestes That nothing except holy Canonicke Scripture should bee read in the Churches vnder the name of holy bookes About the yeere of our LORD 401. vnder the reigne of Honorius was assembled againe a great nationall Councill in Carthage of 214. Bishops Augustine Bishop of Hippo was also present at this Councill Manie Canons were set downe in this Councill almoste equall with the number of conueened Bisshops That persons married for reuerence of the blâ—…ssing pronounced to the marriage shoulde not companie together the first night after their marriage That the Bishop shoulde haue his dwelling place neere vnto the Church his house-holde-stuffe shoulde bee vncostly his fare shoulde be course and vndelicate and that he should conquiese authoritie vnto himselfe by fidelitie and vprightnesse of an holy conuersation That a Bishop should not spende time in reading the bookes of Pagans the bookes of Heretiques if necessitie required hee might reade That a Bishop entangle not himselfe deepely with household businesse to the end hee may attend vpon reading Prayer and Preaching That a Bishop admit no man vnto a spirituall office without aduice of the Cleargie and consent of the people That a Bishop without aduice of his Cleargie pronounce no sentence els it shall haue no force except they confirme it That a Bishop sitting shall not suffer a presbyter to stand That an assemblie of Heretiques conueened together shall not bee called Concilium but Conciliabulum That hee who communicateth with an Heretique shall bee excommunicate whether hee be of the number of the Laikes or of the Cleargie That such as refuse to giue vnto the Church the oblations of defunct persons shall bee excommunicate as murtherers of the poore Heere marke what is meaned by Oblationes Defanctorum not Soule-masses said for the defunct but the charitie which they haue left in testamentall legacie to the poore That no woman shall presume to baptize TREATISES BELONGING TO THE fourth CENTURIE A TREATISE Of Inuocation of Saintes IT is more easie in this TREATISE to disapproue the doctrine of Inuocation of Saintes then accurately to point out the minute of time whereinto this abuse sprang vp for the inuious man who sowed tares in the husbandrie of GOD hee did it while men were asleepe And no good Christian how vigilant soeuer hee be can bee at one and the selfe same time both sleeping and waking Neuerthelesse albeit the sowing time bee vnknowne to vs the time whereinto the blade springeth vp and manifesteth it selfe vnto the sight of men may be knowne And therefore I haue referred this Treatise vnto the fourth CENTURIE It is true that Origene about the yeere of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture yea euen of plurality of worlds so in like maner he disputed of the charity and affection that good Christians departed this life might possibly beare to the members of the MILITANT CHURCH of CHRIST And hee thought it not inconuenient to suppose tâ—…at they had a care of our saluation and supported vs with their prayers Neuerthelesse he spake doubâ—…somely Ego sic arbitrior that is I suppose it is so but he durst not with ful assurance affirme any such thing In the third CENTURIE also wee reade of a commemoration of the names of holy Martyres in time of ministration of the holy Sacrament but neither of purpose to pray for them who were already possessed into their rest nor of purpose to request them to pray for vs for such grosse errour was not yet admitted into the bosome of the Church But rather of purpose by such a commemoration 〈◊〉 animate the godly to follow the foote-steps of those men in well-doing whose names were thought worthie at solemne times to bee commemorated in the Church The Rhethoricall libertie of Basilius Magnus and Naziaâ—…nus brought inuocation of Saintes in the mouthes of all the people for it is their custome after they haue commended the patient suffering of Martyres in end they desire to bee supported by the prayers of the holy Martyres These glorious Oratours learned not this lesson in the bookes of holy Scripture but rather in the schoole of Libanius whose frequent incalling vpon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations accustomed Basiliâ—…s Naziâ—…zenus to call vpon the Martyrs to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might bee forgotten and the holy Martyres by whose examples men might bee led into the foote-steps of vertue and godlinesse might be remembred Alwayes seeing these learned Fathers had no warrand in Scripture for inuocation of Saintes they are compelled to speake doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as I suppose And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if it bee not too much bolden esse so to speake And againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if there be any sense
This ordination was annulled and it was ordained that none of these Leuites shoulde bee promoted to the honour of a Deacon In the fift Session a Deacon of the Church of Agabra complained of the ordination of three persons in that Church one was ordained to bee Presbyter and two to bee â—…euites The bishop beeing blinde laide his handes vpon them but one of the Presbyters pronounced the blessing Nowe the Presbyter who had pronounced the blessing was dead before the Councell of Hispalis therefore they remitted him to his owne judge but the three persons afore-saide admitted to Church-offices they deposed them from their offices as persons vnlawfullie admitted In the sixt Session it was found that Fragitanus a presbyter of the Church of Corduba was moste vnjustlie both deposed and banished by his bishop For remedie that the like mis-order shoulde haue no place in time to come it was statuted and ordained That a bishop without aduise of his Synode shoulde not presume to depose a presbyter In the seuenth Session Chore-episcopi and Presbyters are debarred from the high priueledges of the Episcopall office namelie from the consecration of presbyters of holie Virgines Churches and Altâ—…rs from laying hand vpon men conuerted from heresie and conferring vnto them the holie Spirit from making of Chrisme and signating with it the fore-heads of them who are baptized from absoluing publikelie in time of Masse anie penitent person and sending testimonials to foraine partes called Formatae epistolae and finallie from baptizing consecrating the Sacrament blessing the people and teaching them receiuing penitentes when the bishop was present Now the ground of all these prohibitions is not brought out of holie Scripture but from the authoritie of the Apostolicke chaire Earlie beganne the Antichâ—…ist to establish an Hierarchie in the Church which neither Christ nor His Apostles had commanded The eight Session intreated concerning Helisens a seruant whome the bishop of Agabra had set at libertie and hee on the other part abused his libertie so farre that hee prâ—…sumed by Magicall Artes to cut off the bishop who had beene so beneficiall vnto him hee was ordained to bee redacted againe to his former seruile estate that hee might learne obedience to his superiours by the heauie yoke of seruile subjection In the ninth Session it is forbidden that bishops shoulde haue Leke-men to bee masters of their house but oneliâ—… some of their owne Clergie shoulde bee dispensators of their householde affaires because it is written Thou shalt not plowe with an Oxe and an Asse together By the way marke that nothing was so miserablie abused at this time as testimonies of holie Scripture In the tenth Session the Monasteries latelie builded in the Bâ—…tike prouince were allowed and confirmed In the eleuâ—…nth Session the Monasteries of Virgines are recommeÌ„ded to the ouer-sight of the Abbot gouerning the Monasterie of Monkes with caueates that all appearance of euill should bee prouidentlie eschewed In the twelfth Session one professing the heresie of Acephali compeared who denied the distinction of two natures in Christ and affirmed that the diuinitie of Christ did suffer vpon the Crosse but hee was seriouslie dealt withall and conuicted by testimonies of holie Scripture and Fathers so that hee renounced his hereticall opinion and embraced the true Faith and the whole Councell gaue praise and thankes vnto God for his conuersion Iâ—… the thirteenth Session there is a prolixe refutation of the opinion of those who supponed that the two natures of Christ were confounded and that the diuinitie suffered Isidorus seemeth to bee the compiler of this Treatise against Acâ—…phali giuen in to the Councâ—…ll of Hispalis and manie doe thinke that he collected into one volume the Councels that preceeded his time for hee was a man more learned than his fellowes in his dayes IN the yeere of our Lord 639. and vnder the reigne of Sisenanâ—… king of 〈◊〉 by the kinges commandement moe than 70. bishops and pâ—…esbyters were conuened in the towne of 〈◊〉 vpon occasion of diuersitie of Ceremonies and Discipline in the countrey of Spaine First they set downe a short confession of the true Faith which they ordained to be embraced and kept Secondly that there should be an vniforme order of praying singing of Psalmes solemnities of Masses Euen-song-seruice throughout all Spaine and Gallicia like as they all professed one Faith and dwelt in one kingdome lest diuersitie of ceremonies and rites should offende ignorant people and make them to thinke that there was a schisme in the Church It was statuted and ordained That at least once in the yeere prouinciall Councels should be assembled and incase anie controuersie should fall out in matters of Faith a generall Councell of all the prouinces of Spaine should be assembled Here let the judicious Reader marke that in processe of time almoste all thinges are subject to alteration and Councels of olde called Nationall now abusiuelie beginne to be called Generall The order of incomming of bishops to the Councell and sitting in the first place and of the presbyters after them and sitting in a place behinde the bishops and of deacons who should stand in presence of bishops and presbyters is described at length in the third canon That the festiuitie of Easter or Pashe daye should bee kept vpon the day of Christes resurrection Concerning the diuersitie of rites vsed in baptisme some vsing the ceremonie of thrise dipping in water others one dipping onelie It was thought most expedient to be content with one dipping because the Trinitie is so viuely represented in the names of the Father Sonne and holie Ghost that there is no necessitie by three dippinges in water to represent the Trinitie and for eschewing all appearance of schisme and lest Christians should seeme to assent vnto heretiques who diuide the Trinitie For all these causes it was expedient to keepe vniformitie in the ceremonies of Baptisme It was statuted and ordained That vpon fryday immediately preceeding Easter day the doctrine of the suffering of Christ of repentance remission of sinnes should be clearly taught vnto the people to the end that they being purged by remission of sins might the more worthily celebrate the feast of the Lords resurrection and receiue the holie Sacrament of the Lords bodie and blood The custome of putting an ende vnto the fasting of Lent vpon fryday at nine a clocke is damned because in the daye of the Lordes suffering the Sunne was couered with darknesse and the elementes were troubled and for honour of the Lords suffering that daye should bee spent in fasting mourning and abstinence and hee who spendeth anie part of that day in banqueting let him bee debarred from the Sacrament of Christes bodie and blood on Pashe day That the Tapers and Torches which shined in the Church in the night preceeding the daye of the resurrection shoulde bee solemnly blessed to the end that the mystery
seeing of them there is little written worthie of commemoration I ouer-passe with silence TREATISES Belonging to the seuenth CENTVRIE A TREATISE Of the Uniuersall Bishop AMBITION is a reproueable fault in all men especially in men who are Preachers of the humilitie of Christ Yea and the time wherein ambition got the greatest vpper-hande in the Church was the time wherein the Antichrist sate in the Temple of God extolling himselfe against all thing that is called God When I reade the confession of Augustine I finde no fault that hee damneth in himself before his conuersion more vehemently than the fault of ambition and desire of vaine glory comparing his owne estate with the estate of a begger whome he saw at Millane ouercome with wine In some things hee was like vnto that begger in other things he was vnlikethee was like in this that the begger was both miserable and he rejoyced in his miserie the like Augustine saith of himselfe that hee likewise was miserable and delited in his miserie but the difference stood in three thinges The begger was drunken with wine but Augustine was drunken with a desire of vaine glory Secondly the money wherewith the begger had bought the wine wherewith he was ouer-come hee had gotten it by begging but the vaine glorie wherewith Augustine was ouer-come he had gained it by flatterie and lies Thirdly the drunken begger when he had slept a short time his drunkennesse departed from him but the desire of vaine glorie was daylie augmented in Augustine vntill the time came that God would renewe him according to his owne likenesse When this vile sinne defiled the chaire of Constantinople and the chaire of Rome greater desolation followed than was vnder the reigne of Honorius when the towne of Rome was set on fire or vnder the reigne of Arcadius when Constantinole was shaken with earth-quake The short Treatise which I set foorth cōcerning the supremacie of the B. of Rome in the 3. Centurie was to declare that the foresaid supremacie was not countenanced with such antiquitie as the Remane Church do brag of but now is the due time proper place to speake more largely of the magnifick stile of the Uniuersall bishop In this Treatise God willing I shall declare that the honourable title of Uniuersall Bishop is only due to Christ Secondly that the bishops of Rome sought this preferment vnhonestly and when they had obtained it they fsed it more vnhonestile tyrannously and thirdly that he who vsurpeth this honour due to Christ only may justly bee called the Antichrist Not that I haue intention to confound these two Treatises of the Uniuersall bishop and of the Antichrist but onely to make the one a prerparation to the other Nowe the Great and Uniuersall Bisoph of our foules as holie Scripture describeth him is hee onely who hath broken downe the partition wall and who hath made both Iewe Gemile one House-holde and familie of God and hee who hath made them both both one Sheep-folde like as there is but one great Shepheard he who giueth his life for his Sheep who knoweth them all by their names and who giueth vnto them all eternall life This descriptiō pointeth out vnto vs no man except Iesus Christ the Son of God only The B. of Rome is so far from conferring eternall life vnto all the Sheepe of God that he knoweth not them all by their names yea further than this no bishop of Rome euer knew all the Sheep of God in the town of Rome by th◅ir names how much lesse could they know all the Sheep of God dispersed vpon the face of the whole world It may bee objected that like as Christ conferreth his owne names vnto his seruants whom he hath appointed to gath◅r his Sheepe to his Sheepe-folde so in like manner without sacriledge and robberie they may accept the names of Christ as namely Christ hee calleth his disciples the Lights of the world yet it is perfectly knowne that Christ only is the true Light who lightneth euery man who commeth into the worlde To this I answere That it is the labour of curious idle men to dispute vpon names whē as in substance matter there is no disagreement No man doth offend when the Apostles are called lights because they are neither equalled nor matched with Christ but only the liberality of Christ is commended who out of the plenitude of his light bestoweth a portion vpon his seruants to conserue light in the house of God But when the B. of Rome is called Uniuersall Bishop so many other prerogatiues are linked with this title that he is equalled with Christ as namely That he is a lawgiuer he cānot erre in matters of faith he may dispense with the law of God he may correct the very testamentall legacy of Christ ordaine the holy Sacrament of the Supper to be otherwise administred than the institution of Christ beareth Nowe is the question not of words only which oft times being lenified mollified by the dulcenesse of tolerable interpretations are ouer-passed for the peace of the Church but the question betwixt vs and the Romane Church is of matter substance and of the very honour only belōging to Christ. If it had bene the purpose of Christ to make mortall man on earth his Vicare he had done to that person as Pharo did to Ioseph that is he had plucked the ring from his own finger put it vpon the finger of his Vicare so that the sight of Christs ring that is of power to cōfer eternall life to all Christs Sheepe had beene an vndoubted token that Christ had indeed constituted him his Vicare on earth As touching the Apostle Peter to whom the feeding of Christs Sheepe was recommended it is to bee considered that Peter in th◅se words Feede my Sheepe was not preferred to the rest of the Apostles yea rather it was a great benefit to Peter to be restored to the dignitie of his Apostleship from which he had fallen by his three-folde deniall of Christ and to be made equall againe with the rest of his brethren But the Romane Church can neuer heare a word of Christ spoken to Peter but it soundeth in their eares as if Christ were breathing the superioritie of Peter ouer the rest of the Apostles So did Pope Leo the first with the grandour of his speaches so oft iterate that one sentence Tu es Petrus super hac petra c. that is Thou art Peter and vpon this rocke I will build my Church as if the whole world should haue stowped at the roaring of him who was a Lion only by name Neuerthelesse whatsoeuer Leo speaketh in the loftinesse of his partiall conceits the opinions of the ancient Fathers haue ouer-swayed the conceits of Leo And wee are fully perswaded that Christ recommended the feeding of his sheepe to all his Apostles as well as he did to Peter Then let the name of the
ordaine that such woman as either negligently or fraudulently present their owne children to the Sacrament of Confirmation they shall be compelled to do pennance all the dayes of their life neither shall they in anie wise be separated from their husbandes 32. Let a sinner confesse vnto his Father Confessor all his sinnes which hee hath committed either in thought worde or deede because that hatred enuye and pride are such pestilentious bot◅hes of the soule and the more secretly that they are couched the more periculously they hurt 33. Sinnes shoulde not onely bee confessed to GOD according to the example of DAVID who saieth I will confesse against my selfe my wickednesse vnto the LORD and thou for gauest the punishment of my sinne Psal. 32. vers 5. But also wee shoulde confesse our sinnes to our Father Confessor according to the precept of the Apostle Acknowledge your faultes one to another and pray one for another that yee may bee healed Iac. 5. 16. 34. In prescribing of pennance let fauour and hatred of any person bee laide aside and let the injunctions be giuen according to the rule of H. Scripture according to the canōs custome of the Church following the example of the physitions of the body who without exception of persons doe adhibit cuttings burnings vehemēt remedies to perilous diseases 35. Many in doing of pennance are not so desirous of remission of sinnes as of the accomplishment of the prescribed time of their humiliation and beeing forbidden to eate fleshe or drinke wine they haue the greater desire of other delicate meates and drinkes but spirituall abstinence which should bee in penitent persons excludeth all bodily delightes 36. Let no man sinne of purpose to the ende hee maye abolishe his sinnes by Almes deedes for that is all one as if a man should hy◅e God to grant vnto him a libertie to sinne 37. Seeing all Canons of Councels are to be diligently read in speciall such as appertaine vnto faith and reformation of manners shoulde bee moste frequently perused 38. Bookes called Libelli Poenitentiales are to bee abolished because the erroures of these bookes are certaine how beit the authors of them bee vncertaine and they prepare pillowes to laye vnder the heads of them who are slecping in sinne 39. In the solemnities of the Masse Prayers are to bee made for the soules of them who are departed as well as for them who are aliue 40. Presbyters who are degraded and liue like seculare neglecting repentance whereby they might procure restitution to their office let them bee excommunicated 41. A Presbyter who transporteth himselfe from his owne place shall not bee receiued in any other Church except hee prooue both with witnesses and letters sealed with lead and containing the name of the Bishop and of the Citie which hee liued in that hee hath liued innocently in his owne Church and had a just cause of transportation 42. Let no Church bee committed to a Presbyter without consent of the Bishop 43. In some places are founde Scots men who call themselues Bishops and they ordaine Presbyters and Deacons whose ordination wee altogether disallowe 44. Presbyters must not drinke in Tavernes wander in Markets nor goe to visite Cities without aduise of their Bishop 45. Many both of the Clergie and Laickes goe to holy places such as Rome and Turon imagining that by the sight of these places their sinnes are remitted and not attending to the sentence of Ierome It is a more commendable thing to liue well in Hierusalem than to haue seene Hierusalem 46. In receiuing the Sacrament of the bodie and blood of Christ great discretion is to bee vsed Neither let the taking of it bee long differred because Christ saieth Except yee eate the fleshe of the sonne of man and drinke his blood yee haue no life in you Neither let vs come without due preparation because the Apostle saieth Hee who eateth and drinketh vnworthilie eateth and drinketh his owne damnation 47. The Sacrament of the bodie and blood of Christ which in one daye is accustomed to bee receiued of all Christians let no man neglect to receiue it except some grieuous crime doe hinder him from receiuing of it 48. According to the precept of the Apostle Iames Weake persons shoulde bee annointed with oyle by the Elders which oyle is blessed by the Bishop these wordes inclosed in a parenthesi are added to the Text for hee saieth Is anie man siecke amongst you let him call for the Elders of the Church and let them pray for him and annoint him with oyle in the Name of the Lord And the prayer of faith shall saue the sicke and the Lord shall raise him vp And if hee haue committed sinne it shall bee forgiuen him Iam. cap. 5. vers 14. 15. Such a medicine as cureth both bodily and spirituall maledies is not to bee neglected 49. In the Councell of Laodicea it was forbidden that Masses should bee saide and Oblations offered by Bisshops or Presbyters in priuate houses This questiō also was disputed in this Councell 50. The authoritie of the Emperour is to bee interponed for reuerent keeping of the Lordes daye 51. Because the Church is constituted of persons of dine se conditions some are Noble others are ignoble some are seruantes vassalles strangers c. It becommeth them who are in eminent rowmes to deale mercifully with their inferioures knowing that they are their brethren because God is one common Father to both and the Church is one common mother to both From the 52. Canon vnto the 66. are contained precepts of chaste and honest liuing prescribed to Prioresses and Nunnes which I ouer-passe as I haue done in the preceeding Councels 66. It is ordained that prayers and supplications shall bee made for the Emperour and his children and for their well-fare both in soule and bodie 67. These things haue wee touched shortly to bee exhibited to our Soueraigne lord the Emperour Hee who desireth a more ample declaration of all vertues to bee followed and vices to be eschewed l◅t him reade the volume of the holy Scriptures of God IN the same yeere of our LORDE wherein the preceeding foure Councels were conuened and by the mandate of the Emperour Charles the Great another Councell was conuened at Arles The Canons of this Councell were in number 26. 1. They sette downe a Confession of their Faith 2. They ordaine That Prayers shall bee made for the Emperour and his children 3. They admonish Bishops and Pastors diligently to reade the bookes of holy Scripture To teach the Lordes people in all trueth and To administrate the Sacramentes rightly 4. Laick people are admonished not to remooue their Presbyters from their Churches without consent of their Bishoppes 5. That Presbyters bee not admitted for rewardes 6. It is ordained That Bishops shall attende that euery person liue ordinately that is according to a prescribed rule The 7. 8. Canons belong to the ordering of Monkes and Nunnes The 9. Can. pertaineth to the
Canon containing a rehearsal of the bookes of holy Canonicke Scripture it declareth the book to be supposititious wherein the 3. bookes of Maccabees are comprehended as bookes of the old Testament And againe among the bookes of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note the preeminent dignitie it reckoneth the two epistles of CLEMENT and his precepts giuen to Bishops comprehended into 8. bookes which were not to be published to all men in respect they contained some secret mysteries Canon Apost cap. 84. Is then the epistles of CLEMENT the 8. bookes of his precepts written to Bishops the actes of the Apostles written by him Canonicke Scripture books of the new Testament equall to the writings of the Apostles yet dited for the most part as secret mysteries to Bâ—…shops to be concealed and hid from the people when as the Apostle PAVL by the contrarie writing to TIMOTHIE and TITVS writeth vnto them wholsome precepts to be communicat to the people And the Apostle IOHN writeth to the Angels of the seuen Churches of Asia nothing but wholesome precepts to be imparted and communicat to the 7. Churches Apoc. 2. 3. such a candle that shall be hid vnder a bushel and not set vpon a candlesticke to giue light vnto the houshold of God I dare not imagine that either the holy Apostles or yet CLEMENT one of the Apostles faithfull successours did euer light such a candle The allowance which these Canons of the Apostles got in the sixt generall Councill Anno 681. whereof GREGORIVS HOLOANDER the conuerter of them out of Greeke into Latin glorieth so much was vpon an occasion whereof the Romaine Church hath cause to blush and to be ashamed rather then to glorie much First because in that generall Councill HONORIVS 1. sometime Bishop of Rome was condemned of heresie Secondly because in that Council the Bishop of Constantinople was ordained to be in equall authoritie with the Bishop of Rome And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiasticall offices to marie these constitutions I say were vtterly disallowed and the 5. chapter of the Canons of the Apostles gote better allowance because in it it was statute and ordained that the Bishop Elder or Deacon who repudiateth his own wife vnder pretence of religion shall be excommunicat and if he continue so doing he should be deposed Now this generall Councill making in so many principall points against them and onely gracing the supposititious booke of the Canons of the Apostles of purpose to disgrace the constitutions of the Romaine Church if HOLOANDER had remembred what he had bene doing he had bene more sparing in alledging the authoritie therof The shortnes of the treatise wil not permit me to make plaine to the reader how the Council gathered by CONSTANTINVS POGONATVS and the fathers of that same Councill gathered againe by IVSTINIAVNS 2. to perfite the worke they had immediatly afore begun both constitute but one generall Councill Alwayes if any thing seeme to be made vp against vs by the alledgance of a testimonie out of the booke of the Canons of the Apostles remember in what time this testimonie is alledged namely in the 68 1 yeere of our Lord. If IVSTINVS MARTYR or IRENEVS or any ancient father neere vnto the Apostles dayes had cited a testimonie out of this supposititious booke it had bene more likly that the Apostles had giuen command to CLEMENT Bishop of Rome to write that booke As touching the third maske of antiquitie to wit the decretall epistles in the first Tome of Councils and the distinctions of GRATIAN falsly ascribed to the ancient Bishops of Rome I hope in the mercy of God to remember a few of them specially in the 3. Centurie but not to the honour of impudent and vnlearned fellowes who haue forged these decretall epistles as if the world in all ages could produce no broods of better spirits then the asses compositours of these decretall epistles As concerning the accurate speculations of DIONYSIVS AREOPAGITA who was neuer rauished vp vnto the third heauen as PAVL was neither sawe things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken and which are not possible for any man to vtter as PAVL did 2. Cor. 12. ver 4. I say of him onely two things First if he had beene so ancient a writer as Papistes speake and the disciple whom PAVL conuerted by his preaching in Mars street Acts 17 then ancient writers had made mention of him such as IVSTINVS IRENEVS and CYPRIAN and such others but of his writings no mention is made in the greatest antiquitie Secondly I say with that reuerent Doctour of our own nation Mr THOMAS SMETON that the books giuen out vnder the name of old DIONYSIVS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are altogether fecklesse impertinent frivolous books Of Heresie EPIPHANIVS Bishop of Cyprus when hee writeth against Heretiques he intituleth his booke Panarium that is a medicinable boxe or shrine whereinto are contained sauing medicaments against the venome oflying doctrine albeit heresie be a poysonable and hurtfull thing yet treatises of heresie haue bene compiled not to hurt any man but to giue warning to eschewe the pernicious snares of the deuil Like as learned men who haue written of the nature of herbes haue not onely written of such herbes as are meete for food and of such as haue a medicinable vertue to cure diseases but of those also that are venemous and poysonable to the end that men beeing warned of the perill that is in eating of them they may escape danger and be kept in safetie In all ages wicked men haue bene like vnto IVDAS when hee entred into the garden of Gethsemane where Christ was praying and sweating bloodie teares for the saluation of mankinde he stepped in into the garden only of purpose to betray his master so doe wicked men in our daies read the holy Scriptures diligently walking as it were in the middes of the garden of God but onely of intention to betray Christ Iesus and to gainsay his euerlasting trueth On the other side it becommeth vs well when we are driuen either by necessity or by some honest occasioÌ„ to be in places where Satan hath set vp his throne to be walking as it were through the garden that Satan hath planted then let vs mark diligently the abominatioÌ„s of the deuill the multitude of serpents and vipers that are lurking there and giue warning to poore soules who are intangled with error to leaue that habitation of Dragons to come forth out of that comfortlesse den to the end their soules may be refreshed with the delectable flowres of the garden of God I hope in the mercy of God so to speake of heresy as I shal moue no man to be an Heretique And as concerning the rayling words of the aduersaries of the truth who haue with opeÌ„ mouth proclaimed vnto the world that we are Heretiques
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter thâ—…t is oâ—…e God but if the letter was not serious nor dited froÌ„ the â—…ound of his heart then the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 writâ—…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
after many torments was in end laid vpon the altar whereupon they vsed to offer sacrifice to idols while there was yet some streÌ„gth 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 vâ—…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 Bâ—…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 coÌ„sulting 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 pâ—…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
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 entered The other decreet alledged out of Gratian dist 79. Oportebat ut haec c. that by the constitution of PETER and his successours it was ordained that one of the Cardinall Elders or Deacons should be consecrated to be Bishop of Rome no other Such stiles of preeminence are vnknowne to scripture and to the antiquitie of this time XISTVS or SIXTVS the 2. of that name and in number the 23. Bishop of Rome succeeded to STEPHANVS and gouerned 2. yeeres 10 months 23. dayes Euseb. lib. 7. cap. 27. 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 one yere 11 months 15. dayes as DAMASVS granteth and ONVPHRIVS 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 XISTVS 2. succeeded DIONYSIVS the 24 Bishop of Rome and continued in his ministration 9. yeere according to the computation of EVSEBIVS DAMASVS assigneth vnto him 6. yeeres 2. months MARIANVS 6. yeeres 5. months such certaintie is in the maine and principall ground of the Romaine faith anent the succession of the Romaine Bishops that scarse two writers doe agree in one minde anent the time of their succession To DIONYSIVS succeeded FELIX 1. the 25. Bishop of Rome gouerned 5. yeeres Euseb. lib. 7. cap. 32. Hee liued in the dayes of AVRELIAN the 9. persecuter and obtained the honour of martyrdome Platin. 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 exeemeth them from all accusation The language whereinto the epistle is dited cannot agree with the ornat stile of the Latin tongue in this age he being a Romaine borne as PLATINA writeth Pustquam ipse ab its charitativè conventus fuerit Adsummos primates causa ejus canonicè deferatar Concilium regularâ—…ter convocare debâ—…bunt c. The Galilean language manifested not more euidently that PETER was a man of Galile Mat. 26. ver 73. then the first of these three phrases manifesteth that the foresaide epistle was compiled into a time of great barbaritie EVTYCHIANVS the 26. B. of Rome followed after FELIX 1. He continued scarce ten months in his ministrie Euseb lib. 7. cap. 32. CAIVS the 27. B. of Rome succeeded to EVTYCHIANVS continued 15. yeeres Euseb. lib. 7. cap. 32. Func Chron He liued in the dayes of the persecution of DIOCLETIAN lurked for a time in subterraneall places In end he was found out by the persecuters and put to death and with him his brother GABINIVS his brothers daughter SVSANNA suffered martyrdome Platin de vit Here it is to be marked that many martyres died before the edict of horrible persecution was set forth in the 19. yeere of DIOCLETIANS reigne For MARCELLINVS succeeded to CAIVS Ann 298. Func but the cruel edicts of the persecutioÌ„ of DIOCLETIAN were not set forth before the 308. yere of our Lord. Wherby it appeareth euidently that many Christians were put to death before the edicts of horrible persecution were renued by the Emperour DIOCLETIAN So hard was the outward estate of Christians that they were put to death vpon the warrant of the edicts of VALEPIAN AVRELIAN before the edicts of DIOCLETIAN MAXIMIAN came forth To CAIVS is attributed the constitutioÌ„ of ecclesiasticall orders 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 last of all Episcopus Platin decret Caii ex lib. Pontif. Damasi 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 quinon crediâ—… that is happie is he who beleeneth it not Like as within scripture there is no lie so likewise without scripture there is no trueth in matters of faith ordering of maners appointing of ecclesiastical offices al that is necessarie is contained in the written Word of God But nowe to performe a part of that which I promised in the end of my treatise of Antiquitie and to let euery man see what vnlearned Asses they haue bene who haue set foorth the fained decretall epistles of the fathers of this age In the epistle written by CAIVS to the Bishop FELIX aboue-mentioned he saith If any man of what dignitie so euer he be delate such persons viz. Bishops Elders Deacons for faultes that cannot bee prooued let him vnderstand that by the authoritie of this constitution he shall be counted infamous This constitution hath three partes First that no ecclesiasticall person should be accused before a secular Iudge Secondly if any accusation be intended against Bishop Elder of Deacon it should be qualified by sufficient probation Thirdly if the accuser succumbe in probation he should be counted infamous how eminent so euer his dignitie and estate shall be The compiler of this supposititious decretall epistle had no consideration of the time whereinto CAIVS liued It was a time of persecution Christian Bishops were continually drawne before seculare Iudges accused of odious crimes wherof they were most innocent CAIVS himself was compelled to lurke a long time in a subterraneal caue At this time to bring in CAIVS as it were sitting in a throne coÌ„manding that no B should be accused before a secular Iudge c. what is this else but profusion of words without judgement and vnderstanding If this decretall epistle had beene attributed to BONIFACIVS 8. GREGORIVS 7. ALEXANDER 3. it had bene a more competent time and the constitution had seemed more probable to the reader Moreouer the language is like vnto the matter it selfe Intelligat jactur am infamiae se sustinere in place of jacturam famae MARCELLINVS the 28. B. of Rome succeeded to CAIVS ruled 9. yeeres Platin Func Chron he fainted in time of the persecution of DIOCLETIAN and sacrificed to idoles but afterward he repented as PETER did gaue his life for the testimonie of Christ. He who accuseth himselfe closeth all other mens mouths from accusation of him hee who truly repenteth by his repentance is restored to all the dignities of the children of God which were lost by sinne hee who suffered martyrdome for Christ and he whose body lacked the honour of buriall for the space of 30. dayes for the cause of Christ alanerly this man I say his name should be kept in reuerent remembrance as if he had not fallen After MARCELLINVS succeeded MARCELLVS
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 sigâ—…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 coÌ„firme a lying doctrine Deut. 13. 1. 23 And in 2. Thess. cap. 2. 9. they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 coÌ„fidence 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
the people with one consent cried out they would be all of one mind incase that Ambrose were appointed to bee their bishop The Emp. thought this inexpected consent of the people came from GOD and he consented to the desire of the people So was Ambrose ordained bishop of Millane After the death of Valentinian hee was grieuously troubled by Justina the mother of Valentinian the second for shee was infected with Arrianisme Ambrose was sauoured by the people and would not betray the sheepe-folde of GOD to Wolues The particulare description of the broile of Iustina may be read at length in the Epistle that Ambrose writes to his sister Marcellina The miracle wrought at the sepulchres of Protasius and Geruasius mittigated somewhat the furie of Iustina But the dolorous tidinges of the slaughter of Gratianus compelled Iustina to flie from Italie to Illyricum for safetie of her owne life and her sonnes life Hee sustained also great trouble vnder the two Tyrants Maximus and Eugenius so that he was compelled in the time of Maximus to flie to Aquileia and in the time of Eugenius to flie to Hetruria He liued also vnder the reigne of Theodosius whom hee sharpely reproued for the slaughter of the innocent people of Thessalonica and died in the third yeere of the reigne of Honorius after he had gouerned the Church of Millane 22. yeeres Prudentius a man of Spaine a Lawyer at some times and a warriour at other times in his young yeeres In his old age he writ of diuine matters Hee liued vnder the reigne of Valentinian the second of Theodosius and his sonnes Hee set foorth his knowledge in bookes of Latine Poesie albeit Greeke inscriptions be prefixed vnto them such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the fight betwixt the spirit the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intreateth of the workes to be done in the day time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Diuinitie and diuine thinges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intreateth of Originall sinne against Cerdon and Marcion the Authors of two beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a booke conteining the praises of victorious Martyres In this booke is frequent inuocation of Saints expresse against holy Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conteining Histories both of old and new Testament The verses wherein hee argueth the Heresie of Manicheans who attributed vnto CHRIST not a true but a phantasticall bodie made of aire are verie judiciously conceiued Restat ut aëriam pingas ab origine gentem Aërios proceres Leuim â—…udam Simeonem Aërium DAVID magnorum corpora Regum Aëria atque ipsam foecundae virginis alvum Aëre fallaci nebulisque nube tumentem The Ecclesiasticall writers whom I haue chiefely followed in this COMPEND make no mention of him Osius bishop of Coâ—…duba was a Confessor in the Persecution of Dioclesian and Maximianus Hee was regarded by the Emp. Constantine for the markes of the rebuke of CHRIST The Emp. employed him to stay the schisme in Aegypt betwixt Alexander and Arrius Likewise hee sent him to the Bishops of the East who differed in opinion from the Bishops of the West Anent the keeping of Easter day hee was present at the Councill of Nice where hee damned the Heresie of Arrius And at the Councill of Sardica hee absolued Athanasius Paulus c. Neither was hee terrified with the minassing letters of Constantius but answered couragiously that Athanasius was an innocent man and that the Emperour did not well to hearken to the calumnies of Ursatius and Valens men who had by writ confessed to Julius bishop of Rome that the accusations intended against Athanasius were but forged calumnies And this they did of their owne accord freely and not compelled In his decreaped yeeres for hee liued an hundreth yeeres some weakenesse was founde in him At the Councill of Syrmium hee was compelled to bee present in that assemblie of Arrian Bishops to whose wicked constitutions fearing torture and banishment from which hee was lately reduced hee subscriued Ierom was borne in a towne of Dalmatia called Stridon and was instructed in the Rudimentes of Learning at Rome From Rome hee went to FRANCE of purpose to encrease his knowledge and to diuerse other places and hee returned againe to Rome where hee acquainted himselfe with honourable women such as Marcella Sophronia Principia Paula and Euftochium to whom he expounded places of holy SCRIPTURE for he was admitted presbyter He was counted worthie to succeed to Damasus B. of Rome his giftes were enuied at Rome therefore hee left Rome and tooke his voiage towarde Palestina By the way hee acquainted himselfe with Epiphanius b. of Cyprus with Nazian b. in Constantinople with Didymus Doctor in the Schoole of Alexandria and sundrie other men of Note and Marke In end he came to Iudea and made choise of the place of the LORDES Natiuitie to bee the place of his death At Bethlehem Paula a Noble woman who accompanied Ierom and his brother Paulinianus from Rome vpon her owne charges builded foure Monastries Ierom guided one Monastrie wherein were a number of Monkes The other three whereinto there was companies of holy Virgines shee guided her selfe Ierom was a man of sterne disposition and more inclinable to a solitarie and Monkish life then to fellowship and societie Neither Heliodorus in the Wildernesse nor Ruffinus out of the Wildernesse coulde keepe inuiolable friendship with him The letters that passed betwixt August and Ierom declare that Ierom knewe not howe great a victorie it was in loue in humilitie and friendeship to ouer-come them who seemed to contende against him Ierom wanted not his owne grosse errours Anent the creation hee thought that Angels Thrones Dominations were existant before the worlde was created In his bookes written against Iouinian hee writeth not reuerently of Mariage and hee damneth the seconde Mariage Hee ended his life about the twelfth yeere of the reigne of Honorius in the yeere of his age 91. Ecclesiasticall Writers haue filled their Bookes with excessiue commendations of Heremites and Monkes of whome GOD willing I shall write in a particulare TREATISE anent Monasticke life CHAP. III. Of Heretiques OLDE Heresies before mentioned such as the Heresies of the Novatians Sabellians and Manicheans did more harme in this CENTURIE then in the time whereinto they were first propagated as appeareth by the bookes and Sermons of learned Fathers seriously insisting to quench the flame of Hereticall doctrine which was kindled before their time In this CENTURIE the plurality of Heretiques did most mightily abound Meletius a bishop in Thebaida was deposed by Peter bishop of Alexandria who suffered martyrdome vnder Dioclesian because hee was founde to haue sacrificed to idols After his deposition hee was seditious and factious raising vp tumults in Thebaida and practising tyrannie against the chaire of Alexandria and his disciples were founde to haue communicated with the Arrians The Councill of
Pannoâ—…ia Photinus bâ—… of Sirmium had renewed the Heresies of Sabellius and Samosatenus A disputation was instituted bitwixt Basilius b. of Ancyra an Arrian Heretique and Photinus a Sabellian Heretique in which disputation Photinus was thought to be ouercome and was damned by the Councill as an Heretique and banished by the Emperour In this Councill they set downe summes of Faith one in Greeke and two in Latine whereinto albeit they absteined from the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neuerthelesse they gaue great glorie to the Sonne of GOD. But in ende they repented and by the Emperours authoritie woulde haue recalled backe againe the coppies of the summes of Faith set foorth at Sirâ—…ium But the mandates of the Emperour commanding in moste rigorous forme to deliuer backe againe the coppies that were pasâ—… abroade coulde not bring to passe that that thing which was once diuâ—…lgated should be againe suppressed The weakenesse of Osius b. of Corduba kythed in this Councill hath beene touched in the historie of his life After that the Emperour Constans was slaine by Magnentius the whole Souereignitie both of the East and West was in the handes of Constantius alone The Arrians moued him to assemble a Councill at Millan partly for ratification of the sentence pronounced against Athanasius in Tyrus and partly for subuersion of the Nicene Faith The Occidentail Bishops to the number of 300. at the Emperours command assembled at Millan But neither woulde they ratifie the deposition of Athanasius nor yet alter the summe of Faith And some of them with libertie and freedome accused the Emperour of vnrâ—…ghteous dealing For this cause manie worthie Bishops were banished such as Liberius bishop of Rome Paulinus bisshop of Triere Dionysius biâ—…op of Alba Lucifer bishop of Calaâ—… in Sardinia Eusebius bishop of Vercollis in Liguria If in this Councill Osius bishop of Corduba was banished as Theodoretus recordeth it woulde appeare that the Councill of Millan preceeded the Councill of Sirmium because that Osius immediatelie after hee was reduced from banishment was compelled to addresse to the Councill of Sirmium But I haue followed the order of Ecclesiasticall Writers In the yeere of our LORD 363. and in the 22. yeere of the reigne of Constantiuâ—… the Arrians hauing a great vantage of the flexible minde of Constantius moued him to appoint a place wherein a generall Councill shoulde bee gathered for confirmation of their Faith Whether this place was the towne of Nicomedia or Nice alwayes it was shaken with earth-quake and the GOD of Heauen hindered the purposes of their mindes The next course was that two Nationall Councils should be conueened one at Ariminum in Italie as a meete place for the Bishops of the West to conueene into and another in Seleâ—… of Isauria as a meete place for assembling of the Orientall Bisshops To the Council of Ariminum more then 400. Bishops did resort In this Nationall Councill compeared Urâ—…atius and Valens with Germanus Auxentius and Caius and Demophilus desiring that the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as wordes not found in Scripture and grounds of vnsupportable contention in the Church shoulde bee cancelled and rased out of the summe of Faith and that the Sonne of GOD should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of like substance with his Father The fathers conuecned at Ariminum altogether disliked this proposition of Ursatius and Valens and adhered for the most part of them closely to the Nicene Faith excluded from the fellowship of the Church Ursatius and Valens with their complices aboue mentioned as the letter of the Councill written to the Emperour clearelie beares With the letter the Council sent twenty Ambassadours chosen and selected men who shoulde giue further instruction to the Emperour anent the matter of Faith But Ursatius and Valens preueened the Ambassadours of the Councill and by sinistrous informations hindered them from accesse to the Emperour onely their letter was read whereunto the Emperour returned a differring answere bearing that for the present he was busied with weighty affaires of his kingdomâ—… but when he should find any braithing time hee should hearken vnto them The Councill sent the seconde time to the Emp. desiring they might haue liberty before the winter season to returne to their owne flockes And herewithall they assured the Emp. that in the matter of the Faith they woulde adhere to that which was comprehended in their former letter To this second message no answere was returned Therefore the Bishops wearied with long attendance returned cuery man to his owne flocke the Emp. counted this dissolution of the Councill without warrande of his authoritie to be a contempt of his Soueranitie Therefore hee gaue charge to Valens to publish the summe of of the Arrian Faith read in Ariminum albeit it was both disapproued and rejected with power also to Ursatius and Valens to â—…ject those bishops out of their places who would not subscribe to the Arrian Faith and to ordeine others in their rowmes Ursatius and Valens beeing strengthened with the Emp. commandement not onely troubled the Churches of the West but also went to Nica a towne in Thracia where they gathered a number of Bishops of their owne faction and approued the summe of Faith read by Arrians in Ariminum being first translated into the Grieke language and this they called the Niâ—…ene Faith deceauing themselues with vaine hopes as if men had beene so senselesse as to be altogether deceaued by the similitude of the wordes Nica in Thracia and Nice in Bithynia Morâ—…ouer Athanasius was as yet aliue who could haue discouered both the blasphemie of the Arrians at Sirmium and the falsehood of the Arrians at Nica for at Sirmium in the first Session of the Councill it was written by the Clarke of the Councill Presente Constantio sempâ—…rno Magno Augusto Consulibus Eusebio Hypatio Loe saith Athanasius writing to his friendes the Arrians will not call the Sonne of GOD euerlasting but they say there was a time whereinto he was not but they call the Emp. Constantius being a mortall man euerlasting Emperour Selencia is a towne of Isauria or Cilicia from whence Paul and Barnabas sailed to Cyprâ—…s Isauria lyeth betwixt Lycaonia and Cilicia and in an ample signification it comprehendeth Cilicia In this towne conucened 160. Bishops of the East in the moneth of December of that same yeere of our LORD whereinto the Councill of Ariminum was assembled Leonas one of the Princes of the Emp. couâ—…t and Lucius otherwise called Lauritius Captaine of the bandes of souldiours in Isauria were appâ—…inted to attend the peace of the assemblie and that all things should bee done decently and in order The Emperour gaue commandement that the matter of Faith shoulde bee first intreated but afterwarde hee gaue commandement that the liues of them who were to bee accused shoulde first bee examined Whereupon arose contention in
Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene whereby hee would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Ierusalem who writteth Damascenes life hee writeth that Damascens hande was cut off by the Prince of the Saracens and was miraculonâ—…y restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of images that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteined by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginâ—…bus may be like vnto a measure full ouerrunning And to conuert me to Councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lseth because his diuine nature cannot be pictured and his humane nature should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Gracia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying doctrine so that they who loue the trueth of GOD haue no neede to follow a false doctrine in regarde there is no man that dare gainesay it For I dare say to the commendation of the Councill of Francsord that the Ibides of Aegypt were neuer more readie to deuouâ—…e the flying Serpents of Arabia so that they would not suffer them to light in the coastes of Aegypt than the Councill of Francford was readie to vndoc all the foolish arguments of the second Councill of Nice proouing the adoration of Images Before I set these Councills in opposite tearmes of contradiction the one to the other the preludie of the Councill is worthie to bee marked Adrian bishop of Rome sent a letter to the second Councill of Nice fraughted with lies and affirming that the Emperour Constantine was a leper that hee endeuoured to cure his disease by shedding of innocent babes blood that PETER and PAVL appeared to him in a vision by night and bade him goe and bee baptized by SILVESTER and his disease should bee healed and that in remembrance of this benefite CONSTANTINE builded Churches in Rome and adorned them with the Images of PETER and PAVL The groundes of this letter conteineth a masse of impudent lies CONSTANTINE was not a leper but a man gifted in soule beautifull in body and furnished with great giftes both of soule and body and meete for great workes as EVSEBIVS witneâ—…eth who liued in CONSTANTINES time and was familiarly acquainted with him Neither was hee baptized by SILVESTER in Rome but by EVSEBIVS in Nicomedia For SILVESTER and MARCVS his successour were both deade before that CONSTANTINE was baptized The rest of his letter is like vnto the sandie ground and fabulous narration whereupon it is grounded The arguments of the second Councill of Nice prouing adoration of Images may be distributed into foure rancks Some are taken out of Scripture others out of Fathers the third rancke from common reason the fourth from miracles If I propound their arguments into an intelligible order and likewise the answeres to them I doe a benefite to the Reader The Cherubims and the brasen Serpent were made by Gods commandement and the Cherubimes were seated in the place of adoration ergo Images may bee brought into the places of adoration There is a threefolde difference betwixt Images set vp in Churches to bee worshipped and the Cherubimes in the Temple First the Cherubimes are made by the expresse commandement of GOD but the images set vp in Temples are made expresse contrare to the Commandement of GOD Secondly the Cherubimes and brasen Serpent were represntations of diuine mysteries Thirdly neither the Cherubimes nor brasen Serpent were made for adoration as images are that are set vp in Temples If any man bee not fully resolued with these answeres let him vnderstand that the Law-giuer hath absolute authoritie to make exceptions from his owne Lawe but it is not lawfull to others without warrant of GODS commandement to
with extraordinarie giftes of working miraculous workes hee indued them the departure of Valerius he was B. of Hippo his vncessant trauels in teaching GODS people and in stopping the mouthes of Heretiques and gainsayers of the trueth of GOD specially Donatists Pelagians and Manichean Heretiques his learned writings doe testifie When hee had liued 76. yeeres he rested from his labours before the Vandales had taken the towne of Hippo which in time of Augustines sicknesse they had besieged In this Centurie flourished worthie preachers in France such as Eutherius B. of Lions Saluianus B. of Marseill who liued at that time when the nation of the Gothes oppressed France and many beganne to doubt of the prouidence of GOD in respect that wicked men had so great vpper-hand Salvianus in his godly and learned bookes doeth declare that it is a iust thing with GOD to punish men who knowes their dutie best with greatest punishments in respect that oft times they are most negligent doers of it Claudianus Mammertus B. of Vienne is praised by Sidonius with excessiue coÌ„mendations as if all the graces of Ierom Augustine Basilius Nazianzenus and many other fathers had beene in corporated into his person Hilarius first bishop of Arls and afterward as appeareth of Vienne opponed himselfe directly to Leo B. of Rome and would acknowledge no iurisdiction nor domination of the B. of Rome ouer the Churches of France for this cause Leo accused him as an vsurper of supremacie onely because hee would not stoupe vnder his feete but Hâ—…larius came to Rome nothing regarding the anathems and cursings of the Romane bishop and in his face affirmed that neither did CHRIST appoint Peter to bee hâ—…ad of the rest of the Apostles neither had the B. of Rome a soueraignitie ouer the Churches of France All the grandure of Leo his speaches who doth talke of those few words Tues Petrus super hac petra c. that is thou art PETER and vpon this rocke c. as if CHRIST had breathed vpon him and had bidden him receiue the holy Spirit so confidently did hee affirme that in these wordes was allotted a supremacie to the bishops of Rome the successors of PETER But this grandure I say of his proud conceats vaine interpretation of Scripture made not men of vnderstanding incontinently to stoup vndâ—…r the feet of a proud Prelat Vincentius Lirinensis a mighty impugner of herâ—…sies PROSPER AQVITANICVS SIDONIVS Bishop in some part of Ouerme MARTINVS TVRONENSIS is commended for the gift of many miraculous workes that were wrought by his hands He compared virginitie marriage and fornication to a medow a part where of was eaten by the pastoring of beastes another part was holled by the rudenes of wourting swine and the third part was vntouched but flourishing in the perfect growth of grasse neere to mowing time Fornication hee compared to the part of the medow that was holled and misfassioned with swine Mariage to that part of the medow that was pâ—…stored so that the herbes had their rootes but wanted the beautie of their flowres but virginitie is like vnto that part of the medow that is vntouched flourishing with roote blade flowre and all kinde of perfection In counting mariage good but virginitie better hee followeth the doctrine of the holy Apostle PAVL Reon gius B. of Rhemes by whom Clodoueus the first Christian king of France was baptized the whole countrie of France was purged from Paganisme and Arrianisme whereby it was miserably polluted by the Gothes and Vandales was a man of great account Concerning Aurelius and the bishops of Carthage Memnon and the bishops of Ephesus some occasion will bee offered to speake of them in the head of Councils neither will the nature of a Compend and breuitie whereunto I studie permit me to write of euery worthie man of whom I read in this Centurie CHAP III. Of Heretiques PELAGIVâ—… BRITO and his followers IVLIANVS and Coelestius maintained damnable heresies in the dayes of Arcadius and Honorius their pernicious heresies may be easily knowne by the learned writings of Augustine who directly impugneth the Pelagians by the Councils of Arausio in France Milevitanum in Numidia which damned the error of the Pelagians They affirmed that men by nature were able to fulfill the whole Law of GOD howbeit more easily better if they were supported by the grace of GOD. They denied Originall sinne and said the posteritie of ADAM were sinners by imitation of ADAMS sinne but had not receiued sinne by carnal propagation They said moreouer that children had not need to be baptized for remission of sinnes and that godly fathers in Scripture when they confessed their sinnes they did it rather for example of humilitie than for necessitie and guiltinesse of sinne This pestilent heresie was spread abroad in many places but chiefly in the Isle of Britaine because Pelagius being driuen from Rome came to the Isle foresaid and infected it with his errour but by the diligent trauelles of Germanus Altisidorensis and Palladius sent from Coelestinus B. of Rome both England and Scotland were freed from that errour Nestorius B. of Constantinople liued in the dayes of Theodosius 2. He was an eloquent man but his head lacked braines when he spake against the personall vnion of the divine and humane Nature in CHRIST He denied that the Virgine MARIE could becalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Deipara that is the mother of GOD but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the mother of CHRIST He was damned as an hereticke in the Councill of Ephesus and banished by the Emp. Theodosius to the wildernes of Thebaida was plagued by GOD with extraordinare iudgements as other heretiques had bene before for his blasphemous tongue was consumed with wormes rotted in his mouth and so he ended his wretched life most miserablie Eutyches was an abbot in Constantinople he fell into an errour farre different from the heresie of Nestorius for Nestorius would not grant the personall vnion of two natures in Christ but Eutyches confounded the natures and would haue the humane nature so swallowed vp by the immensitie of the diuine nature in CHRIST that there was not two natures in CHRIST but one alanerly to wit the diuine nature Hee was damned in the Council of Chalcedon as wil be decla ed hereafter Godwilling This heresie much perturbed and troubled the Church in respect of the fautors and fauourers thereof both in policie and Church Chrysapbius a principal ruler in the Court of Theodâ—…sius 2. Basiliscus and Anastatius Emperours were fauourers of this heresie and of bishops not a few such as Dâ—…scorus B of Alexandria Timotheus Aelurus who entered into the chaire of Alexandria like vnto a Wolfe with shedding the blood of Proterius the true shepheard and Petrus Moggus B. of Alexandria and Petrus Gnapheus B. of Antiochia all these maintained the heresie of Eutyches a long time And now appeareth the fruit
this ordinance but the ambassadours of Leo B. of Rome spake against it fearing lest the increasing magnificence of such an Emperiall towne should in ende bring Constantinople to the preheminence of the first seat Supremacie was long agoe the very aple of their eye and they could not abide that afarre off a diminution of this should be once pointed aâ—… Neuerthelesse this ordinance had alowance of the Councill notwithstanding of the contradiction of the Romane ambassadours In codice Romano saith learned Morneus all this action is lest out In the sixt Session of this Councill the Emperour Martianus with Pulcheria the Emprice were both present and craued of the Councill that ordinances should bee made for restraining the filthie Iucre and ambition of Monks and Clergie men who intangled themselues with seculare businesse for desire of gaine and riches whereupon followed this constitution that men who haue addicted themselues either to the Monasticke life or the Clergie they should not bee promoted to other dignities meaning ciuile offices because that is a distraction of them from their calling TREATISES BELONGING TO THE fourth CENTVRIE A TREATISE Of mans Free-will SVCH is the corruption of mans nature that wee seeke without our selues the fountaine of all euill and within our seluâ—…s the fountaine of all good whereas good reason requireth that we should transferre the cause of all iniquitie and infirmitie vpon our selues as the forlorne sonne did who blamed no person of his pouertie nakednes and contemptible estate except himselfe who had in most prodigall maner wasted his fathers goods and on the other part we should seeke the fountaine of all good things in GOD. For like as all waters haue their beginning from the Occan Sea and they powre their waters into the same Euen so all good gifts come from the Father of lighâ—… and they should bee vsed to the aduancement of his glory No heresie in the fift Centurie aduanced the freedome of mans free-will with so excessiue commendations as the herâ—…sie of the Pelagians did attributing vnto it power to fulfâ—…l all the Commandâ—…ments of GOD albert more easily and bettâ—…r beâ—…ing supported by the grace of God than otherwise but in so doing as Augâ—…stine writeth They did nothing els but hindered the worke of their owne saluation for nature beeing wounded sored vexed and the habilitie of it lost it hath more neede of a true confession than of a false defence But to the end that we may be truely reconciled to our GOD let vs fixe our eyes vpon two things First vpon our owne indigence and miserie and next vpon the abundance of the Lords mercies compasâ—…ons for the â—…ense of miserie only reduced not the forlorne son vnto his fathers house but with it was ioyned a consideration of the goodnes of his father In this treatise when I endeuoure to proue the imbecillitie of mans nature to doe good I wish no man to open one of the eyes of his minde and to close the other for the sight of our owne miserie without a consideration of the LORDS mercie can worke nothing in vs but desperation In this question if Philosophie were laid aside and our eares were patent to the instruction contained in GODS holy Scriptures doubtlesse wee should knowe GOD and our selues better than we doe But when both the teacher and likewise the auditours are accurate Philosophers I can finde few of the Craecian bishops who can abstaine from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Signifieth free-will for desire they haue to conquesse Philosophers to the Kingdome of GOD they giue too much to nature but holy Scripture is the true measuring line of the house of GOD whereunto if we firmly adhere and comprehend the right meaning of it we shall not be deceaued Now to keepe some order in this Treatise three things Godâ—…lling shall be entreated first what was the estate of mans will before his fall secondly what is the estate of mans will after his â—…ll thirdly what is the estate of mans will after his regeneratoâ—… As coÌ„cerning the estate of mans free-wil before his fall no man maketh question but ADAM had a free bent inclination to good which inclination to good notwithstanding it was wel set bently to good yet it differeth froÌ„ the free-will whereunto we shall be restored at the blessed appearance of our Lord Iesus Christan this respect because the free-will of man was in the custodie of nature at the first creation but at the second appearance of CHRIT yea and after our regeneration also it is into a surer custodie to wit in the custodie of grace therefore it commeth to passe that albeit a man fall from the first estate of his creation yet at the latter day hee cannot fall because his free will is in a better custodie than it was into before Yea and after our regeneration albeit wee haue an inclination to fall and to wander and to depart from our GOD yet the mightie assistance of CHRIST in whose hands the custodie of our free-will is committed may suffer vs to be moued but not to bee remooued from his eternall trueth and from our sure foundation Now before we leaue speaking of the estate of our first creation let vs remember that remarkable sentence of AUGUSTINE Sed quia nos creavit it a simus grati ut non simus quia sanat ingratâ—… that is because hee hath created vs let vs be so thankfull that we bee not vnthankfull because he hath healed vs. The good estate whereinto GOD first created vs should not impaire the goodnes of GOD in our regeneration but rather amplifie and increase the same Like as when GOD builded vp the Tabernacle of DAVID that was fallen and made it large and ample by the calling of the Gentiles no man had iust occasion to extenuat the glory of the second worke in respect of the glory of the first worke euen so let vs so talke of the estate of mans first creation that wee bee not found vnkinde to CHRIST for the worke of our regeneration The estate of a mans free-will after his fall is not to bee doubted of if so be our eares bee not locked vp from harkning to the voyce of GOD speaking to vs from his holy Sanctuarie for it is said in the booke of the Psalmes that The Lord looked downe from heauen vpon the children of men to see if there were any that would vnderstand and secke God and in the next verse he saith All are gone out of the way all are corrupt there is not one that doth good no not one In these two verses the corruption of mans nature after the fall is vtterly damned in so much that in our vnderstanding there is nothing but horrible darknes and in our will and affections nothing but an inclination to euill Who dare now stand vp be a procutour for a sinfull nature corrupt in all the faculties thereof according to a definitiue
manifested to the world by his owne deare Sonne Iesus Christ but so it is that the nation of the Iewes at that same time when they forsooke the worshipping of Idoles made with mens handes they forsooke also the Shepheard of their soules euen the true MESSIAS prâ—…ferred a murtherer to him VVhereof this conclusion may bâ—…e iustly inferted that Idolatrie is not rightly forsaken except all idoles both outward and inward be laid aside Many wâ—…rnings the people of the Iewes gote to beware of Idolat ie yea the LORD threatned them that incace they would prouoâ—…e the LORD to anger by thinges that were not Gods the LORD also would prouoke them to anger by a people that was not a people But when no warning could auaile the LORD cast them off into a reprobate minde and receiued the Gentiles to be his peculiar people But at our very first entrie we haue this warning to be humble and obedient lest hee who spared not the naturall branches how much lesse will hee spare vs if we make defection In the last head I haue to intreat concerning the Images of the Romane Church which in the sixt Centurie were receiued into places of adoration yea and a litle after were adored and worshipped finally the adoration of Images gote allowance in generall Councills Now seeing I am not intreating of Images made for ornament or for memorie of ciuile actions but onely of adoration and the in-bringing of them into places of adoration Let vs remember that the Apostles were faithfull dispensators of those things which they receiued from CHRIST whether it was for the feeding of the bodies or of the soules of CHRISTS people when they receiued barlie loaues blessed by CHRISTS mouth and miraculously multiplied they distributed vnto the people that same bread and none other which they receiued out of Christs hands In like maner they were faithfull dispensatoâ—…s of that spirituall food which they receiued from CHRIST to feed the soules of his people vnto eternall life Now we neuer read that CHRIST taught his Apostles by pictures images in the knowledge of his eternall trueth neither that the Apostles taught any others to know GOD and to follow the vertuous footsteps of the Saintes by presenting dum be images vnto their sight therefore this forme of teaching smelleâ—…h of noueltie and came not from CHRIST and his Apostles for the Apostles receiued commandement from CHRIST to preach his worde and to minister his Sacramentes but not to present dumbe images to the sight of the people iustly called by the Prophet HABACCVK doctors of lies Secondly places of holy Scripture both in the Olde and New Testament doe so manifestly damne adoration of images that the moste obstinate defenders of worshipping of Images were compelled to leaue Scripture and take them to the authoritie of vnwritten traditions and Damascene expresly calleth the worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee forgetteth not to remember the brasen Serpent and the Cherubims as the Papists of our dayes doe continually yet his conscience compelled him to acknowledge that these similitudes were made for signification and not for imitation or adoration els how could he flie from Scripture to the naked warrant of vnwritten tradition I knowe the lie is no lesse repugnant to it selfe than it is vnto the trueth and all the shifting businesse of Damascene to shroud the adoration of images vnder some testimonies of Scripture are vndone by that plaine confession that it is an vnwritten tradition els hee would haue saide it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is both a written and vnwritten tradition The fables of Damascene wheâ—…eby hâ—…e would prooue the adoration of images are in absurditie beyond the fabils of Poets euen in their metamorphosis For who can abide to read the hunting of Placidas and the speaking of the beast that was hunted with a crosse betwixt his hornes shining in brightnesse farre beyond the splendor of the Sunne with such vanities and lies must the infirmitie of a false doctrine be supported But Iohn Patriarch of Iâ—…rusalem who writteth Damascenes life hee writâ—…th that Damascens hande was cut off by the Prince of the Saracens and was miracuâ—…sly restored healed againe by inuocation of the image of the Virgine MARIE It is not likely that Damascene who writeth the miracle of Placidas hunting for confirmation of worshipping of imâ—…ges that hee could haue pretermitted so great a miracle wrought for the restitution of a member of his owne body obteâ—…ed by worshipping of an image if it had beene a miracle wrought indeed But now to leaue Damascene the Patriarch of Ierusalem the writer of the historie of Damascenes life who hath added vnto the multiplied number of Damascenes lies an heape laid aboue to the ende that his 3. orations pro Imaginibus may be like vnto a measure full ouerrunning And to conuert me to councils wherein as in victuall houses and in barnes all store of Arguments are laide vp that can serue for the apparent allowance of Images I superside at this time to speake much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishoppes vtterly damned the adoration of Images and the setting of them vp in places where GOD was worshipped and that for three principall causes First because the making and bowing downe to Images is expresly forbiden in Scripture namely in the 2. Commandement of the Decalogue Secondly because the picturing of CHRIST who is both God and man and representing of him by a similitude is a diuiding of his two natures so farre as in vs lieth because his diuine nature cannot be pictured and his humane narure should not be separated from his diuine nature Thirdly because the writings of holy and ancient farhers damned the worshipping of Images such as Epiphanius Nazianzenus Chrysostomus Athanasius Amphilochius Theodorus bishop of Ancyra and Eusebius Pamphili whose graue sentences all damning adoration of Images are most worthie to be read In the rest of this Treatise I shall set downe Godwilling two opposite Councills the one allowing the adoration of Images the other disallowing it The second Councill of Nice vnder the Empresse Irene ann 789. gaue full allowance to the adoration of Images out of Asia and Graecia and some other parts with the ambassadours of Adrian bishop of Rome were assembled 350. bishoppes On the other part vnder the reigne of Carolus Magnus Emperour of the VVest ann 794. a great Councill was assembled at Francford de maine wherein the adoration of Images was vtterly disallowed and the arguments alleadged in the second Councill of Nice for adoration of Images are clearely refuted in presence of Charles King of France and Emperour of the VVest and Theophilactus and Stephanus ambassadours of the bishoppe of Rome In these two opposite Councills let the iudicious Reader marke the great prouidence of GOD who hath appointed that there should bee contradiction to the lying
politique others in the opinion of ignorant people were so deuote and holie that miracles were wrought by their handes and at their sepulchres namelie lying miracles aduancing the kingdome of the Antichrist The most remarkeable Bishops of Rauenna in this CENTVRIE were Theodorus Reparatus and Foelix all of contrarie dispositions so flat opposite one to another as possible could be Theodorus was teâ—…rible and couetous and when hee sawe that hee was despised by the people and Clergie being 〈◊〉 of reuenge hee betrayed the libertie of the Churâ—…h of Rauenna in the dayes of Pope Donus Reparatus being ignorant of that which â—…eodorus had done and finding tâ—…e Church of Rauenna subjected to the chaire of Rome for vâ—…rie heart griefe incontinent hee ended his life Foelâ—…x refused to paye vnto Pope Constantine the summe of money which he demanded as a testimonie of subjection For this cause Pope Constantâ—…e desired support from the Emperour Iustinian the second for subduing the Bish. of Rauenna Foelix on the other part hearing that the Emperours armie was approching to Rauenna for the cause aforesaid he instigated the people to fight for the liberty of their Church Both the armies faught with martiall courage In ende the Emperours armie preuailed the Towne of Rauenna was taken manie were slaine others were carried captiue to Constantinople the eyes of Foelix were put out the rest were banished to Bithynia What can bee found in this historie but pride on the one part ambiciouslie seeking superioritie and on the other part policie sometimes yeelding sometimes despairing and sometimes with bellicous hardinesse presuming to pleade a spirituall cause with weapons of a corporall warre-fare In this CENTVRIE manie miracles are attributed to persons whome the people counted to be deuote Ioannes Bishop of Bergomum in Lombardie was a man of so great reuerent account that Princes were wont by rising out of their Thrones to doe honour vnto him It happened vpon a time that hee reprooued Ivnipertvs king of LOMBARDIS freelie and sharpelie in time of a banquet IVNIPERTVS willing to bee reuenged of him prouided that hee should bee sent home vpon a strong fierce and loftie horse which was accustomed to cast the ryders and to teare and lacerate them But when the bishop of BERGOMVM was mounted vpon him hee left his fiercenesse and carried him peaceablie and calmelie vnto his owne house IOANNES AGNVS bishop of WTRECHT in whose hand a piece of drie timber budded and flourished yet was hee an idiote and an vnlearned man REMACLVS bishop of the same Towne and borne in Bourâ—… of FRANCE left his Episcopall office and went to the Wâ—…ldernesse where hee ledde an Heremiticall life defending his insolent fact by the example of MOSES ABRAHAM HELIAS HELISEVS and CHRIST himsâ—…lse who were all found to haue beene in the Wildernesse But if he had beene a man of deâ—…pe vnderstanding hee might haue alledged more pertinentlie the example of NARCISSVS bishop of IERVSALEM who in going to the Wildernesse foâ—… sooke his Episcopall office for a time than the example of CHRIST who went vnto the Wildernesse to enter into the holie office of Preaching after preparation of fasting praying and fighting with spirituall armour against the prince of Darknesse Notwithstanding hee is thought both in his life time and also after his leath to haue wrought miracles In AVSTVME a Towne of FRANCE called in Latine Augustodunum LEODEGARIVS is thought to haue reteined his voyce and the benefite of distinct speaking after that his tongue was cut out and that manie miraculous works were wrought after his death if credite can bee giuen to VINCENTIVS The miracles of ANDOENVS bishop of ROWEN who also writ a booke of the miraculous deliuerance of the soule of DAGOBERTVS King of FRANCE and an infinite number of other lying miracles all confirming superstition of purpose I leaue them as fables superaboundant in the writings of VINCENTIVS Concerning ISIDORVS HISPALENSIS occasion will bee offered to speake of him in the sixt Councell of Tolido The vaine disputation concerning the diuersitie of the keeping of EASTER daye in SCOTLAND and ENGLAND betwixt COLMANNVS and WVILFRIDVS it is as vnnecessary to be written as it was vnnecessary with heat and contention to haue bene disputed CHAP. III. OF HERESIES IN this age partlie through the malice of Sathan and partlie through the power of the wrath of GOD punishing the contempt of his trueth Heresies did mightilie abound for the heresie of Arrius beganne to reuiue againe and manie of the Kinges of Lombardis were addicted vnto it in speciall Rhotaris the sonne of Arioaldus who appointed that in euerie Towne of Lombardie there should be two Bishops hauing equall authoritie the one a Catholique bishop the other an Arrian In Scotland and England the heresie of Pelagius was renewed as Bedâ—… testifieth The Monkes of Syria propagated the heresie of Nestorius as Platina recordeth in the life of Donus the first The heresies of Seueritae Aphartodotitae Momphysitae Acephali Theopafcitae Iacobitae Armenii all were Eutychian heretiques differing one from another in some ceremonies in absurditie of speaches in authors whome they principally admired and followed in places where the heresie chiefelie increased in their carriage Likewise Staurolatrae were Eutychian heretiques but the worshipping of the Crosse was a note distinguishing them from other heretiques of their owne opinion Priscillianistae were heretiques who borrowed absurd opinions from Samosatenus and Photinus from Cerdon and Marcion and from the Manicheans but all these auncient erroures were sufficientlie refuted in auncient times The heresie of the Monothelites was a branch of the heresie of â—…tyches by a secretâ—… and craftie connoye insinuating it selfe in credite againe after it was condemned in the Councell of Chalcedon The authors of this heresie were Sergius Pyrrhus and Paulus Patriarches of Constantinople and Macarius Patriarch of Antiochia Cyrus Patriarch of Alexandria Petrus bishop of Nicomedia with manie others They denied not directlie the two natures of CHRIST personallie vnited but onlie they affirmed that after the vnion of the two natures there was onlie one will and one opeâ—…tion in CHRIST Whereas the holie Scriptures attribute vnto CHRIST as Hee is man the action of sleeping and to CHRIST in respect of His diuine nature the action of compescing and calming the rage and stormie tempest of blowing windes and swelling Seas This heresie was damned in the sixt generall Councell as wee shall heare God willing in the owne place CHAP. IIII. OF COVNCELS IN the yeere of our LORD 607. and vnder the reigne of the Empâ—…rour Phocas a Councell was assembled at Rome of sâ—…uentie and two Bishops thirtie Presbyters and three Deâ—…cons In this Councell the priuiâ—…edge of supremacie giuen by Phocaâ—… to the Romane Church was published Likewise it was ordained vnder paine of cursing That during the life-time of a Bishop no man should talke of the election of another That no man by largition of money should purchase vnto himselfe
of the holy resurrectioÌ„ might be expected with coÌ„secrated lights Such voluntary seruice inuented by the braine of man had great sway at this time That in the daylie Church-seruice the Lordes prayer vulgarly called Pater noster should be rehearsed because it is vsually called Oratio quotidiana that is a daylie prayer That Alleluiah bee not sung in time of Lent because it is a time of mourning and humiliation vntill the dayes of resurrection be celebrated which is a time of joye and gladnesse That after the Epistle a part of the Gospell shoulde bee read That Hymnes and spirituall songes not contained in holie Scripture may be sung in the Church The song of the three children shall be sung in all the Churches of Spaine and Gallicia In the ende of Spirituall songes it shall not bee simplie saide Glorie to the Father to the Son c. but Glorie and honour to the Father and to the Son to the H. Spirit to the end that hymnes sung in earth may bee correspondent to the song of Elders in Heauen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apocal. 4. 11. In Responsories if it be a matter of gladnesse the ende shall be Gloria c. and if it bee a matter of sadnesse the ende shall be Principium c. The booke of the APOCALYPS of Sainct Iohn is declared to bee a booke of Canonicke Scripture and to bee preached in open audience of the CHVRCH betwixt EASTER and WHITSONDAY It is forbidden that the holy Communion should be celebrated immediately after the saying of the Lordes Prayer but let the blessing bee first giuen and then let the Priestes and Leuites communicate before the Altar the Clergie within the Quiere and the people without the Quiere No man shall bee promoted to the honour of Priesthood who is infamous who hath bene baptized in heresie who hath gelded himselfe who hath married the second wife or a widow who hath had concubines who is in a seruile condition who is vnknowne Neophycus or a Laike who is giuen to warre-fare or an attender in Court who is vnlearned or hath not attained to the age of thirtie yeeres who hath not proceeded to honour by ascending degrees who by ambition or bribes hath presumed to honour who hath beene elected by his predicessor who hath not beene elected by the Clergie and people of his owne citie He who is approued shall bee consecrated on the Lordes day by all the comprouinciall bishops at least by three of them Let Leuites bee of the age of 25. yeeres before their admission and presbyters of 30. Let bishops bee vnreproueable according to the precept of the Apostle 1. Tim. 3. Let bishops not onely haue the testimonie of a good conscience in the sight of God but also the testimonie of an vnreproueable conuersation amongst men Presbyters and Leuites whom infirmitie of olde age permitteth not to abide in their secrete chambers yet let them haue witnesses of their honest conuersation in their shoppes and remaining places Youthhood is prone and bent to euill therefore let them who are young be all brought vp in one conclaue vnder the instruction and gouernement of some well approued Senior But they who shall be found lasciuious and incorâ—…igible let them be thrust into a Monasterie to the end that stricter discipline may correct the proud minds of insolent youthes Seeing that ignorance is the mother of all errours it becommeth presbyters who haue vndertaken the office of teaching continually to meditate vpon holy Scripture according to the wordes of the Apostle Tâ—…ke hâ—…ede to reading exhortation and doctrine 1. Tim. 4. for by meditation of holy Scripture and the Canons of the Church men are made able to instruct others in knowledge and in precepts of good maners Presbyters shall receiue from their owne bishops an officiall booke to the ende that through ignorance they doe nothing amisse neither in celebration of the Sacramentes nor in their Letanies nor in their forme of comming to Councels When presbyters and deacons are admitted to their offices they must vowe chastitie and binde themselues to their bishops to leade a continent life and after such profession let them retaine the discipline of an holy life A bishop presbyter or deacon who shall happen to bee vnjustly deposed if they be found innocent by the triall of the Synode let them bee restored to their former dignities before the Altar by the hands of bishops in this manner If he be a bishop let him be restored to his Orarium with Staffe and Ring If hee be a presbyter to his Orarium and Planeta If he be a deacon to his Orarium and Alba If hee bee a sub-deacon to his Plate and Chalice and other orders let them receiue in their restitution that which was giuen vnto them in their ordination If anie of the Clergie be found to haue consulted with diuiners and sorcerers let him be deposed from his dignitie and be thrust into a Monasterie to make continuall pennance for his sacrilâ—…dge Church-men who dwell in the borders coÌ„fining to a nation that is vnder hostilitie with their owne countrey let them neither receiue from the enemies of the countrey nor direct anie secret message vnto the enemies If anie Church-man sit in judgement or bee judge in a sentence of blood let him be depriued of his dignitie in the Church Let bishops haue a care of such as are oppressed to reprooue the mightie men who oppresse them and if the word of wholesome reproofe profite nothing let them complaine to the king to the ende that by regall authoritie impietie may be subdued Seeing auarice is the roote of all euill let bishops so gouerne their dioceses that they spoyle them not of their rightes but according to the determination of anteriour Councels let them haue the thirde part of Oblations Tithes Tributes and Cornes the rest let it remaine vnto the Paroches free and vntouched That thing which one bishop possesseth without interpellation for the space of thirtie yeeres let no man in that same Prouince be heard in an action of repetition But as concerning them who dwell in diucrse Prouinces the case standeth otherwise lest while Dioceses are defended the boundes of Prouinces be confounded A Church newlie builded shall appertaine vnto that bisshop in whose diosie it is knowne that spirituall conuentions haue beene kept A Bishop shall visit yeerelie all the paroches of his diosie and incase hee been impeded by infirmitie or by weightie businesse hee shall appoint faithfull Presbyters and Deacons to take inspection of the fabricke of the Churches and of their rentes Whatsoeuer rewarde a Prelate promiseth to a man who vnder-taketh anie worke tending to the vtilitie of the Church let him faithfully performe his promise Seeing that a part of Church-rentes is bestowed vpon sustentation of strangers and of poore and indigent people if it
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 Hispal◅ 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 Constātinople 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 fr◅quent mention of Fathers than of Scriptures in this Counc◅ll a perilous example to the posteritie IN the yeere of our Lord 653. and in the third yeere of Chintill◅ 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 aduis◅ 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 boūd 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 Fe◅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 Hispalâ—…s a Graecian borne Hee had corrupted the bookes of Isidorus and dispersed many errours in his Church and hee contended for supremacie with the bishop of Toledo In this Councell Theodisclus was remooued from his office The prioritie of dignitie was conferred to the bishop of Toledo In the second Tom of Councels 6. Canons are referred to this meeting First Laikes and men also in spirituall office are forbid den to attempt anie thing against the estate of their countrey either by sedition or treason Secondlie it is statuted and ordained That incase anie man ministring the Sacrament of the Lords holy Supper be hindred by any superuenient sicknesse that another shall be readie to finish the worke which he hath begunne Thirdly That the presbyters and the whole Clergie shall be present at the funerall of a bishop Fourthly it is forbiddeÌ„ that bishops in their visitation should extorse or oppresse the Churches which they visite Fiftly That men inclosed into a Monasterie should first receiue instruction in their Monasteries before they presume to teach others Sixtly a commandement is giuen That the bishops in neare adjacent places shoulde bee obedient to the bishop of Toledo and at his commaundement they shoulde compeare into the towne of Toledo CAbillonum vulgarlie called Chalon is a towne in Burgunnie not farre distant from Matiscone In this towne by the commandement of Clodoucus king of France conueened 44 bisshops Gandericus bishop of Lions was President and Landilenus bishop of Vienne Theodorus bishop of Arls because hee refused to compeare before the Councell was suspended from his office vntill the next Councell In this Synode the Canons of the Councell of Nice had great allowance It was forbidden that two bishops shoulde bee ordained in one towne That no man shoulde sell a Christian seruant to a Iew And that two Abbots shoulde not bee chosen to gouerne one Monasterie That no labouring of the ground or other secular worke should bee done on the Lordes day with manie other canons coincident with the Canons of other Councels IN the dayes of the Emperour Constantinus Pogonatus and vnder the Popedome of Agatho a Councell was gathered at Rome about the question of the willes and operations of Christ wherein it was decerned by the suffrages of 125. Bisshops of Italie France Lombardie of the nation of the Gothes of Britanes and Sclauonians That two willes and two operations were to bee acknowledged in Christ And the opinions of Theodorus Cyrus Sergius Pyrrhus and Paulus defenders of the heresie of the Monothelites was damned The vaunting wordes of the letter of Agatho written to the sixt generall Councell wherein hee braggeth that the bishops of Rome neuer erred in matters of Faith I lay them aside at this time for they are false and vntrue as I haue alreadie prooued and shall prooue hereafter if it please the Lord. IN the yeere of our Lord 671. and in the fift yeere of Recesuvindus King of Gothes the eight Councell of Toledo was conuened To this Assemblic resorted two and fiftie bishops Great disputation was in this Councell concerning perjurie In ende it was resolued That no necessitie bindeth a man to performe an vnlawfull oath For Herod and Iphtah sinned in making vnlawfull oathes but they sinned more grieuouslie in performing vnlawfull oathes Marriage is vtterlie forbidden to Bishops and places of SCRIPTVRE are miserablie abused to confirme this interdiction of marriage Bee yee holie as I am holie 1. Pet. 1. 16. And in another place Mortifie your members which are on the earth Coloss. 3. 5. Miserable ignorance in this age counteth marriage to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vncleanenesse a member of the bodie of sinne which the Apostle commaundeth to mortifie Yea and the sub-deacons who pleaded for retaining of their wiues in regarde that in their admission no such condition was required of them are in moste seuere manner interdited from the companie of their wiues or else to bee thrust into a Monasterie to suffâ—…r pennance vntill the last period of their liues Vnlearned men are not to bee admitted to the celebration of diuine mysteries especially such as are not well acquainted with the Psalter Eating of flesh is forbidden in Lent for three principall causes First Because the fourtie dayes of Lent are the tithes of all the dayes of the yeere and the tithes shoulde bee consecrâ—…ted to GOD Secondlie because that CHRIST by fasting fourtie dayes expiated the sinnes of mankinde Thirdly because it is conuenient that a man made of the 4. elementes for breaking the ten precepts of the decalogue should afflict his bodie foure times ten dayes Beholde the firme argumentes whereupon the doctrine of deuils in prohibition of meates doe leane 1. Tim. 4. In the 10. Canon the vertues wherewith the king shall be indewed who shall be chosen to reigne in Spaine are rehearsed In the last Canon the ordinances of preceeding Councels are to bee obeyed and the Iewes are to bee dealt with according to the actes of the 4. Councell of Toledo Can. 56. 57. 58. 59. and 60. c. IN the yeere of our Lord 673. and in the 7. yeere of the reigne of Rocesuindus king of the Gothes by the commandement of the King 16 bishops conueened in Toledo and made these ordinances following First That founders of Churches and bestowers of rentes vpon the Church and their posteritie should haue a sollicitous care that Church rents be not abused which misorder if it shall happen to fall
out let complaint be made to the bishop to the Metropolitane or to the king of the countrey Founders of Churches during their life-time haue power to appoint men who shall attend vpon the fabricke of the Church or Monasterie which is builded that it decay not If any Church-man bestowe any part of Church-rent vnder the colour of prestation let the cause bee clearely contained in an euidence or else it shall be voyde Let the goods of the defunct administrator of the Church affaires be equally diuided betwixt his heires and the Church If a bishop build a Monasterie let him not bestow abcue the fiftie part of the rent of his prelacie in the charges of building and incase he build a paroche Church for honour of his buriall place let him not bestowe aboue the hundreth part of his rent for charges of building To the bishop belongeth the third part of rent of euery paroch Church in his diosie and whether he leaue that thirde part to the Church it selfe out of which it is vp-lifted or to anie other Church his gift shall stand firme without reuocation Let no man vnder pretence of propinquitie and because hee is heire intromet with the goods of the defunct bishop without the fore-knowledge and consent of the Metropolitane and incase the Metropolitane depart this life let no intromission with his goods bee made without the fore-knowledge of his successor lest by fraude and deceit the Church be damnified If any man ministring in a Church-office alienate a part of Church rentes the supputation of time shall begin to bee reckoned from the houre of his death not from the time wherein the charter was subscribed and so after his death let the prescription run on The ninth Canon measureth the commoditie which a bishop shall receiue who hath taken paines to burie another bishop Children procreated by bishops presbyters deacons c. shall not only be depriued of the heritage sometime belonging to their parents but also they shall be mancipated to perpetuall seruice of those Churches whereinto their fathers serued Let the Reader marke that there is greater businesse in Councels to procure obedience to one antichristian precept cōcerning prohibition of marriage than to all the ten Commandementes of Gods holy law Let not a seruant be accepted to serue in the Ministerie of the Church before he be first set at libertie When seruants are set at libertie let the supputation of time beginne at the death of him who set them at libertie and not at the time when the charter was made Seruants set at libertie shall neither marrie a woman of the Romane nor of the Gothes blood and they shall be subject to the Church that set them at libertie and if necessitie compell them to sell landes let the land bee first offered for a competent price to one who ministreth in that Church from which their libertie did arise I◅wes who are baptized shall in time of solemne feastes attende vpon the bishop of the parts where their dwelling is to the ende that he may beare testimonie of the integritie of their faith If this commandement be transgressed the bishop shall ordaine the Iewe either to bee scourged or to be subject to such ◅bstinence as he thinketh most fit In ende thankes beeing rendered to God for their meeting and for the vnitie of their judgementes and supplications beeing made to God for the weale of the King Recesuvindus in soule and bodie the Councell was dissolued IN the eight yeere of the reigne of Recesuvindus king of Gothes assembled in Toledo 21. bishops They decerned concerning the Feastes of the Natiuitie of our Lord and of the Lordes mother at what times they should bee kept Punishmentes are appointed for men of the Clergie and Monkes who are not found loyall and duetifull to the King and the countrey That men vnmeete for spirituall offices should not bee intruded into the Church neither for propinquitie of blood nor for hope of lucre and gaine That widowes professing a religious order shall receiue an habite conuenient for that order And that women who depart again from their professed order shall be punished That parents shall not render their children to religious orders before they bee eighteene yeeres of age Finally Protamius bisshop of Bracara beeing conuict of adulterie was remoued from his office and Fructuosus was placed in his rowme IN the 7. yeere of the reigne of Bamba King of Gothes 19. bishops and 7. Abbots were assembled in Toledo by the Kinges commandement Quiricus bishop of Toledo beeing President In the beginning after a protestation of a decent order to be kept in their Assembly that no tumult nor contentious disputation nor indecent laughter should disturbe the comely modestie of their assembly They set downe a prolixe conf◅ssion of Faith and Canons belonging to Ecclesiasticall discipline in the forme following 1. That bishops should be well acquainted with Scriptures and apt to teach 2. That Metropolitane bishops should ◅rie how the Pastors of their diosie increase in knowledge 3. That the forme of singing vsed in the Metropolitane Church shall be like wise vsed in other inferiour Churches 4. That persons who haue discorded shall not stand at the Altar vntill the time they bee reconciled againe 5. That Church-men shall not judge in actions of blood 6. That bishops shoulde not giue sentence before a sufficient triall of the cause 7. Bishops who commit adulterie or murther shall be deposed and excommunicated beside the punishment to bee inflicted by the secular Iudge 8. No rewarde shall bee taken for ministration of the Sacramentes 9. Bishops before their ordination shall giue their oath that they haue not acquired that dignitie by rewards either giuen or to be giuen 10. He who is to be preferred to any Ecclesiasticall office let him first sweare that he shall continue constantly in the true Catholicke faith and that he shall be obedient to Eccl siasticall Canons 11. Let no man refuse to receiue the Sacrament of the Supper when it is offered by him who hath a l◅wfull calling to ministrate it 12. Absolution should bee pronounced when perill of death impendeth albeit complete satisfaction be not made 13. The holy Sacrifice shall not bee ministred by persons possessed with deuils or transported with passions of madnesse 14. He who ministreth at the Altar shall haue others concurring with him to the end that if he be suddenly oppressed with any infirmitie the other as◅stant brother maye supply his place 15. Councels are ordained yeerely to be kept IF order of time be not precisely kept in commemoration of the Councels of Bracara and Toledo let no man ma◅uell some regard must be had to the memorie of the Reader and it is not meete that the Councels of Toledo being many in number and so frequently conueened one following vpon the necke of another except the 11. Councell conu◅ened 12. yeeres after the 10. should
blood of Christ. It is hard to bee a prolocutor for an euill cause for it is like vnto a bulge in a wall which falleth and bruiseth him who woulde sustaine it which cannot sustaine it selfe It is certaine that the bread and wine are not types and figures of Christs body before the words of consecration for it is after the words of blessing that the elements receiue this great honour to be called Christs bodie and blood that is signes externall wherewith Christes bodie and blood is spiritually exhibited vnto vs. And therefore Sainct Ambrose calleth the bread before the wordes of consecration panis usitatus that is common bread but it is after the wordes of consecration that they receiue this honour to beare the names of things represented by them as Theodoreius in expresse words writeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is â—…ee hath honoured the visible signes with the appellation of his bodie and blood not changing their nature but adding grace to nature Which place clearly prooueth that the elementes obtaine not that great honour to bee called Christes body or types of his blessed body vntill the time that by diuine grace they bee consecrated to that holy vse Mailrosius Scotus liued vnder the reigne of Charles the Great about the yeere of our Lord 800. and likewise RABANVS Bishop of Mentz these two had so acquainted themselues with the doctrine of Augustine that they could in no manner of way giue allowance to the doctrine of Transsubstantiation And about the yeere of our Lord 840. Carolus the second the sonne of Ludouicus Pius and brother to Lotharius and Ludouicus Germanicus he writ to Bertramus a Presbyter to haue his resolution concerning the mysterie of the Sacrament and after what manner of way the body and blood of Christ was present in the Sacrament To whome hee returned this answere That in the Sacrament of the holy Supper there were some thinges that were perceiued with bodily senses other thinges were taken holde of onelie by faith And the bread and the wine were to vs the body blood of Christ as MANNA and the waters of the spirituall rock were Christs body and blood to the people of the Iewes in the wildernesse This opinion aggreeth well with the doctrine of Paul that the Fathers in the wildernesse ate that same spirituall food which we eat which they could not doe by corporall manducation of Christs flesh because as yet the word was not made flesh So this opinion of Transsubstantiation did no sooner put out its head but assoone also contradiction was made vnto it About the yeere of our Lord 1020. Berengarius maintained the opinion of Augustine and other auncient Fathers hee was a presbyter of Angiers in Fraunce and denied the doctrine of Transsubstantiation and the Romane Bishops were coÌ„mooued with great indignation as appeareth by the number of Councels assembled against one poore man who durst presume to speake against the opinion once embraced by the Romane Church Leo the ninth gathered a Councel at Rome in the which he condemned the opinion of Berengarius and excommunicated him euen before he was warned to be present at the Councell and before hee was heard Hee assembled also another Councell in Vercellis about the yeere of our Lord 1051. in the which Borengarius was not present but Messengers who came to pleade his cause were imprisoned and casten into bands and the booke of Ioannes Scotus Mailrosius De Eucharistia was condemned By the way if any equitie had beene kept in these Councels looke by what reason they condemned Ioannes Scotus whose opinion Berengarius followed by the like reason they shoulde haue condemned Augustine Bishop of Hippo whose opinion Ioannes Mailrosius followed But the Romane Church cannot erre ' Another Councell was assembled by Pope Victor the successor of Leo the ninth in the which the Decree of the CouÌ„cell of Vercellis was allowed Yet all this coulde worke no contentment in their heâ—…rtes because the people of Angiers and Towrs in Fraunce liked the doctrine of Augustine Mailrosius and Berengarius about the Sacrament of the Supper Therefore another Councell was assembled at Rome by Pope Nicolaus the seconde anno 1058. in the which Berengarius yeelded to the opinion of the Pope and his Councell and his weaknesse strengthened the errour already receiued in the Romane Church mightily But the number of them who abhorred this newe found out doctrine was exceeding great therefore the Romane Church after the yeere of our Lord 1079 and after the dayes of pope Gregorie the seuenth put hand to worke And being now mightie strong they stirred vp Kings and Princes to persecute with fire and sword and all kind of hostilitie as heretiques all those that spake against worshipping of Images corporall presence and manducation of the body of Christ in the Sacrament of the holy Supper So it is manifest that this doctrine of Transsubstantiation was mightily contradicted vntill the dayes of pope Innocentius the third who in the Councell of Laterane anno 1215. gaue full allowance thereunto But when all this is done râ—…member that the vniuersall Catholicke Church dwelleth not in one countrey or city When the Romane Church was miserably infected with this miserable scabbe of pestilent errour what consent gaue the Churches of Asia and all the Grieke Churches They euer disâ—…ssented from this doctrine vntill this daye as appeareth by the last Sessions of the Councell of Florence anno 1439. Therefore let the Romane Church bragge of Antiquitie as they please the doctrine of Transsubstantiation shall neuer be found an ancient doctrine but a doctrine newe false absurd and borne out more by might of the preuailing authoritie of men than power of argumentes grounded vpon holy Scripture God teach them to returne to the ancient trueth from which they haue sliden To whom be praise and glory for euer Amen A TREATISE Of the Sacrament of Pennance IN this CENTVRIE it was a receiued custome to men to confesse their sinnes secretly to Presbyters and to receiue from them such forme of injunctions as they counted satisfactions for their faultes as appeareth clearly by the Councell gathered in Fraunce anno 742. in the which Bonifacius bishop of Mentz was Moderator In the first Canon of that Councell it was statuted and ordained That no man of the Clergie should put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance vnto them who should happen to confesse their sinnes By this it is euident that the custome of secret confession of sinnes to presbyter poenitentiarius which was excluded out of the Church in the dayes of Nectarius Bishop of Constantinople yet it returned againe and it was in vse in the VIII CENTVRIE Now in the inseription of this TREATISE I call it a SacrameÌ„t as the Romane church in our dayes call it not as though I were in the opinion that in this age the number of seuen Sacramentes
Sacramentes ordained by God wee might fight a good fight and finishe our journey with joye This is the Apostolicke doctrine But Papistes will correct the Apostolicke doctrine in all points they wil haue a Christiā to be corroborated by Chrisme the sacrament of confirmation to the end he may passe ouer the stormie tentations of this world in peace Let mee now demand of them two thinges One concerning the signe Another concerning the thing signified Concerning the signe I demand who gaue commandement to vse it Concerning the thing signified I demaunde who hath promised to conferre the seuen-folde grace of the holy Spirite to them who are signated vpon the fore-head by the bishops thombe with the signe of the Crosse These two thinges to wit the commandement and the promise are inlacking in Popish Sacramentes and so their newe found out Sacramentes are like vnto a bodie that is not quickened with a soule The Scholasticke Doctors the first inuentors of this pluralitie of Sacraments they confesse roundly that the Sacrament of Confirmation hath no authoritie in holy Scripture such as Alexander Alensis Bonaventura and Thomas Aquinas who after much fatigation of himselfe and others also hee cannot finde that euer Christ or yet His Apostles conferred this Sacrament to any person Whatsoeuer they can cite out of Tertullian or Basilius or any ancient Councell for the confirmation of Chrisme it is certaine that they confesse that this custome hath no authoritie of the written worde of God And this is the principall marke whereat I aime in all my writinges to prooue that there is no Antiquitie where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the written word of God doeth not confirme the antiquitie of that which is alleadged The Romane Church waketh great businesse to proue that in holy Scripture many promises of confirmation and corroboration of the worke of God begunne in vs are contained But they bestirre themselues in vaine in proouing that thing which no man denieth But incase they would prooue that the Sacrament of Confirmation is a Sacramēt in a proper sense then it became them to proue that God in His word hath promised the grace of confirmation to such as are signated vpon the fore-head and annointed with Chrisme and buffeted vpon the chieke with the bishops hand Seeing none of these thinges can bee prooued by Scripture it is a friuolous thing for them to alleadge a promise made by God when as they inuent the element whereunto this promise shall bee annexed If this bee a forme according to the which Sacraments should be fashioned then I dare affirme that the number of Sacraments may be multiplied according to the number of the promises contained in the word of God So that God shall make a promise and man shall inuent without anie warrand of Gods commandement an external element wherevnto the promise shall bee annexed By this forme of doing not onely may they make vp seuen Sacramentes but also seuentie times seuen Sacraments True it is that the holy Apostles by imposition of handes conferred the gift of the holy Spirit that is the gift of Languages to many professors of the true Faith and this gift conferred vnto them confirmed them in the faith of Christ. But what belongeth this vnto the Popish Sacrament of Confirmation in the which the externall signe of imposition of handes is inlacking and the promise of a spirituall grace annexed to the signe is also inlacking and finally that thing which was extraordinarie and appertaining to a few is brought in as the ground of an ordinarie Sacrament which shoulde appertaine to all them who beleeue I will not insist long to speake of this new Sacrament of Confirmation Onely this I say that whatsoeuer is brought in into the Church of God with derogation of the dignitie of Baptisme an holy Sacrament instituted by Christ himselfe it should be abhorred But so it is that the Sacrament of Confirmation is brought in with a derogation to the dignitie of Baptisme ergo c. The seconde part of the argument is prooued by their slender and derogatiue speaches of Baptisme together with their superlatiue aduancements of the eminencie of the Sacrament of Confirmation In Baptisme they say that wee receiue not the vpholding defending gouerning and strengthening Spirite of God but all these graces are conferred in the Sacrament of Confirmation Likewise in Baptisme is prepared an habitation to God but the Father Sonne and holy Ghost enter not into this habitation before wee receiue the Sacrament of Confirmation What can be more directly repugnant to H. Scripture wherein it is expressely said He who beleeueth and is baptized shall be saued Can any man be saued befor his soule be an habitation and Temple in the which God is content to dwell So that the doctrine of the Romane Church is like vnto the nauigation of men who dare presume to saile in deepe and dangerous Seas without a Compasse Euen so they talke of matters of great importance without the warrande of holy Scripture whereby it commeth to passe that their doctrine in many pointes is flatte repugnant to holy Scripture Concerning the testimonies of Fathers whereby they endeuour to proue the Sacrament of Confirmation I might answere compendiously with S. Augustine Quicquid attulerint undecunque attulerint audiamus potius si oues sumus vocem pastoris nostri non ergo audiamus haec ego dico haec tu duis sed haec dicit Dominus that is Whatsoeuer they bring in and from whence soeuer they haue brought it in if we be the Lords sheepe let vs rather bearken to the voyce of our shephearde therefore let vs not hearken to them who saye This I saye or this thou sayest but this saieth the Lord. Neuerthelesse seeing they glorie so much of ancient Fathers let the judicious Reader beware of supposititious writings and he shall not find this Chrisme in ancient writers The Sermon of Cyprian De Chrismate is knowne to be supposititious The opinion of Tertullian who writeth that they who are baptized with water haue not receiued the Holy Spirit but are prepared to receiue it by anointing with oyle and imposition of handes after baptisme doeth not euery man who is versed in the reading of Fathers smell that Tertullian writte this when hee made defection from the trueth and was intangled with the errour of the Montanistes And Cyprian in the bookes of his epistles when he attributeth too much to Vnction with Oyle and imposition of hands after baptisme it is easie to perceiue that he borrowed this errour from Tertullian whom he acknowledged as his Master But neither Tertullian nor Cyprian are speaking of the Popishe Sacrament of Confirmation but of annointing with oyle and imposition of handes immediately after baptisme Marke the words of Cyprian where he saith Non posse esse filios Dei si non utroque sacramento nascantur lauacro scilicet aquae in verbo unctione Chrismatis that is They cannot
opposition is made to the Councell of Frankâ—…ord neither was the adoration of Images auowed in any of thâ—…se Councels So much auaileth the authoritie of a Prince for suppressing of false doctrine heresie In this CouÌ„cel at Rhemes Wulfarius archbis was presideÌ„t 44. canons are rehearsed in the 2. Tome of Councels made in this Councell In the 1. Can. it was concluded That euery man should diligently acquaint himselfe with the Articles of his Faith 2. That euery man should learne the Lords Prayer and comprehend the meaning thereof 3. That euery man promoted to Ecclesiasticall orders shall walke worthily conforme to his calling 4. The Epistles of Paule were read to giue instructions to sub-deacons howe they should behaue themselues Yet is there not one worde in all the Epistles of Paule of a subâ—…deacon 5. The Gospell was read to giue instruction to Deacons to minister condingly in their office 6. Ignorant Priestes are instructed to celebrate the Seruice with greater vnderstanding 7. In like manner they are instructed howe to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptisme 8. The holy Canons were read out of the Decretall of Innocentius for ordering the life of Chanons 9. The rule of Sainct Benedict was read to reduce Abbots and their Conuents to a remembrance of their order 10. The Pastorall booke of Gregorius was â—…ead to admonish Pastors of their duetie 11. Sentences of diuerse ancient Fathers were read to admonish men of all â—…aÌ„ks both Prelats subjects to bring forth the fruit of a good conuersation 12. These things being done they set down a forme of receiuing of confessions prescribing of pennance according to the Canonicall institution 13. They reasoned about the eight principall vices to the ende their diuersitie beeing distinguished euerie man might know what vices hee should eschewe and teach others to beware of the same 14. That Bishops should take heed to the reading of the bookes of the Canonicke Scripture and the bookes of Fathers should attend vpon the preaching of the word of God 15. That bisshops should preach the Sermons and Homilies of H. Fathers in such sort as all the people might vnderstand them The 16. can is coincident with the 12. 17. That bishops abbots permit no man to solace the company with filthy gesting in their preseÌ„ce but let poore indigent people be refreshed at their tables with lecture of diuine Scripture and praysing of God according to the Precept of the Apostle that whether wee eate or drinke let all thinges bee done to the glorie of God 18. Gluttonie and drunkernesse for bidden to bishops and the Ministers of God 19. Let not bishops bee rash to judge in thinges secret which are to bee referred to the judgement of God who can manifest thinges hid vp in darknesse discouer the secrets of the heart 20. Presbyters shall not transport themselues from a lowe place to a greater 21. Whosoeuer by money-paying procureth a preferment in the Church shall bee deposed 22. No Church man shall cohabite with a woman except it bee with his mother or sister or such like persons by whose companie no suspition of vncleannesse can arise Precepts giuen to Monkes and Nunnes I passe by as I did in the former Councell Can. 35. The Sabboth day shall be kept holy and in it no seruile worke shall be done according to the Lords Commandement 36. Let no man bestow vpon the Church that thing which by vnlawfull meanes hee hath fraudulently with-drawne from others 37. nor yet by lies and deceitfull meanes withdraw any thing duely beloÌ„ging to the Church 38. Let tythes be precisely payed 39. Let no man presume to receiue rewards for his decreet and sentence 40. Let Prayers Oblations be made for the Emperour and his noble rase that it woulde please God to preserue them in all happinesse in this present life vouchsafe vpon them Celestiall joyes in companie of the Angels in the life to come In the 41. Canon mention is made of a certaine rent left by king Pipinus of good memorie which they wish the Emperour Charles Pipinus sonne shoulde not alter nor transferre into another summe in respect that by so doing manie perjuries and false testimonies might ensue 42. And that no man should bee remooued from his mansion to whome the Emperoures Almes is distributed 43. And that the statute may bee confirmed by his Highnesse allowance whereby all contentions and strifes are ordained to haue a decision end 44. And that the statute made in Bononia concerning false witnesses maye bee ratified and confirmed with augmentation if neede require for eschewing of perjuries false testimonies and many other inconueniences IN the yeere of our LORD 813. and at the commaundement of the Emperour Carolus Magnus a Councell of manie Bishops and Abbots was assembled about establishing of Ecclesiasticall Discipline in the Towne of Towrs In the 1. Canon all men are admonished to bee obedient to the Emperour Charles the Great and to keepe the oath of alleadgeance made vnto him and to make prayers and supplications for his prosperitie and well-fare 2. All Bishops shall diligently reade and frequently peruse the bookes of holy Scripture the histories of the Euangell and the Epistles of Paul together with the bookes of ancient Fathers written thereupon 3. It is not lawfull for any Bishop to be ignorant of the Canons of the Church and of the Pastorall booke of Gregorius in the which euery man as in a viue mirrour might see himselfe 4. Let euery Bishop feede the flocke committed vnto him not onely with doctrine but also with examples of a good conuersation 5. A Bishop must not bee giuen to sumptuous banquets but be content with a moderate diet lest hee should seeme to abuse the counsell of our Lord saying Take heede that your hearts be not surfetted with gluttonie or drunkennesse but let holy lecture be at his table rather than the idle wordes of flattering fellowes 6. Let strangers and indigent people bee at Bishops tables whome they maye refreshe both with corporall and spirituall repaste 7. The delicate pleasures of the eare and the eyes are to bee eschewed lest by such pleasures the minde bee effeminate and inchaunted 8. Let not the Lordes seruantes delight in vaine jesting nor in hunting nor halking 9. Let Presbyters and Deacons followe the foot-steps of their Bishops assuring themselues that the good conuersation enjoyned vnto their Bishops is also enjoyned vnto them 10. Let Bishops haue a great sollicitude and care towards the poore and be faithfull dispensators of Ecclesiasticall goods as the Ministers of God and not as hunters after filthie lucre 11. It is lawfull for Bishops with consent of Presbyters Deacons to bestow out of the Church treasure support to indigent people of that same Church 12. A Presbyter is not to bee ordained vntill hee bee 30. yeeres olde 13. Let the B. make diligeÌ„t inquisitioÌ„ in his own Paroch Church that no Presbyter coÌ„ming from any
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
yeere of Tiberius The Senat of Rome refuseth to acknowledge the diuinitie of Christ. Pilat killeth himselfe Caius would be counted a god The Iewes abhorred the vpsetting of the image of Caius in their Temple The petition of Agrippa The bloodie letter of Caius written to Petronius his Deputie The hypocrisie of Agrippa Contention betweene the Iewes and Grecians who dwelt at Alexandria New Iupiter in worse case then old Iupiter The famine foretold by Agabus The Council of Jerusalem ANNO 48. Romaine deputies The ten persecuting Emperours wrestled against God The first persecution ANNO Chr. 65 The martyrdome of Peter Paul Romain Deputies Contention betweene Agrippa and the Iewes The martyrdom of Iames surnamed Iustus The ground of the warre betweene the Iewes and the Romanes Foreranning tâ—…kens of the destruction of Ierusalem The destruction of Ierusalem ANNO Chr. 71. The flood of Noe the ouerthrow of Sodome and destruction of Ierusalem types of the great iudgement to come The second persecution AN. Chr. 96. The banishment of the Apostle John Domitian afraide by rumors of the Kingdome of Christ. Apostles Euangelists The true successours of the Apostles Bishops of Rome Linus Ignatius Papias Heretiques Simon Magus Menander Ebion Cerinthus Nicolaitansâ—… A Treatise of antiquitie Antiquitie of veritie Antiquitie of errour Antiquitie of custome Where veritie is to be â—…ound The power of the veritie The reue rence that should be câ—…ried to the veritie The more the veritie is despised in the world the more ardently it should be loued Antiquitie is no honoar to errour Errour in religion an execrable thing Errour repugneth to itselfe Both ancient and late errours magnifie creatures With the diminution of the glory of the Creator The trueth is not to be judged by outward appearance Antiquitie of custome differeth from antiquitie of commandement How ancient truth may be discerned from ancient lies Foure counterfaite masks of antiquitie in Poperie Wicked men reade holy Scripture of intention to gainesay the trueth of God †Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confident speaking without a sure ground is not to be regarded What the word heresie doth signifie The grounâ—… of heresie Similitudeâ—… Pride accompanying ignorance The propagation of herâ—…sie Heresie strengthened by the arme of manalanerly The curse of God vpon Heretiques heresies and places of their meetings How Heretiques should be dealt with by the Pastours HAV the magistrate should deale with Heretiques Similitude How the people should deale with Heretiques The word foundation taken properly 〈◊〉 oâ—…ly to Christ. Take heede to the demonstrations of God and beware of Satans demonstrations The similttude of a stone frequently vsedin Scripture The seconâ—… comfort An wholsom admonition In what sense the doctrine of the Prophets c. is called the foundation â—…imilitude Faith is called afoundation The offices of Christ declare that he is a true foundation Christ is a liuing fâ—…undation Similitude The contempt of men cannot impaire the glory of Christ. Similitude We drawe nere to Christ by faith Of Emporours The thirde persecution ANNO Chr. 108 The martyrdome of Simon the son of Cleopas The letter of Plinie 2. written to Traian Gregorieâ—… prayed for the soule of Traian Barcochebas a false prophet seduced the nation of the lewes Adrianus his intention to builde a Church for the honour of Christ. The fourth persecution ANN. Ch. 168. The martyrdome of Polycarpus and Iustinus Slanderous speeches against Christians The Romain armie supported by the prayers of the Christians Contrarie lâ—…wes Bishops of Rome Martyre Mâ—…tyre Maâ—…tyre Martyre The rashnes of Victor Of other Doctours and Preachâ—… Agrippas Castor Hegesippus Melito Iustinus Martyr Polycarpus Ireneus Clemens Alexandrinus Of Heretiques Gnostici Valentinuâ—… Marcus Cerdon Marcion Tatianus Encratitae Montanus Cataphryges Aquila and Theodosion rathâ—…r Apostatstben Heretiques Sacred scripture cannot be sufficiently commended Similitude It is perillous to separat the booke of the worde from the booke of the workes Similitude The spirit the word are not to be separated The Word of God is to bee found in the writings of the Prophets and Apostles The Prophets and Apostlâ—…s added nothing to Moses Similitude Three inturies done to the Written Word by reueiencing of traditions False accusations of holy Scripture Vnsufficiencie Difficultie Perill Things necessarte are to be kept al-beit they be abused Similitude Why Heretiques doe hate the Scripture Similitude The care of Christians of olde to keepe the scripture from burning A remarkable speech of an old honorable Lady Scriptures belong to the sheepe of Christ as their proper treasure Reformation of religion made according to the Written word The cause wherfore the Apostles put in write the summe of their doctrin Be not deceiued with the generalitie of the word tradition Similitude The true meaning of the words of Paul 2. Thess. 2. 15. Constancie differeth froÌ„ wilfulnesse The testimome of Ireneus abused Papists will not binde themselues in all points to old traditions The value of tradition in the fâ—… age In the Second age In the last age The word therefore to be considered 2. Thess. 2. ver 15. Christ doth great honour to the Scriptures Defection in the visible Chuâ—…ch no new thing Differences betweene the ancient fathers and Papists of our time con cerningmeats and mariage The Council of Ancyra Dionysius Bishop of Alexandria a maried man The Council of Gangra The probibition of meats and mariage is an apostasie from the faub. Our seruice to God should be a reasonable seruice The Popish church speak lies in hypocrisie rather then old Heretiques What is meant by a consâ—…ence seared with an hote yron Forbidding and biddâ—…ng wordes of authoritie We ought to hearken vnto the voyce that commeth downe from heauen Similitude Great arrogancie in prohibition of meates Arrogancie mixed with foolishnesse Similitude Similitude The last age of the worlde more senslesse then the first Similitude Both blasphemie and hypocrisie in the matter of mariage and meats is condemned by the Apostle The Papistes more subtle â—…en the Manicheis were The grace of thanksgiuing witnesseth that we enjoy both the gift and the giuer We ougâ—…t 〈◊〉 be ruled by Gods word iâ—… all things both corporat spirisuali The conscience is subject to the yocke of God The cause wherefore the succession of Romam Bishops was magnified of old The succession of Dauid The succession of Aaron The succession of the Prophets The succession of the Apostles The alledged succession of the Romaine Church spotted with heresie schisme and idolatry The heresie of the Collyridians renued increased by the chaire of Rome Eugenius 4. B. of Rome a notable schismatick The chaire of Rome defiled with idolatrie Lkeerrours haue like grounds The Romain church like to the successours of Aaron What inconuenients follow if the promise made to the Aposâ—…les successors be absolute The Apostles had calling gâ—…es prerogatiues extraordinarie The fist persecution ANN. Ch. 205. Leonides the father of Origen Alexander fellow laboureâ—… with Naâ—…cislus Rhais a mar tyre hrunt before she