yeere of our LORD 712. a Councell was assembled at LONDON where ' Bonifacius was present and Brithuvaldus the chiefe Prelate of ENGLAND and the kings of Saxons domining in ENGLAND were commanded vnder paine of cursing to bee present at this Councell The purposes intraited in this Councell were two to wit concerning the adoration of images and prohibition of marriage to men in spirituall offices About worshipping of images no disputation was heard whether that forme of seruice did agree with the written worde of God or not This was counted a sufficient warrande for bringing images into places of Adoration and for worshipping them especially the image of the Virgine Marie that Eguvinus a superstitious Monke in England of the Order of S. Bennet who afterwardes was made a Bishop Hee affirmed that the Virgine Marie appeared vnto him in a dreame declared that it was her will that her image should bee set vp in Churches worshipped These dreames once confirmed by the oath of Eguvinus and approued by Constantine bishop of Rome and obtruded by Bonifacius the Popes Legate they were embraced in ENGLAND with little contradiction in such a corrupt time The other purpose entraited in this Councell was prohibition of marriage to men in spirituall offices This doctrine of the Romane Church was not receiued without reluctation of the Clergie Alwayes a ground was laide wherevpon followed a building of the doctrine of Deuils ABout the same time that is about the yeere of our LORD 712. it is supposed that the Emperour Philippicus gathared a Councell at Constantinople for vndoing of the sixt Generall Councell in the which the errour of the Monothelues was condemned and that he did this according to a promise made to a monke named Ihonne who fore-tolde him that hee shoulde bee made Emperour and craued this promise of him that when hee should bee aduanced to the Emperiall dignitie hee shoulde vndoe the sixt Generall Councell But the writers of this Historie doe not make particular mention of the Fathers who were present at this Councell The rest of the Historie is cleare that Philippicus razed the pictures of the Fathers who had bene present at this Councell and were pictured in the Temple of Sophia and that on the other part Pope Constantine the first not onely caused the same effigies to bee pictured in the portch of the Church of Sainct Peter at Rome but also procured that the Emperours name should bee rased out of Charters and that his effigie should not bee ingrauen in any kinde of coyned mettall Also it is cleare that Philippicus remoued Cyrus from his office and placed in his rowme Ihonne who fore-tolde him that hee shoulde bee Emperour IN the yeere of our LORD 714. pope Gregorius the second assembled a Councell in the which two bishops of Britanie to wit Sedulius and Fergustus were present It was ordained that Masses shoulde bee cel◅brated publikely in Temples which custome was not in vse before In the seconde Tome of Councels this Synode is referred to Gregorius the third A great number of the Canons of this Councell do concerne marriage That no man should take in marriage a woman who was the relict of a presbyter or a deacon or a nunne or his spirituall sister or his brothers wife or his neece or his mother in lawe or daughter in law or his neare cosines or a womā whom by theft or rauishing hee hath ledde away And that no man should consult with inchaunters and sorcerers And that no man shoulde violate the mandates of the Apostolicke chaire no not in a matter of an haire GREGORIVS the third after he had receiued a mandate from the Emperour Leo concerning abolishing of images he assembled a great Councell at Rome of 903. bishops in the which the Emperour Leo was excommunicated and depriued of his Emperiall dignitie Here marke the tyrannie and fiercenesse of the Antichrist who gaue such authoritie to a Romane preacher to dismount the Monarches of the world from their royall thrones Yet Gregorius the thirde attempted such high matters because the Em. Leo had disallowed the worshipping of images Likewise by his instigation the whole countr◅y of Italie refused to pay tribute to the Em. Now is the banner of the Antichrist displayed against the Emp. and this is a fore-running token of the hatefull inimirie which is to ensue betwixt the popes and the Emperours which God willing shall be declared in i◅s own time Likewise Anastatius patriarch of Constantinople was condemned and excommunicated in this Councell To fauour the Emperour and to dislike the worshipping of Images were two irremissable sinnes and meriting the great Anathems of the bisshop of Rome IN the yeere of our LORD 742 and in time of the reigne of Charles the Great and vnder the popedome of Zacharias the first Bonifacius Archbishop of Mentz assembled a Councell of the bishops pre◅byters and Clergie of France for reformation of abuses in that countrey or rather as the trueth is to bring the countrey of France as hee had alreadie brought manie parts of Germanie to a conformitie with the superstitious rites of the Romane Church It is to be marked that this Nationall Councell was assembled by the mandate of king Charles howsoeuer Bonifacius ordered the affaires of the Councell It was ordained That Synodes shoulde bee kept yeerelie and that Clergie men shoulde not put on armour and goe to warre-fare except one or two bishops with their presbyters and chaplens to prescribe pennance to them who shoulde happen to confesse their sinnes And that hunting and halking and such idle pastimes shoulde not bee vsed by the Clergie That euerie presbyter shall bee readie to giue account of his ministerie to his owne bishop in time of Lent especiallie concerning his ministration of Baptisme the summe of his Catholicke Faith the forme of his Prayers and the order of his saying of Masses That none vncouth bishop or presbyter be admitted without the triall and allowance of a Synode That presbyters and deacons bee not cloathed as seculare men with short cloakes but with the habite of men who are in spirituall offices And that no woman cohabite in the house with them That euerie bishop haue a care within his owne boundes to abolish all Heathnicke superstitions IN the yeere of our LORD 755. and in the thirteenth yeere of the Empire of Constantinus Copronymus a Generall Councell of three hundreth and thirtie and eight bishops was assembled at Constantinople by the commandement of the Emperour In this Councell the worshipping of images was damned and the placing of them in Oratories and Temples where the diuine Majestie is worshipped was forbidden as a custome borrowed from Pagans who had no hope of the resurrection and therefore solaced themselues with pictured similitudes of their friendes as if they had beene bodilie present with them Yea for three principall causes they damned the worshipping of images First because the worshipping of them is
condemnation were forced by the decree of God to doe euill But I remit a further Treatise of this vnto the head of Councels Concerning olde extinguished Heresies such as the Manicheans Arrians and Donatists and such like who preassed to builde vp the wallesâ—… of Iericho which God had destroyed there is no necessitie to speake because these were vaine attâ—…ptes without anie successe CHAP. IIII. OF COUNCELS IN the yeere of our LORD 813. by the commandement of Carolus Magnus in the Towne of Mentz were conuened 30. Bishops 25. Abbots with a great number of Priestes Monkes Countes and Iudges about reformation of the dissolute maners of Ecclesiasticke Laicke persons After 3. dayes abstinence fasting joyned with Litanies publicke Prayers and imploring the helpe of God they diuided themselues into three companies In the first company were the Bishops with some Noters reading the history of the Euangell and the Epistles the Actes of the Apostles together with the Canons and workes of ancient Fathers and the Pastorall booke of Gregorie to the ende that by the Preceptes contained in these bookes the enormitie of mens liues might be corrected In the second companie were Abbots and Monkes reading the rules of S. Benedict for the reformation of the liues of Monkes In the thirde companie were lordes and Iudges pondering the causes of all men who came to complaine that wrong was done vnto them The 1. 2. and 3. Canons of this Councell entrait concerning Faith Hope and Chatitie 4. Concerning the Sacramentes to be ministred chiefely at Easter Whitsonday except necessitie and seare of death require preuening of these times 5. That vnitie and concord should bee kept in the Church because wee haue one common Father in heauen one Mother to wit the Church in earth one Faith one Baptisine and one Celestiall inheritance prepared for vs Yea and God is not the God of dissention but of peace according as it is said Blessed be the peace makers for they shall bee called the children of God The 6. and 7. Canons entrait of Orphanes and poore people whose weaknes is to bee supported but no man should take vantadge of their poore and desolate estate The 8. Can. recommendeth vnitie to be kept betwixt men in spirituall offices and ciuill Iudges a Canon indeede if it had beene obserued verie necessarie for the estate of this time The 9. and 10. Canon prescribeth to the Clergie Preceptes of a modest and sober life with abstinence from the delicate pleasures of the worlde and from Theatricall Spectacles from pompes and vnhonest banquets and to bee more readie to goe to the house of mourning to comfort them who are heauie hearted than to the house of banquetting Vsurie auarice ambition and taking of rewardes for the benefites of God such as vse to bee taken for medicinall cures is forbidden To beware of deceit and conjurations to flec hatred emulation backe-biting and enuying wandering eyes an vnbridled tongue a petulant and proude gesture are forbidden filthie wordes and workes are altogether abhorred chastitie is recommended the frequent visitations of the houses of Widowes and Virgines is prohibited due obedience is to bee giuen to Seniors to take heede to doctrine reading and spirituall songes as it becommeth men who haue addicted themselues vnto diuine seruice Precepts concerning the behauiour of Monkes and Nunnes and the fabricke of their dwelling places I ouer-passe with silence lest I shoulde ouercharge a short Compend with an heape of vnnecessarie thinges In the 32. Canon the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is set downe 33. The great Litanie or Rogations to bee obserued three dayes by all Christians with fasting sackecloth ashes walking barefooted and all kinde of humble carriage 34. 35. and 36. Publicke Fastinges and keeping of Festiuall dayes is commanded 37. The Sabboth daye is to bee kept holy In it no Merchand Wares to be sold and no criminall cause to bee judged 38. and 39. Tythes are precisely to bee payed And men fleeing to Churches for safeguarde are not to bee violentlie drawne out of the place of their refuge 40. In Churches and the portches thereof let no secular judgements be exercised 41. Let no ancient Church be spoyled of tythes and possessions for the building of new Oratories 42. Concerning Church rentes bestowed for reparation and vpholding of Churches 43. and 43. That no Priest saye Masse himselfe alone for if hee haue no person present except himselfe howe can hee say Dominus vobiscum or sursum corda or such other passages Also frequent offering of the Sacrifice of the Masse and presenting of the Paxe is recommended to Christian people 45. That euery person bee acquainted with the Lordes Prayer and the Beliefe and they who can no otherwayes comprehend these thinges let them learne them in their owne vulgare language 46. Drunkennesse is detested and they who continue in this sinne without amendement are ordained to be excommunicated 47. God-fathers shall attende that their spirituall children bee brought vp in the true Faith 48. Filthie libidinous songes are not to bee sung about Churches 49. The cohabitation with women is forbidden to all the members of the Clergie 50. Let all Bishops Abbots and Church-men haue such Aduocates and Agentes in their affaires who are men that feare GOD and are haters of all vnrighteous dealing 51. Let not the dead bodies of the Saincts bee transported from place to place without the aduice of the Prince of the countrey or the Bishop and Synode 52. No dead bodie shall bee buried within the Church except the bodie of a Bishop or of an Abbot or of a worthie Presbyter or of a faithfull Laicke person 53. Incestuous persons are to bee searched out and separated from the fellowship of the Church except they bee penitent 54. 55. and 56. Marriage in the fourth degree of consanguinitie is forbidden and that no man shall marrie his spirituall daughter or sister neither the woman whose sonne or daughter hee hath ledde to the Sacrament of Confirmation and incase they bee founde to bee married they shall bee separated againe And no man shall take in marriage his wiues sister neither shall a woman marrie her husbandes brother IN the yeere of our LORD 813. a Councell was assembled at Rhemes by the commaundement of Charles the Great for it is to bee remarked that hee not onely assembled that famous Councell of FRANKFORD anno 794. in the which adoration of Images was condemned but also when hee was nowe aged and saw many abuses in the Church hee endeuoured by all meanes possible to procure reformation of the lewde manners of Church men Therefore hee appointed at one time to wit anno 813. fiue Nationall Councels to be conuened in diuerse places for reformation of the Clergie and people One was conuened at Mentz as hath bene declared Another at Rhemes the third at Towrs the fourth at Cabilone or Chalons and the fist at Arles In all these Councels no
shall happen at anie time those persons or their children to bee indigent who haue doted anierent to the Church let them render a just deserued retribution to their bene-factors in sustaining them to whose beneuolence they are addoted The Deacons are decerned to be inferiour to Presbyters Let the Leuites bee content to bee cloathed with their ORARIVM onelie vpon their left shoulder and not vpon their right shoulder and let it neiâ—…her bee beautified with coloures nor with golde PLATINA in the life of ZOSINVS calleth it LINOSTIMA Let Clergie-men haue the vpper-moste part of their heads bare and shauen and the lower-part rounded not following the example of the Readers of GALLICIA who did shaue onehe a little of the vpper-moste-part of the haire of their head conforming themselues in so doing to the custome of some Heretiques which dishonour is to bee remoued from the Churches of Spaine No strange women shall cohabite with Church-men onelie their mother or sister or her daughter or fathers sister maye dwell with them amongst which persons the bandes of nature permitteth not to suspect anie sinne according to the constitutions of auncient Fathers Some of the Clergie who are not married are intangled with the forbidden lust of strange women let the bishop separate them sell the women and redact the men infected with their lust for a space vnto pennance If a man of the Clergy marrie a wife or a widow or a deuorced woman or an harlot without aduise of his bishop let the bishop separate them againe Clergie-men who haue cloathed themselues with armour voluntarilie and haue gone to warre-fare let them bee deposed from their office and bee thrust into a Monasterie there to remaine all the dayes of their life Church-men who are found spoyling the sepulchres of persons departed let them bee deposed and be subject vnto three yeeres pennance By the coÌ„mandement of king Sisenandus Churchmen are eximed from all publike indictioÌ„s labours to the end with greater libertie they may attende vpon spirituall seruice Let bishops haue some of their owne Clergie to bè rulers of their house-holde-affaires according as the Councell of Chalcedon hath ordained A man is made a monke either by his parents deuotion or by his own profession but whether he be embarked into the Monastike life the one way or the other there is no regresse againe vnto a seculare estate Persons of the Clergie who are desirous to enter into a Monasteriâ—… and to lead a comtemplatiue life let not their bishops hinder the purpose of their minde because they haue intention to enter into a better trade of liuing Bishops haue power to constitute Abbots to gouerne Monasteries and to correct enormities that shall happen to fall out amongst them but not to redact them to seruile offices nor to conuert the rents of the Abacie to their owne vse as a possession duelie belonging to themselues The Monkes who leaue their Monasterie returne againe to a secular life and marrie wiues let them be brought backe againe to their owne Monasterie there to doe pennance and to lament for their by-past sinnes Religious men who wander vp and downe in a nation and are neither members of the Clergie nor Monkes of anie Monasterie let the bishop restraine their licentious libertie and appoint them either to serue in the Clergie or in a Monasterie except such as through infirmitie or age haue gotten an exemption They who haue confessed the committing of anie deadlie sinne cannot be promoted to Ecclesiasticall honours Secular men who in receiuing their pennance haue beene content to bee shauen and to put on a religious habite if they reuolt againe and will needes become Laikes and bee incorrigible then let them be counted apostates and excommunicate from the fellowship of the Church Widowes who haue put on a religious habite and vowed chastitie if they marrie they haue damnation according to the wordes of the Apostle 1. Tim. 〈◊〉 12. Iewes are not to be compelled to receiue the Christian faith but these who alreadie by constraint haue receiued it in the dayes of the noble king Sisebutus seeing they haue beene alreadie partakers of our Sacramentes let them bee compelled to perseuere lest the Name of the Lord Iesus be blasphemed and the faith which they haue embraced be counted vile and contemptible They who receiue bribes and rewardes from the Iewes to cloake their vngodlinesse and to foster them in their infidelitie let them bee accursed and counted strangers from the Church of Christ. Iewes after their conuersion to the Christian faith if they bee found to haue circumcised their sonnes or seruantes by the commandement of the moste religious king Sâ—…senandus it is ordained That the circumcised children of the Iewes shall bee separated from the fellowship of their parentes and the sâ—…ruants shall bee set at libertie for the injurie done vnto their bodie by circumcision Iewes who are punished to the death for any contempt done by them against CHRIST after their baptisme this punishment shall not prejudge their children from right to enjoye their goods if they bee faithfull because it is written The sonne shall not beare the iniquitie of the father Ezech. 18. 20. Let not Iewes after their conuersion haunt the companie of other superstitious Iewes as yet addicted to the abolished lawe of ceremonies lest they be perucrted if they transgresse this ordinance such of them as haue professed Christianitie shall bee giuen in seruice to Christians others shall bee appointed to bee publikely scourged Iewes who haue maried Christian women if they will not embrace Christian religion let them be separated from their wiues companie and let the children bee brought vp in the faith of their Christian mothers Iewes who haue once professed Christian faith and haue sliden backe againe from it shall not bee admitted witnesses before a Iudge albeit they professe themselues to bee Christians because like as their faith is suspected so in like manner their humane testimonie is to be doubted of Let no Iew bee preferred to any publike office Let no Iew presume to buy a Christian seruant which if hee doe the seruant shall bee taken from him and shall bee set at libertie Bishops who haue not benefited the Church by any proper donation of their owne goods they should not empouerish their Church by setting at liberty Church seruantes which thing if hee presume to doe his successour shall reduce those seruants againe to the possession of the Church whom iniquitie without any just right hath absolued A Bishop who setteth a seruant at libertie hauing first by permutation set another of the like worth and merite in his place shall denie libertie to the fore-saide seruant either to accuse or to beare witnesse against the Church whereinto he was a seruant else hee shall forfeit his libertie and bee reduced to his former seruile condition in
EVSEBIVS reckoneth onely 12. yeeres lib. 6. cap. 12. He stirred vp the fift persecution against the Christians The crimes objected against the Christians beside those that were objected in the former persecution were these Rebellion against the Emperour sacriledge murthering of infants worshipping of the sunne and worshipping the heade of an Asse which last calumnie was forged against them by the malice of the Jewes This persecution raged most seuerely in the townes of Alexandria and Carthage like as the former persecution had done in Lions and Vienne in France Euseb. lib. 6. cap. 1. LEONIDES the father of ORIGEN was beheaded his sonne being but yong in yeeres exhorted his father to perseuere in the faith of Christ constantly vnto the death POTAMIEA a yong beautiful virgin in Alexandria was by the judge condemned to death and deliuered to a Captaine called BASILIDES who stayed the insolencie of the people that followed her to the place of execution with outrage of slanderous and rayling worde crying out against her for this cause shee prayed to God for the conuersion of BASILIDES to the true faith and was heard of God in so much that he was not onely conuerted to the faith of Christ but also sealed it vp with his blood and had the honour of martyrdome Euseb. lib. 6. cap 5. ALEXANDER who was fellow-labourer with NARCISSVS in Ierusalem escaped many dangers yet was he martyred in the dayes of DECIVS the 7. great persecuter Euseb. lib. 6. cap. 39. Of this Emperour the Senat of Rome said Aut non nasci aut non mori debuisse that is Either hee should neuer haue beene borne or els should neuer haue tasted of death So it pleased the Lorde by his wise dispensation to suffer the dayes of TRAIAN ANTONINVS Philosophus SEVERVS Emperours renoumed in the world to be more cruell against his owne people then the dayes of NERO DOMITIAN CALIGVLA or COMMODVS to the ende the poore Church might learne to be content to be spoyled of all outward comfort and to leane vpon the staffe of the consolations of God alanerly Many that were brought vp in the schooles of ORIGEN suffered martyrdome such as PLVTARCHVS SERENVS HERACLIDES HERON and another hauing the name of SERENVS also Euseb. lib 6. cap. 4. Among women RHAIS was burned with fire for Christs sake before she was baptized with water in Christs Name Euseb. ibid. Innumerable moe martyrs were slaine for the faith of Christ whose names in particular no ecclesiasticall writer euer was able to comprehend therfore it shall suffice to heare the names of a few The rest whose names are not expressed enjoy the crownes of incorruptible glory as wel as those doe whose names are in all mens mouths It is the comfort of our hearts to remember that the Apostles and Euangelists sealed vp with their blood the doctrine which they taught and committed to writ and no other doctrine and the holy martyres immediatly after the Apostles dayes sealed vp with the glorious testimonie of their blood that same faith which we now professe which they receiued froÌ„ the hands of the Apostles but they were not so prodigall of their liues to giue their blood for the doctrine of worshipping of images inuocation of Saints plurality of mediators of intercession the sacrifice of the Masse both propitiatory and vnbloody expresly against the wordes of the Apostle Heb. 9. ver 22. and such other heades of doctrine vnknown to antiquitie The Romaine Church in our daies is a persecuting and not a persecuted Church more fruitfull in murthers then martyrdomes glorying of antiquitie and follow ing the forgerie of new inuented religion This Emperour SEVERVS was slaine at Yoâ—…ke by the Northerne men Scots Bassianus Geta. SEVERVS who was slaine at Yorke left behind him two sonnes BASSIANVS and GETA BASSIANVS slewe his brother reigned himselfe alone 6. yeres so that the whole time of his gouernment both with his brother and alone was 7. yeeres 6. months Euseb. lib 6. cap 21. He put to death also PAPINIANVS a worthie lawyer because he would not pleade his cause anent the slaughter of his brother before the people but saide that sinne might be more easily committed then it could be defended Bucolc Hee tooke to wife his own mother in law IVLIA a woman more beautifull then chaste In all his time as he confessed with his owne mouth hee neuer learned to doe good and was slaine by MACRINVS Macrinus with his son Diadumenus MACRINVS and his sonne reigned one yeere alanerly Euseb. lib. 6. cap. 21. Antoninus Heliogabalus ANTONINVS HELIOGABALVS reigned after MACRINVS 4. yeeres Euseb. lib. 6. cap. 21. He was a prodigious belly-god a libidinous beast an enemie to all honestie and good order Func Chron. So many villanous things are written of him that scarcely if the Reader can giue credite to the historie that euer such a monster was fashioned in the belly of a woman At his remouing in his progresse oftimes followed him 600. chariots laden onely with baudes and common harlots His gluttonie filthinesse excessiue riotousnes are in al mens mouthes Hee was slaine of the souldiers drawen through the citie and cast into Tiber. Alexander Seuerus ALEXANDER SEVERVS the adopted sonne of HELIOGABALVS reigned 13. yeeres Euseb lib. 6. cap. 28. Chron. Func He delited to haue about him wise and learned counsellers such as FABIVS SABINVS DOMITIVS VLPIANVS c. This renowmed Lawyer VLPIANVS was not a friend to Christians but by collecting together a number of lawes made against Christians in times bypast he animated the harts of judges against them And this is a piece of the rebuke of Christ that Christians haue borne continually to be hated of the wise men of the world hist. Magdeburg Cent. 3. Hereof it came to passe that in this Emperours time albeit hee was not so bloodie as many others had bene before him and therefore his Empire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnbloodie yet not a few suffered martyredome euen in the dayes of ALEXANDER such as AGAPETVS a young man of 15. yeere old at Praeneste a towne of Italie Hee was assaied with many torments and finally with the sword he was beheaded The judge who gaue out a sentence of death against him fell out of his judiciall seat and suddenly died The martyredome of CECILIA if by her trauailes VALERIAN her espoused husband and TIBVRTIVS his brother 400. moe had bene conuerted to Christ secretly baptized by VRBANVS B. of Rome immediatly before her death I maruel that no mention should be made by EVSEBIVS of such a rare miraculous worke Senatours and noble men at Rome such as PAMMACHIVS SIMPLICIVS and QVIRITIVS with their wiues and children died for the faith of Christ with many others Hist. Mag. Cent. 3. The fauour that this Emperour shewed to Christians against whom the very sloobering cookes did contend challenging vnto themselues the right of a place whereinto Christians were accustomed to
But the Arrian and Eutychian Heretiques found Emperours fauourably inclined to the maintenaÌ„ce of their errours such as Constantius and Valens protectours of the Arrian heresie and Anastatius and Heraclius fauourers of the Heresie of Euiyches This support they had of supreame powers strengthened the aâ—…me of Heretiques and made them able to persecute the true CHURCH of CHRIST Notwithstanding betwixt the tenne great Persecutions and the Arrian persâ—…cution a short breathing time was granted by GOD vnto his CHURCH who will not suffer the rodde of the wicked perpetually to lie vpon the righteous lest they put out their hand vnto iniquitie The dayes of the reigne of Constantine were the breathing dayes of the persecuted CHURCH Men banished for the cause of CHRIST by the Emperours edicts were returned from their banishment restored to their offices dignities and possessions which duely belonged vnto them The heritage and goods of such as had suffered death for the cause of CHRIST were alloted to their neerest kinsmen and incase none of these were founde aliue then their goods were ordained to appertaine vnto the CHURCH These beginnings of an admirable change of the estate of persecuted men wrought in the hearts of all people a wonderfull astonishment considering within themselues what could bee the euent of such suddaine and vnexpected alteration The care that Constantine had to disburthen persecuted Christians of that heauie yoke of persecution that pressed them downe so long was not onely extended to the bounds of the Romane Empire whereinto Constantine was soueraigne lorde and absolute Commander But he was carefull also to procure the peace of Christians who liued vnder Sapores King of Persia who vexed Christian people with sore grieuous persecution so that within his Dominions more then sixteene thousande were founde who had concluded their liues by martyrdome Amongst whom Simeon Bishop of Selentia Ustazares the kings eldest eunuch his nurs-father in time of his minoritie Pusices ruler of al the kings artificers Azades the kings beloued eunuch Acepcimas a Bishop in Persia all these were men of Note and Marke who suffered martyrdome vnder Sapores king of Persia. While the cogitations of Constantine were exercised with meditation by what meanes the distressed estate of Christians in Persia might be supported by the prouidence of GOD the Ambassadours of Sapores king of Persia came to the Emperour Constantine whose petitions when he had granted he sent them back againe to their lord and maister and he sent with them a letter of his owne intreating Sapores to be friendly to Christians in whose Religion nothing can be founde that can justly bee blamed His letter also bare the bad fortune of the Emperour Valerian the VIII persecuter of Christians and how miserably hee ended his life and on the other part what good successe the LORD had giuen vnto himselfe in all his battels because hee was a defender of Christians and a procurer of their peace What peace was procured to distressed Christians in Persia by this letter of Constantine the Historie beares not alwayes his indeuour was honest and Godly In Constantines dayes the Gospell was propagated in East India by Frumentius and Edesius the brother sonnes of Meropius a man of Tyrus This Historie is written at length by Râ—…ffinus Theodoretus Sozomenus and many others Likewise it was propagated in Iberia a country lying in the vttermost part of the Euxien sea eastward by the meanes of a captiue Christian woman by whose supplications first a childe deadly diseased recouered health and afterward the Queene of Iberia her selfe was relieued from a perilous and dangerous disease by her prayers made to CHRIST The King of Iberia sent Ambassadours to Constantine crauing of him that hee would send Preachers and Doctors to the countrey of Iberia who might instruct them in the true faith of CHRIST Which desire also Constantine performed with great gladnesse of heart Now to returne and to speake of the Dominions subject to the Romane Empire Constantine the sonne of Constantius Chlorus begun to reigne in the yeere of our LORD 310. and he reigned 31. yeeres he gaue commandement to reedifie the Temples of the Christians that were demolished in time of the persecution of Dioclesian This commandement was obeyed with expedition and many more large and ample Churches were builded meete for the conuentions of Christian people Likewise the Temples of Idoles were locked vp better they had beene demolished and equalled with the ground then had it beene a worke of greater difficultie to Iulian the Apostate to haue restoâ—…ed againe Heathen Idolatrie Many horrible abuses both in Religion and maners were reformed by the auzhoritie and commandement of the Emperour such as cubitus mensuralis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Aegypt whereunto was attributed the vertue and cause of the inundation of Nilus by the Aegyptians therefore by the Emperours commandement this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their TeÌ„ples In Rome the bloody spectacle of Gladiatores that is of Fencing men with swords killing one another in sight of the people was discharged In Heliopolis a town of Phoenitia the filthy maners of young women accustomed without controlment to prostitute themselues to the lust of straÌ„gers vntil they were maried this filthy custome I say by the commandement of the Emperour Constantine was interdicted and forbidden In Iudea the Altar builded vnder the Oake of Mambre where the Angels appeared to Abraham and whereupon the Pagans offered sacrifice in time of solemne Faires for bying and selling of Merchand waires in that place This Altar I say was commanded to bee demolished and a Temple to bee builded in the same place for exercise of diuine seruice The care this good Emperour had to quench the schisme that began in Alexandria shall bee declaâ—…ed in the owne time GOD willing In somethinges Constantine was not vnlike to King Salomon who finding his Kingdome to bee peaceably setled hee gaue himselfe to the building of the Temple of Palaces and of Townes which he fortified made strong Euen so Constantine finding that no enemie durst enterprise any longer to molest the peaceable estate of his setled Kingdome he builded magnificke Temples in Bethlehem the place of the LORDS Natiuitie vpon Mount Oliuet from whence CHRIST ascended to Heauen vpon Mount Caluarie where CHRISTS Sepulchre was Hee builded also a Citie in Bithinia and called it Helenopolis for honour of his Mother Helena and another in Palestina and called it Constantia by the name of his Sister Also he builded a glorious Temple into Antiochia which his sonne Constantius perfected and to the dedication of that Temple a great number of Bishops were assembled as shall bee declared hereafter if the LORD please And finally hee builded the great Citie of Constantinople in Thracia and called it nova Roma whereas before it was called Byzantium This towne was builded anno 336. In end the good
yeeee of our LORD 585. Vnder the reigne of Mauritius a Councill was assembled at Constantinople for trying of the cause of Gregorius B of Antiochia whom Asterius Deputie in the East had accused of incest but Gregorius was declared to bee innocent his accuser was scourged with roddes and was banished In this Councill the name of Oecumenick bishop was attributed to Iohn Patriarch of Constantinople The first Councill of Matiscon was assembled about the time of Pelagius 2 as the second Tome of Councills recordeth In it commandement was giuen that no man of the Clergie should cite another man hauing a spirituall office before a seculare iudge And that a bishop or Presbyter should not intangle himselfe with carnall lust after hee is promoted to so high dignitie but the woman who before was his wife nowe let her bee his sister and let the husband bee changed into a brother Marke how subtilly Sathan vnder pretence of lothing matrimoniall chastitie is bringing in all kinde of vncleannesse into the Church The second Councill of Matiscon was conueened in the 24. yere of the reigne of Gunthrannus king of France In it complaint was made that Baptisme was ministred vsually vpon â—…ry holy day insomuch that vpon Pasche day scarce were two or three found to be presented to Baptisme This they ordeined to bee amended and that no man except vpon occasion of infirmitie presume to present his child to Baptisme but to attend vpon the festiuall dayes prescribed of olde that is Pasche and Whitsonday Also it was statute and ordeined that the Sacrament of the altar should be ministred before any communicant person had tasted of meat or drinke That no person who fleeth to the Church as to a citie of refuge be drawne backe againe by violence from the bosome of the Chuch or be harmed into that holy place That a bishop must not bee attached before a secular iudge That the houses of bishops shall be kept holy with exercises of prayers and singing of Psalmes and shall not bee defiled with the barking of dogges and muting of hankes That seculare men shall doe reucrence to those who are of the Clergie euen vnto the lowest degree of them in such sort that if the secular man doe meete any of the Clergie walking on foot he shall honour him by vncouering his head but if the seculare man be riding on horsebacke and the Clergie man on foote then the secular man shall light downe from his horse and shall doe reuerence to the Church man this age smelleth of Antichristian pride In the third Council at Matiscon there is nothing to be read but a contentious disputation betwixt two bishops Palladius Bertramus foolish questions scarse worthy to bee disputed in GraÌ„mer schooles Whether or no a woman may be called homo In the yeere of our Lord 595 in the 13. yeere of the reigne of the Emp. Mauritius Gregorius 1. bishop of Rome assembled a Council at Rome of 24. bishops 34. presbyters whereinto first of all he confirmed the first foure generall Councills He ordeined that at the celebration of the Masse there should be lesse singing more reading of Psalmes and Gospel because weake people transported with the delite of a sweet delicate voyce marked not how men of a lewd life drew neere vnto the Altar of GOD. He ordeined also that laicke boyes should not be cubiculars to the bishops of Rome but that Presbyters Deacons or Monks should be witnesses of the honestie of their secret conuersation And that the beare whereinto the body of the B. of Rome is brought forth to bee buried shall not bee oue spred with any coueâ—…ing aboue the beare That for ordination of men in spirituall offices no reward shall be craued For like as the bishop should not sell the imposition of his hands euen so the minister or notare should not sell his voyce and pen. If hee who is ordeined voluntarlly giueth any thing as a testimonie of his thankfulnesse this is not forbidden to be receiued Gregorius standing before the place where the body of S. PETER is buried pronounced many Anathems whereinto the rest of the assemblie with vniforme consent saide Amen Amongst the rest the Presbyter or Deacon who marrieth a wise is deliuered to the deuill and a man who marieth his owne spirâ—…tuall sister whome in our language we call his gossope hee is likewise deliuered to an euill Heard to bee kept Albeit Gregorius bee not counted the worst amongst the bishoppes of Rome yet when hee followeth not the certaine rule of the written worde of GOD hee is wandering in the mist as boldly as others did before him The Councills which I haue ouerpassed with silence such as Gradense Bracearense Lateranense Lugdunense Pictaviense Metense lest I should ouer charge a litle booke with an vnnecessarie burthen or trouble the reader with reading of superstitious rites damning of old heresies and of euery contentious disputation more duely belonging to ciuile iudges than to spirituall conuentions I reserre mine excuse in this to the wisdome of the iudicious Reader TREATISES BELONGING TO THE sixt CENTVRIE A TREATISE Of the worshipping of Images IN the first 300. yeere of our LORD Images were not admitted into places of adoration In the fourth fifth and sixt Centurie they are admitted into temples yet for the most part without opinion that they should be worshipped as the letter of Gregorius the first written to Serenus bishop of Marseill cleaâ—…ely declareth Nowe it is time to contend against Images when they are come in such credite that they are set vp in temples and places of adoration And first Godwilling I shall intreat of the wordes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what difference is betwuixt them and the wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what differences are betwixt these three wordes lest Idolaters should bee left lurking vnder the sconses of words when they are denuded of all other ouerlapping couerings then will they lurke vnder the shadow of an ambiguous word as a Foxe straitly persued will lurke vnder the shadow of a fairne In the second roome I intend to speake of the Images of the Gentils In the third roome of the Images of the Iewes and last of all of the Images of them who beare the name of Christians First concerning the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I affirme that the principall defenders of worshipping of Images of old put no difference betwixt these two wordes for Damascene comparing Images to musicke instruments he sayeth That like as the captiue Iewes had instruments of musicke to praise GOD so in like maner the Babylonians had instruments of musicke to praise their gods In like maner saith he the Pagans had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they honoured their gods and Christians also haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they doe honour to the
be miserably disioyned if such things be not comported with by the fauourable Reader it will bee hard to abridge this head of Councels to the contentment of a learned Reader This Councell of Bracara by Caranza is called the first Councell of Bracara In it manie olde opinions of the Prisc◅llianistes and Manicheans concerning prohibition of Marriage meats are damned together with the heresies of Samosatenus Photinus Cerdon and Marcion Canons set foorth in this Councell are so coincident with the Canons of other Councels that there is no necessitie to make rehearsall of them In the 30. can of this Councell it is ordained That no poesie shall bee sung in the Church except the psalter of the olde Testament IN the 4. yeere of Bambas king of Gothes 8. bishops were assembled in Braga In the beginning of the Councell for confession of their faith they made a new rehearsall of the summe of the Nicene faith After this they set down 8. ordinances in manner following 1. That all superstitious opinions beeing rejected bread and wine mixed with water onelie should be offered in the Sacrifice and not the liquor of milke nor pure vnmixed wine nor bread dipped in wine H◅ere marke that the giuing of vnmixed wine to the people in the Sacrament or Sacrifice is called superstition such bitter fruites doe ensue vpon magnifying the traditions of men that Christes owne institution is called superstition 2. That vessels dedicated to God bee not abused and employed to seculare and humane vses 3. A Presbyter when hee saieth Masse let him bee clothed with his Orarium on both his shoulders and bee signated on his brest with the signe of the Crosse. 4. Let no person of the Clergie cohabite with women no not with their owne sisters without witnesses of their conuersation 5. Vpon Festiuall dayes reliques enclosed in an arke shall bee borne vpon the shoulders of the Leuites as the Arke of GOD in the olde Testament was accustomed to bee borne 1. Chron. 15. 15. and not about the necke of a bishop and incase the bishop will needes carry them himselfe then shall he walke on foote with the rest of the people not be carried in a coach by his deacons Here marke how mens traditions are equalled to the commandemēt of God 6. Presbyters Abbots and Leuites for the dignity of their calling shall not be punished with stripes by the bishop lest in dispersoning the principall members of his owne body hee bring himselfe into contempt of his subjectes 7. Let no honour bee solde for promise of rewards 8. Let gouernours of Churches haue a greater regarde to the weale of the Church than to their own particular affaires In end thanks is giuē to God to the king for their meeting they subscribe the fore-named ordinances Here marke that in the countrey of Spaine the king still keepeth in his owne hand power of conuocating Councels IN the yeere of our Lord 681. in the 12. yeere of the reigne of Constantinus Pogonatus a generall Councell was assembled at Constantinople by the authority of the Emperour and not by the commandement of Pope Donus nor Agatho his successor nor of Leo 2. the successour of Agatho as the Diuall letter of Constantine directed to Pope Donus and receiued and obeyed by Pope Agatho clearly testifies As for the number of bishops cōuened there is an infinite discrepance betwixt the authors who make rehearsal of their number the least number reckoned is 150. The question discussed in this Assemblie was about the willes and actions of Christ. Macarius patriarch of Antiochia Stephanus his disciple partinaciously defended the errour of the Monoth◅lites confirming also their opinion by the testimony of Honorius sometime bishop of Rome whose letters written to Sergius sometime bishop of Constantinople being read in the opē audience of the Councell made it clearly known that he also was infected with the errour of the Monothelites For this cause Honorius b. of Rome Sergius Pyrrhus and Paulus bishops of Constantinople Cyrus b. of Alexandria and Macarius b. of Antiochia were all excommunicated likewise Polychronius a ridiculous Monke and his complices were excommunicated and with great shame and ignominy rejected from the fellowship of the Church For he offered to proue the opinion of the Monothelites to bee the trueth of God by writing the summe of that opinion in a paper and ouer-spreading it vpon a beere wherein a dead man was laide hee put the Councell in hope that hee shoulde raise the dead man to life againe but after triall hee was founde to bee a lying and a deceitfull fellowe and hee likewise was excommunicated This Councell made no Canons and Constitutions concerning Church discipline as other Councels had done before For this cause Iustinian the second the sonne of Pogonatus gathered these same Fathers who had bene in the preceeding Counc◅ll to perfect the worke which they had begun They made manie Constitutions but two in speciall which displeased the Romane Church First they annulled the doctrine of the Church of Rome concerning prohibition of Marriage to men in spirituall offices Secondly they ordained the Patriarch of Constantinople to bee in equall authoritie with the Pope of Rome These Constitutions and Canons Pope Sergius refused to subscribe albeit his ambassadoures in his name had subscribed them in Constantinople BAmbas King of Gothes resigned the title of his Royall authoritie to Euringius and he was content to bee shauen and enter into a Monasterie In the first yeere of the reigne of Euringius 33. bishops with some abbots 13. noble men of Court conuecned at Toledo The King amongst many other things protested that hee was content that whatsoeuer thing in his lawes seemed repagnant to reason it should be corrected by the prudent aduise of this Councell The Fathers of this Councell for confession of faith adhered vnto the Councell of Nice After this the hand-writinges and seales of Bambas and the nobles of his Court and the testimonie of I◅lianus Arch-bishop of Toledo are presented whereby it was knowne that Bambas had resigned his gouernement in fauour of Euringius willing them to choose him to bee his successour So it came to passe that Euringius was solemnly proclaimed to bee King and the people were assoyled from the oath of alleadgeance made to Bambas and were astricted to the obedience of King Euringius In this Councell it was forbidden that newe bishoprickes should be erected in villages and the bishop of Emerita begged pardon for this that he had ordained a bishop in a certaine village being comp◅lled so to doe by the cōmandement of King Bambas They who stand at the Altar and sacrificeth are commanded to eate of the sacrifice as often as they offer it The actes made in preceeding Councels against the Iewes were renewed and amplified in this Councell and thankes was giuen to God and the King for their meeting Other Councels of Toledo vnder the reignes of Euringius and Egita
contende with hatefull malice euerie one against the fame of another and laying aside diuine worship they follow the lusts of their owne hearts the more securelie because their is no man to restraine their inordinate desires This Platina writeth of them in the life of Sergius the third The moste part of them were like vnto Monsters whose natiuitie like as it breedeth sorow in the harts of their verie parents so in like manner it is some mitigation of their heartes griefe when the Monster hastily dieth This second comfort God g◅ue vnto the world Few of these ambitious auaritious and libidinous Monsters continued long in the popedome I will not anticipate the Historie but shortly I hope thus farre hath beene declared that the Romane Church sought this preheminence vnhonestly and abused it vilely by simonie idolatrie heres◅ treason tyrannie schisme and all kinde of inhumanitie which one of them could practise against another And that they haue casten behinde their backe that holie forme of preparation for entering into spirituall functions vsed of olde to wit that their spirituall senses were well exercised with seeing of Heauenlie sightes with hearing of Angelicall hymnes with feeling the opetatiue vertue of the coale taking from the Altar of God and touching their lippes and so being well prepared and furnished with celestiall grace they entered into spirituall callings assisted with the grace of God that commeth from aboue But now the preparation is turned to riches and money where with if a man be well surnished albeit he were like vnto Ioannes the thirteenth that is a man who is perjure the verie childe of the d◅uill the brother of Iudas and a man whose name will remaine in perpetual execration yet such a man furnished as said is with riches and money may bee promoted to the popedome Now is leuen eaten in time of the passeouer and hee who calleth himselfe the Vicare of Christ hee climbeth to that office by the leuen of sin And truely like as the types and figures of good thinges cannot equall in goodnesse the thinges that are figurated by them euen so the figures of euill things were not so much to bee abhorred as the euill things themselues represented by types figures He who commanded to purge the olde leuen to the end that wee might bee an holie lumpe hath vtterly forbidden vs to enter into holy callings by vile and vnhonest meanes NOw followeth the third head of this TREATISE as a preparation to the TREATISE following to prooue that the chaire wherein the Uniuersall Bishop sitteth is the chaire of the Antichrist which I prooue by this argument The chaire that extolleth it selfe aboue Christ is the chaire of the Antichrist but so it is that the chaire wherein the Uniuersall Bishop sitteth extolleth it selfe aboue Christ Ergo it is the chaire of the Antichrist The first part of the argument is proued by the wordes of the Apostle writing to the Thessalonians The second part of the argument I prooue by this reason That chaire which taketh vpon it power to dispense against the lawe of God extolleth it selfe aboue Christ but so it is the chaire of the Uniuersall Bishop arrogateth power to dispense against the lawe of God as namely in the matter of Marriage licentiating a man to marrie his brothers wife and others to marrie women of their nearest consanguinitie Ergo the chaire of the Uniuersall Bishop is the chaire of the Antichrist Heere let vs remember that no lawe can bee dispensed withall but either by the same authoritie by which it is made or by a greater But the lawe of God is manifestly annulled in many points corrected and dispensations giuē against it by the chaire of ROME as shall bee declared heereafter GOD willing what can bee saide of it then but that it is become the seate of the Antichrist Concerning the stile of the Antichrist which I minde to attribute to the bishop of Rome especially since the yeere of our Lord 666. I admonish the Reader that hee bee not deceiued with the generalitie of the worde Antichrist which albeit it may be attributed to Infideles Heretiques and to all them who obstinately contende against the doctrine of the person or office of Christ yet doeth this name most properly belong to the principall ring-leaders and authors of that great defection from the faith fore-tolde by the Apostle Paul 1. Tim. 4. For like as when Moses in Holy Scripture is called a Prophet and faithfull Pastors are called Angels this hindereth not Christ from being called the Great Prophet the Angell of the Couenant Euen so when Heretiques who gainsay the diuinitie of Christ or veritie of His humane nature are called Antichrists this hindereth not but the chaire which hath chiefely blinded the world with errours and hath poysoned kings and people with the cuppe of her fornications to bee called the seate of the Antichrist Nazianzenus in a generall sense counteth Arrius whom hee pointeth out by the stile of a recent Apostate and Nestorius by whose opinion the natures of Christ were diuided to be Antichrists But Chrysostome in a proper sense supposeth him to bee Antichrist who should treade vnder foote the Romane Empire like as the Romanes had subdued the kingdome of the Macedonians and ◅he Macedonians had subdued the kingdome of the Persians and the Persians had vndone the kingdome of the Babylonians Euen so saith Chrysostome the Antichrist shall vndoe the dominion of the Romanes and in ende the Antichrist shall bee consumed by the Spirit of Christs mouth and shall be abolished with the brightnesse of His comming Many thinges are written of the Antichrist who deceaueth people in errour so that they misknowe the Antichrist when hee is come no lesse than the nation of the lewes misknew CHRIST when He was manifested in the flesh They write that he should bee of the Tribe of DAN that hee shoulde bee borne in BABYLON and hee shoulde bee brought vp in CORASIM and BETHSAIDA that SATHAN shoulde ouer-shaddowe his mother and poss◅sse her that hee should re-edifie the Temple of HIERVSALEM and that the people of the IEWES should adher◅ vnto him But all these opinions are grounded partlie vpon a wrong interpr◅tation of Scripture and manie of them are sh◅owded ◅alselie vnder the name of AVGVSTINE Bisshop of HIPPO but it is knowne that RABANVS Archbishop of MENTZ was the compiler of that foolishe TREATISE De Antichristo whereinto the fore-mentioned opinions are contained and not AVGVSTINE More-ouer they say that the Antichrist shoulde bee one particulare man opposite to Christ whose continuance in fighting against the Saincts shoulde not exceede the space of three yeeres and an halfe But what madnesse is it to referre the secrete beginning the open tyrannie the reuelation and destruction of the Antichrist to the person of one singulare man which is a worke working from the dayes of the Apostles vntill the second comming of Christ The argument whereby some
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
Hincmarus bishop of Laudunum as a man disobedient to his Metropolitane and a man who for priuate injuries had excōmunicated all the Presbyters of his Church debarring them from saying of Masse baptizing of Inphantes absoluing of Penitents and burying of the dead And Hincmarus bishop of Rhemes proponed vnto the Councell 50. Canons which hee desired to bee read in the Synode and they allowed all the Canons written by the bishop of Rhemes Also they condemned Hincmarus bishop of Laudunum of petulancy and compelled him to subscribe obedience to Charles his King and to his Metropolitane hee was also depriued of his office and his eyes were thrust out But Pope Ihonne the ninth vnder the reigne of Carolus Crassus restored him to his office againe beeing the more affectioned vnto him because he had appealed from his owne bishop and from the decreet of a Synode in his owne countrey to be judged by the Chaire of Rome IN the yeere of our Lord 899. and in the eight yeere of the reigne of the Emperour Arnulphus in the Towne of Triburium twentie and two Bishops of Germanie were assembled who made many constitutions a great number whereof Caranza is compelled to ouer-passe with silence lest he shoulde make a superfluous repetition of Canons mentioned before First it was concluded in this Councell That excommunicate persons if they repent not are to be subdued by the Emperour Canon 10. That a Bishop shall not be deposed before his cause be judged by twelue Bishops and a Presbyter by sixe Bishops and a Deacon by three Bishops 11. A Church man who committeth slaughter shall be deposed albeit he hath beene inforced vnto it 12. Baptisme shall not be ministred except at Easter Whitsonday without necessitie require 13. Tythes are to bee payed for the sustentation of the Ministerie the support of the poore and the fabricke of the Church 15. Let mens bodies bee buried in that Paroch vnto the which they payed their Tythes 16. No buriall place shall bee solde for money 17. Let Laicke people be buried in the Church yarde not in the Church but if they be buried alreadie let not their bodies bee remoued 18. The vesselles wherein holy mysteries are celebrated are Challices and Platters whereof Sainct Bonifacius a Bishop and Martyr being demanded If it was lawfull to celebrate the Sacrament in vesselles of wood He answered That of olde there were golden bishops and woodden vessels but nowe by the contrary saith he the Bishops are woodden bishops and the vesselles are vesselles of golde And Sepherinus ministred the Sacrament in vessels of glasse Neuerthelesse this Councell straitly inhibiteth the Sacrament to be consecrated in vesselles of wood 19. Let not wine without water bee offered in the holy Challice because both blood and water flowed out of the side of Christ. 20. Priestes are shauen to the end they may carrie vpon their heads a similitude of the crowne to wit of thornes wherewith the Lord was crowned who is their lot and portion 21. Let not Presbyters who are called before Iustice seates bee compelled to sweare but let them bee put in remembrance of their holy consecration in stead of an oath 22. The triall of persons defamed by the burning iron is ceassed but let no man giue out rashe judgement in se◅ret matters 27. They who haue vnder-taken a spirituall ofsice shoulde not goe to warre-fare nor accept vpon them ciuill offices according to the seuenth Canon of the Councell of Chalcedon 31. A thiefe or a robber who is slaine in the perpetration of his diabolicall fact let no man praye for his soule nor distribute almes for his reliefe 35. Let no justice Courtes bee holden on the Lordes daye neither on Festiuall nor Fasting dayes 39. A man who marrieth a woman of a strange countrey but not of a strange religion shall be compelled to cohabite with her 40. It shall not be lawfull for a man to marie a woman whome hee hath polluted in adulterie during her husbandes life-time 45. Hee who hath defiled two sisters let him bee subject to pennance all his dayes and remaine continent 46. A woman that hath committed adulterie and for feare of her husband who persueth her vnto the death shee fleeth vnto Bishops to seeke reliefe let them trauell seriouslie for the safetie of her life and if that can bee obtained let her be restored to her husband againe but if that cannot bee obtained let her not bee restored but her husband during his life time shall not marie another 54. A forme of externall repentance is prescribed to them who of precogitate malice and of purpose haue committed slaughter TREATISES Belonging to the IX CENTVRIE A TREATISE Of Extreame Unction THE Councell of TRENT entraiting of this subject of Extreame Unction setteth downe a glorious Preface before their Canons That Sathan that vigilant enemie who is readie at all occasions to take his aduantadge he is most readie in the last conflict to assault poore soules when naturall powers are weakened and the feare of approaching death doeth perturbe the cogitations of sinfull people then hee endeuoureth to brangle their faith and to bring them to a distrust of the mercies of GOD. But on the other part saye they Christ hath instituted the Sacrament of Extreame Unction as an armour to guarde vs at our last breath against the subtile inuasions of that deceitfull aduersarie This Preface importeth that all the weapons of our spirituall warrefare both defensiue and offensiue wherewith wee faught against spirituall wickednesse in our life-time are not sufficient to guarde vs in our last combate except wee bee annointed with oyle at our last departure Neuerthelesse the holie Scripture expresselie saieth I am the resurrection and the life hee that beleeueth in mee though hee were dead yet shall hee liue and whosoeuer liueth and belecueth in mee shall neuer die Ioann Chap. 11. verse 25. 26. In which wordes it may bee euidentlie perceiued that the word of GOD apprehended by faith can saue vs both in life and death The Romanistes in proouing Extreame Unction to bee a Sacrament of the Newe Testament in the which there is a signe instituted by GOD and to the signe there is added a promise of forgiuenesse of sinnes and consequentlie of eternall life They are like to the drunkardes of our Nation who when their stomacke is ouer-laden with too much drinke then they laye them downe to sleepe but incase by any occasion they be wakened before the drinke be digested and gone out of their heads they arise like madde men and make such a stirre and businesse that all men wishe that they were in their bedde againe Euen so the Romane Church hath beene so miscarried with the traditions of men with the writinges of auncient Fathers especiallie in poinctes of doctrine in the which they were weake and with the authoritie of Councels that they layed them downe and slept securelie as people who were perfectlie instructed in the way of GOD. But nowe they
of their Hierarchle haue forsaken it yet this they gaine that Marriage beeing counted an holie Sacrament they haue drawne the cognition of all Matrimoniall causes vnder their judicatorie This beeing done and their authoritie beeing setled they tooke boldnesse to make lawes both impious against GOD and injurious to men as namelie that Marriages bound vp betwixt young persons without consent of Parentes shoulde bee firme and itable That amongst kinsfolke it shoulde not bee lawfull to marrie within the seuenth degree and these were alreadie married within these degrees shoulde bee separated againe That a man who is diuorced from an adulterous woman shall not haue libertie to marrie during her life-time That they who are spirituall brethren and sisters by the Sacrament of Baptisme and Confirmation shall not haue leaue to marrie one another And Marriage is forbidden at certaine seasons of the yeere And finallie that the Church may dispense with the degrees of consanguinitie forbidden in the eighteenth CHAPTER of LEVITICVS and finde out moe degrees impeding Marriage to bee bound vp The Apostle PAVL when hee calleth Marriage a great mysterie EPHES. CAP. 5. VERS 32. hee is speaking concerning CHRIST and concerning His Church And it is indeede a mysterie vnspeakeable whether wee consider the beginning or the progresse or the consummation of this Marriage It is begunne in Earth and perfected in Heauen And the loue of CHRIST and His Church is vnspeakeable For euen the Spouse of CHRIST albeit shee bee infirme and weake in the Earth yet her heart is so inflamed with the loue of her husband that shee forgetteth all thinges and remembereth vpon Him shee counteth all thinges to be dongue in comparison of him one sight of His reconciled face is dearer to her than all the treasures of the worlde His name is like a sweete oyntment powred out and delighting her soule with the sweete smell of saluation And if the loue of the Church towardes CHRIST bee vnspeakeable who can comprehende the length breadth and deepnesse of the loue of CHRIST towardes His Church who hath purged her from all spotte of sinne in this worlde and prepared a glorious mansion for her in His Fathers house that is in Heauen But this is not spoken of the marriage of mortall men with their wiues True it is that the Apostle PAVL in that same place setteth downe some similitude betwixt corporall marriages and the spirituall marriage betwixt CHRIST and His Church But that is not enough to furnishe out an ordinarie Sacrament in the Church of GOD for then shoulde there bee infinite Sacramentes For the Kingdome of GOD MATTHEW 13. is compared to a man who soweth good seede in his fielde It is compared to leuen and to a treasure that is hidden in the fielde and to a drawe nette and to a graine of Mustard seede yet all these thinges are not Sacramentes in the Church Yea and in the marriage of ADAM and EVA wee see a certaine similitude of the spirituall marriage betwixt CHRIST and His Church for ADAM loued the woman which was fleshe of his fleshe and bone of his bones and in whom hee saw his owne similitude GENES CHAP. 2. VERS 23. And CHRIST in like manner by feeding vs with His owne bodie and blood Hee maketh vs fleshe of His owne fleshe and bone of his owne bones and more-ouer Hee stampeth vs with His owne similitude to assure vs that He loueth vs whom Hee hath stamped with His owne likenesse In like manner a matrimoniall bande is more indissoluble than other bandes for other bandes like as they are bounde vp with consent of parties so in like manner they maye bee dissolued and vndone with consent of parties but the bande of Marriage cannot bee vndone except by death or fornication But the conjunction betwixt CHRIST and His Church ROMAN CHAP. VIII cannot bee vndone by death it selfe As concerning spirituall whordome the true Church which consisteth of a number whome GOD hath elected called justified sanctified and whome Hee intendeth to glorifie These I saye the LORD in mercie preserueth from spirituall whordome and apostasie from the knowne trueth And like as a chaste woman delighteth in her husbande whether hee bee present with her or absent from her if hee bee present shee delighteth to conferre with him if hee bee absent shee delighteth to talke of him to reade his letters to beholde the tokens of his fauour towardes her and finallie in the secrete parloure of her heart to meditate of his goodnesse towardes her Basil. Magn. De vera Virginiâ—… Euen so the Church is rauished with an vnspeakeable delight of her husband IESVS CHRIST Hee is spirituallie present and by holie prayers shee talketh with Him night and daye Hee is corporallie absent therefore shee delighteth to talke of His loue and goodnesse towardes her and to reade the bookes of holie Scripture wherein His good will towardes her is clearlie manifested and in the secrete chamber of her heart continuallie to meditate of His second blessed appearance IN nothing doeth the ROMANE Church agree better with vs for a time than in magnifying Marriage as an holie bande instituted by GOD in PARADISE and hauing a type and similitude of the loue of CHRIST towardes His Church and therefore they make it an holie Sacrament in the Church which no man euer did before the dayes of Pope GREGORIE But when they perceaued that this was not consented vnto that Marriage shoulde bee counted one of the ordinarie Sacramentes in the Church especiallie the whole Hierarchie of the ROMANE Church disclaiming it and the East Church in a generall Councell disallowing prohibition of Marriage to men called to spirituall offices The ROMANE Church tooke offence at euerie thing which was repugnant to their opinion They coulde neither abide them who denied that Marriage was a Sacrament nor yet them who gaue libertie to Church men to marrie And so beeing irritated on all sides they beganne to speake euill of Marriage as a worke of the fleshe and an estate vncompetent to men in spirituall offices Is not the ROMANE Church in this poinct like vnto the Riuer EVPHRATES which flowing out of the Mountaines of ARMENIA setteth its course Westward vntill it forgather with the skirtes of Mount TAVRVS and then when the course of it is hindered it fetcheth a contrarie course and runneth directlie East vntill it bee mixed with the water of TYGRIS Euen so the ROMANE Church which coulde neuer abide to bee controlled it tooke occasion to speake vnreuerentlie of Marriage because their opinions were not receaued in the Church without contradiction NOwe seeing the cause is euidentlie knowne wherefore they were so serious to drawe in Matrimonie into the number of Sacramentes namelie to the ende that matrimoniall causes might bee founde spirituall causes and might bee judged by spirituall Iudges Let vs consider what constitutions they made in matters of Matrimonie without anie warrand or regarde of Scripture insomuch that their vilepending of Scripture maketh a number of