THE HISTORY OF THE CHURCH SINCE THE DAYS OF Our Saviour JESUS CHRIST, until this present Age.  
Divided into four Books.  

1. The first containeth the whole proceedings and practices of the Emperors, both of the West and East for, or against the Church; as also the wonderful love of God towards it, by whom it was so preserved, that neither by Tyranny it could be subdued, nor by policy circumvented.  
2. The second containeth a brief Catalogue of the beginnings, and proceedings; of all the Bishops, Popes, Patriarches, Doctors, Pastors, and other learned men; in Europe, Asia and Africa, with or against the Church, together with their deaths.  
3. The third containeth a short sum of all the Heretics, which have been in the Church; the time when, and the place where they lived; as also the persons by whom they were subdued.  
4. The fourth containeth a short compend of all the Counsels General, national, and Provincial; together with their several Canons, which have been established, either with, or against the Church.   
Divided into 16. Centuries.  
By all which is clearly shown and proved, the Antiquity, visibility, and Perpetuity, of our Church; ever since Christ's days, until this present Age.  
Collected out of sundry Authors both ancient and modern; by the famous and worthy Preacher of God's word, Master PATRICK SYMSON, late Minister at Striueling in Scotland.  
LONDON  
Printed by I.D. for john Bellamy, and are to be sold at his Shop, at the three Golden Lions in Cornhill near the Royal Exchange: and for William Sheffard, at the entering in of Popes-head Alley, out of Lombard street. 1624.   

TO THE RIGHT GRACIOUS PRINCE: LODOWICK Duke of Richmond, and Lenox; Baron of Settrington, Darnley, Te●banten, and Methuen; Lord great Chamberlain, and Admiral, of Scotland; Lord Steward of the King's household; Knight of the most noble order of the Garter; and one of his Majesty's most honourable privy Council.  
ALthough it may seem both to your Grace and others, great presumption in me, a stranger, to trouble your Grace, either with the view of these unpolished lines, or this ensuing History; yet I hope the latter shall be a sufficient excuse for the former. For having received it from your Noble Sister the Countess of Marre: at her Ladyship's commandment, and especial direction, I revised it, put it to the Press, hastened the Printing, and now also crave your Grace's Patronage thereto: not so much respecting the greatness of your authority as the goodness of your nature and disposition, whereof much might be said, but that I hold it needless to show the Sun with a candle. Thus humbly commending it to your Grace's favourable acceptation, and heartily committing you to the Almighty's gracious protection, I humbly take my leave, resting  
Your Grace's humble servant: A. Symson.   

TO THE RIGHT NOBLE, VIRTUOUS, and elect Lady; Marry, Countess of Marre: P.S. wisheth, grace, mercy, and eternal felicity.  
THE estate of the Church of Christ (NOBLE LADY) whereof we rejoice to be accounted feeling members, hath been subject unto manifold afflictions, even from the beginning of the world: (not like unto the estate of Moab settled upon her dregs; 
jere. 48.11.  and not poured out from vessel to vessel) yet the more afflicted, the more beloved of God; whose face, watered with tears, is fair; and whose mourning voice, is pleasant in the sight of God: 
Cant. 2.14.  and as doing of good willingly, hath a great recompense of reward from God: even so patient suffering of evil, for righteousness sake, as it is highly commended in Scripture, so it shall be richly rewarded in heaven: yea the very heathnick Philosopher Plato (to whom the glory of the sufferings for Christ was unknown) affirmeth that men who suffer, 
Plato in repub.  scourging, binding, tormenting, boring out of eyes, and finally, strangling of their breath for righteousness sake, are exceeding happy, are (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth) thrice happy: although the superlative degree of suffering, which can be found amongst the heathnicks, could never equal the glory of the sufferings of Christians. They who were initiated in the mysteries of Mittera (which word in the Persian language signifieth the Sun) could not be admitted to that honour, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  before they had been tried by suffering fourscore diverse sorts of punishments; such as long abstinence from meat and drink, solitary living in the wilderness a long time, trial of suffering the fervent heat of fire, and the coldness of water, and many other torments, until the number of fourscore had been completed. These voluntary sufferings, like as in the beginning they wanted the warrant of God's calling, so likewise in the end they wanted the hope of God's reward, but the mouth of God himself pronounceth: Christians to be blessed who die in the Lord, 
Apoc. 14.13.  for they rest from their labours, and their works follow them.  
The manifold persecutions of the Church, may be divided into three ranks; 
Three ranks of the persecution of the Church.  some were fierce and bloody, some were crafty, the third was and is, both crafty and cruel. The ten heathnicke Emperors, Nero, Domitian, Traian, etc. were so prodigal of the blood of the Lords Saints, that they poured it out like water upon the ground: The Arrian Emperors were subdolous and crafty; but the persecution of Antichrist which is the third, goeth beyond the rest both in cruelty and craft: yea the experience which we have had in our own days of the cruelty of Antichrists supposts, and their crafty convey of their malicious enterprises intended against our Sovereign Lord, His Royal race, and Noble Counsellors, doth clearly prove that the malice and craft of Antichrist, goeth as far beyond the craft and malice of all Emperors, as the flood of Noah, exceedeth the inundation of Nilus.  
In the first, 
The estate of the Church in the 1, 2, and 3 Centuries.  second, and third, Centuries, the faith and patience of Christians was tried by the yoke of ten bloody persecutions. For first the Apostles, (who had heard with their ears the words of the great shepherd of our souls, and seen with their eyes God manifested in the flesh) were chosen to be faithful to the world, of the doings, sufferings, and doctrine, of jesus Christ: and next to the Apostles their Disciples and true successors, sealed up with rivers of blood that faith, which they received from the Apostles.  
The fire wherewith they were burnt; the water wherein they were drowned; the air wherein their bodies were hanged; the mountains and wildernesses through which they wandered; the dark prisons wherein they were enclosed (as people unworthy of liberty); yea all the elements & the very light of heaven, from whence by most unrighteous violence they (the righteous heirs thereof) were excluded; all these (I say) were witnesses of their glorious sufferings.  
In the fourth, 
The estate of the Church in the 4. 5. and 6. Centuries.  fifth, and sixth, Centuries, the knowledge of the Church was tried by Heretics, who by the misty clouds of error, endeavoured to blindfold the eyes of men, and to lead them captive from the simplicity of the truth of God; at which time also, the power of the light of God was manifested, in discipating the darkness of errors, as the Sunrising doth the darkness of the night.  

The estate of ●●e Church in 〈◊〉 7. 8. and ● Centuries.  In the seventh, eighth, and ninth, Centuries; the Roman Church (resembling the Harlots of Heliopolis in Phoenitia, who having liberty to prostitute themselves to the lust of strangers, teach their children procreated by this libidinous copulation, to depend only upon them whom they know, not upon their fathers, whom they know not) disadvantageth her children with the voice of God sounding in holy Scripture; teaching, that it is sufficient to believe as the Church of Rome (the mother of all Churches) believeth, which in matters of faith cannot err. But we must depend upon the voice of God, our heavenly Father, 
● Pet. 1.23. and 2.2. jer. 8.22. Psal. 46.5.  Who hath begotten us by the incorruptible seed of his Word, fed us with the sincere milk of the same, and anointed us with the balm of Gilead, making glad his own City, even with the waters of his own Sancturay. The loud sounding trumpets of vain and idle words, we leave to the adversaries of the truth, for that is their armour wherewith they fight against the Gospel of jesus Christ.  

The estate of the Church in the 10. 11. and 12. Centuries.  In the tenth, eleventh, and twelfth, Centuries; the tyranny of Antichrist was accompanied with a wonderful growth of lies, falsehood, and ridiculous fables, of which the absurdity of one, striving with the absurdity of another, derogateth, in the end, credit from them all, and (as the soldiers of Cadmus, who were bred of Dragon's teeth) kill one another. Vincentius is not ashamed to write, 
Vincen. in speculo. an. 1012.  that they who regarded more their play & game, & dancing, than they did the reverend hearing of the mass; were plagued with a continuance in dancing without intermission, for the space of a twelvemonth thereafter. If pen could blush, if hand could tremble, if paper could be ashamed, such ridiculous fables had not been written. At this time learning was not to be found in Pastors, sincerity in Counsels, humility in Prelates, and true religion in the multitude of people and Nations: For in stead of these, there was abundance of Liturgies, Processions, and Pilgrimages, Masses, superstitious vows, multiplication of unprofitable ceremonies, confidence in external service, as if it could save, ex opere operato, Fast, tied to days and months, not unlike to the fasts of the Donatists. 
Deut. 32.32.  At this time the vines of Sodom and Gomorrah abounded with grapes of gall, and bitter clusters. At this time the key of the kingdom of God, seemed almost lost; the preaching of the kingdom of Christ, ceased for the most part: The authority and pre-eminence of the Pope over Princes, and all men in spiritual offices (like the axes and hammers of the Assyrians, cutting down the carved work of the house of the Lord) sounded so loud in all Churches, 
Psal. 74.16.  that the sound of the Gospel could, scarcely be heard. And although at this time there were some Roman Bishops who spoke against the kingdom of the Devil, yet their hearts were so filled by him, with ambition, avarice, uncleanness, contempt of the lawful authority of Princes, superstition, and horrible idolatry, that he led them headlong to hell, 
Simile.  as men may lead dogs (though barking aloud) whither they please.  

The estate of the Church in the 13. 14. 15. and 16. Centuries.  In the thirteenth, fourteenth, fifteenth, and sixteenth, Centuries; even to these our times, there is nothing to be expected, but a discovery of Antichrists hypocrisy, a decay of his usurped authority, an abrogation of his tyrannous laws; and finally, an utter ruin and destruction of his kingdom, notwithstanding of all the maintainers and upholders of the same. And surely, it is a great encouragement to us, when we see false teachers daily renewing their forces to fight against the truth, as the Philistims did, who fought against David in the valley of Rephaim, after they had been often discomfited by him. The last period of their reluctation against the Lords anointed, was loss and hurt to themselves, and dishonour to their gods, 
1 Chron. 14.11.  whom they were forced to leave behind them, which David took and burnt with fire, calling the place Baalperatzim (that is) the rupture of Baal. The adversaries of the Gospel in Christendom, by renewing their forces again, are procuring a new name unto their Idols: They cannot be content with the name of Baal-peor, Baal-meon, Baalthamar, Baal-chatsor, Baalgad; but they will spread out their banners in the valley of Rephaim against the Lord, longing for the last name, Baal-peperatzim, confusion to themselves.  
That this hath been the estate of the Church, ever since the days of Christ until this present, doth evidently appear out of the ensuing History, wherein besides the antiquity and visibility of this our Church, your Ladyship may also (as in a mirror) behold her wonderful constancy opposed to her enemy's cruelty. Let the Papists to cover the turpitude of their new found doctrine, pretend antiquity as much as they will, yet they will never be able to prove it. So did the Hagarens boldly usurp the name of Saracens, although they were only the brood that sprang from the womb of Hagar, the handmaid of Sarah. And the Priest's boy in the days of Eli came to the Cauldron, while the flesh of the peace-offering was seething, 
1 Sam. 2.14.  and thrust in his flesh-hooke, all that the flesh-hooke brought up, the Priest took for himself, which thing was done by violence, the Priest having no right thereto. The Roman Church in our days having borrowed the flesh-hooke of the Priest's boy, and violently arrogated unto themselves, the faithful keeping of ancient Apostolic traditions; when we demand where the Charter containing their title and right, we see nothing but the flesh-hooke, with these three teeth in their hand: 1. The Church cannot err. 2. We are the true Church. 3. Cursed be he that saith in matters of faith, our general Counsels can err.  
Madam, accept under your Ladyship's favourable protection, these my travails in weakness, not unlike the writer (whose life it hath pleased the Lord to prolong these many years bypast, under many infirmities of a daily decaying tabernacle) containing a faithful testimony of my humble endeavour, to confirm the branches of your noble household in the true faith of Christ. Though there be many that forsake Christ, and are as reprobate silver from whom the dross cannot be separated; yet let the Noble house of Marre follow Christ. And as Helen, Queen of Adiabani, 
Euseb l. 2. c. 12. joseph. l. 20. c. ●. Simile.  when she left her Country, and came to dwell at jerusalem, filled the bellies of the poor with the corn of Egypt, and the fruits of Cyprus (for it was a year of universal famine) and spared for no cost, to do good to the Saints who were at jerusalem; so I beseech the Lord to raise up many honourable Ladies (such as your Ladyship is) to refresh the barren souls of ignorant people in this Land, with examples of humility, modesty, godliness, and all other virtues.  
Now the mercies of the Lord jesus, The Author and finisher of our faith, attend upon my Lord your husband, upon your Ladyship, and all your Noble house: and The great Mediator of the covenant of God, establish all your hearts in the certainty of his undoubted truth, unto the end, and in the end. Amen.  
Your Ladyship's humble servant: P. Symson.   

The Author's Epistle to the Reader.  
IT was admired of old, 
Theod, l. 4. c. 26.  that Aphraates, who lived in the Cottages of the wilderness all his time, yet once was found in the streets of Antiochia, in the days of the Emperor Valens: He excused the change of his former behaviour, by the similitude of a modest Virgin, lurking quietly in the secret corners of her father's house, so long as it is in safety, but if it be set on fire, it is a hurtful modesty to lurk any longer; necessity forceth her to run abroad, that she may give warning of the imminent danger. This example of Aphraates might sufficiently excuse mine unaccustomed boldness, to set forth my head, which hath been lapped up so long in hurtful silence. For now the power of darkness increaseth, and (as the Prophet saith): Woe unto us, 
Ier, 6.4.  for the day declineth, and the shadows of the evening are stretched out, yea the shadow of Mount Athos reacheth to the Isle Lemnos, a sure forerunning token, of the going down of the Sun. And therefore now it is time to creep out of our subterraneal caves, that we may give notice to quence the fire in time, before it spread further, and bring greater desolation to the house of our God. Papists are become insolent of late days (like unto Serpents in summer weather, taking courage, and biting the heels of horses that the riders may fall) not sparing both in word and writ, to reproach our religion, as not countenanced by An iquity; and our Ministry as altogether naked and void of the knowledge of ancient learning: Shall we now stand still (as idle men in the market-places) one looking upon another? I had rather (than we should sustain such apparent damage and hurt, through untimely silence) step forth with the Lacedaemonian soldier, impotent of his legs, and neither apt to fight, nor able to fly; having this comfort (as he had) that happily I may blunt the edge of the enemy's sword, and make others ashamed, who are more fit for fight then I am. And although those who have undertaken to write Compends, have found therein great difficulty, being so environed with straits, that they find it very hard, either to satisfy themselves or others (for if the Compends be short, they seem obscure; if written at length, they seem to have need of other Compends, to abridge their prolixity) yet notwithstanding of all these difficulties, it is better to set forward by doing some good, either to ourselves or others, then to spend our time in idleness, left our cogitations (like unto the upper and lower millstones, 
Simile.  which lacking good grain to grind upon, rub violently one upon another, until both be broken) not being well exercised, but spent upon vain things, become hurtful to both our souls, and bodies.  
In the 1. 2. and 3. Centuries; I have made no mention of Counsels, either Provincial, or national; for during that time, as they were few in number, by reason of the rage of persecuting Emperors; so most part of those which were gathered, were obscure, and the less regarded in respect of their contradiction one to another. There was a Council gathered at Rome, another in Caesarea Palestinae, 
Euseb. l. 5 c. 23.  another in France, the fourth in Pontus, and one in Asia; all for one, and to the self same purpose: viz. to deliberate concerning the keeping of Easter. In Rome, Victor was of one opinion; Polycrates in Asia held another; Iraeneus in France, was wiser than the rest, and was more careful to keep unity in the Church of Christ, 
Euseb. l. 6. c. 37.  then to dispute contentiously about the keeping of days: A National Council of Philadelp. in Arabia, was gathered against Artemon & Beryllus, wherein Origen was present. Another at Rome, by Cornelius, for the suppressing of the error of Novatus. 
Cypr. epist. lib. 1. epist. 2. Euseb. l. 5. c. 29.  Another at Antiochia, against Paulus Samo satenus, a pernicious Heretic. Others were gathered by Cyprian, Bishop of Carthage, for rebaptising of those who were baptised by Heretics: which weakness both in Cyprian, and in other Bishops of afric, was after corrected by the Church.  
Take in good part the Goats-haire, and Rammes-skins, which I present to cover the Tabernacle of our God. I refer the ornaments of gold, silver, and preciousstones, for beautifying the inner parts of the Tabernacle, to others, upon whom God hath vouchsafed greater gifts. The house of God is large and ample, and as it hath need of bright-shining torches, for the Hauls, Parlours, and Chambers; so it hath need of smaller lights, for Cellars, and office-houses: if my farthing candle give light in the allows Cellar of the house of God, my heart is fully content. Farewell.  
Thine in the Lord: P. Symson.   

THE FIRST BOOK OF THE HISTORY of the Church: whereinto the whole proceedings and practices of the Emperors both of the West and East, for or against the Church, are briefly expressed: as also the wonderful love of God towards her, who so preserved her, that neither by Tyranny she was subdued, nor by Policy circumvented.  

CENTURIE I.  

Augustus' Caesar.  
OUR Lord jesus the true Prince of peace, was borne in Bethlehem juda of a maid, 
Euseb. eccls hist. lib. 1. cap. 5.  in a very peaceable time, in the 42. year of the reign of Augustus Caesar. At what time the Temple of janus was closed and locked up, 
Funct. Chron.  which in time of wars was continually patent and open. At the time of this blessed Nativity the Angels of God rejoiced, 
Luk. 1.  the devils trembled. Some affirm that all the Oracles of jupiter, Apollo and Hecate were silent, and gave no answers: always it is certain that many years before the Lords blessed Nativity, the Lord permitted the world to be wonderfully blinded with the delutions of the devil. The top of jupiters' Oak in Dodona was shaken, the caldron was smitten with the rod that was in the hand of jupiters' image: The Prophetesses forewarned by these forerunning tokens of inspiration were ready to utter jupiters' Oracles, and the deceived people were humbly kneeling and attending upon the answer that should be given. 
Nazianz. in julian. annot. nouni.  The tripod in Delphis, the laurel and fountain in Daphne, Apollo his deceitful ensigns, the ram-faced image of jupiter, Ammonius in Gyrenia, with many more places whereinto the sound of the devil's trumpet was heard, to these places (I say) did people bewitched by Satan resort in frequent numbers to be taught by the mouth of him who was a liar from the beginning, and who remaineth a liar, albeit he spoke at some time the truth, because he speaketh it animo fallendi upon a purpose to deceive. It is very credible, that the blessed Seed, who came to break the head of the Serpent, did stop his mouth also in the time of his blessed Nativity. The country of judea at this time was subject to the Romans, 
Luk. 2.  and paid tribute to Caesar. The deputies of Augustus in judea and Syria, were Cyrenius, Coponius, 
joseph. antiq. lib. 18. cap. 3.  Ambibuchus, and Annius Rufus, one succeeding to another. Herod the son of Antipater by favour of Antonius obtained this honour to be Governor of the Nation of the jews, but the honourable name of a King he received from Augustus Caesar: this was ratified for his further assurance by the Senate of Rome, 
joseph. antiq. lib. 25 cap. 10.  for which cause Herod to testify his thankful mind towards Antonius, builded a Castle in jerusalem very near to the Temple called Arx Antonia: And to the honour of Augustus, he builded Caesarea Palestinae, sometime called the tower of Straton. Now a foreigner and stranger, 
Sozom. lib. 1. cap. 1. Christ was borne when the Scopter was apparanly sliding from juda. Gen 46.10.  of his father's side an Idumean, of his mother's side an Arabian, and an alien both from the stock of David, and also from the Commonwealth of Israel was reigning in judea, and the Sceper was sliding from juda, now I say, was it time that Shiloch should come, according to Jacob's prophecy, to whom the people should be gathered. Now was it time that the promised M●ssias should come & sit in the Throne of his father David, and of his Kingdom there should be none end. And indeed how can the Kingdom of Christ have an end, who acquireth a new title and right of government by death, which is the last period of other King's governments, and in death they leave a vacant room to a successor: 
Christ's Kingdom is everlasting. Rom. 14.9 Host 13.14.  but Christ jesus by dying, and rising again, hath a right to rule both over dead and quick. Yea in the very death itself he was practising his kingly office in most effectual manner, and and trampling Satan under feet, and undoing the power of death,  
In Augustus' time also, joseph was admonished in a dream to take the babe and his mother, 
Mat. 2.13. The uncertainty of tradition.  and to flee into Egypt. Sozomen not content with the certainty of Scripture, addeth a particular nomination of the town Hermopolis in Thebaida, whereinto Christ sojourned until the death of Herod the great. This he had by the uncertainty of tradition. The miracle of the huge and high tree Prestis, that bowed the top lowly to the ground and worshipped her Maker Christ, and afterward had a medicinable virtue in fruit, leaf, and bark, to cure diseases, rather derogareth credit to that Egyptian tradition, 
Sozom. lib. 5. cap. ●2.  then assureth us of the verity of that report. Herod before his departure from this life; had put to death three of his sons, Aristobulus, Alexander, and Antipater, and by testamental legacy had divided his dominions amongst his remanent sons, Archelaus, Herod, Antipas, and Philip: which testament being ratified by Augustus, judea, Samaria, and Idumea were allotted to Archelaus, 
joseph antiq. lib 17. cap. 13.  the tetrarchy of Galilee to Antipas, and Iturea and Trachonitis to Philip. joseph being returned from Egypt, when he heard that Archelaus did reign in judea in stead of his father Herod, feared to dwell in judea, but being warned of God in a dream, went to the parts of Galilee, 
Mat. 2. 22.2●.  and dwelled in a City called Nazaret. All this was done in the days of Augustus. After he had reigned 56. years, or as josephus writeth, 57 years, viz. with Antonius 14. years, and after he overcame Antonius and Cleôpatra Queen of Egypt in sea-warfare over against Epirus, he had the Imperial sovereignty himself alone all his days, 
joseph. antiq. lib. 18. cap. 3.  and died in the 77. year of his age.   

Tiberius.  

Roman Deputies in juda 1. Bucole Index.  AFter Augustus reigned Tiberius Nero 22. years, seven months, seven days. The Roman Deputies that were sent to judea in the time of his reign, were Valerius Gratus, Pontius Pilate, and Vitellius. Valerius Gratus for love of gain removed the Priests of the jews from their offices, at his own pleasure. Ananus, Ishmael, Eleazarus, Simon the son of Camithus, all these were denuded of their priestly dignity, when as two of them, viz. Eleazarus and Simon had continued scarce one year in office. In end Ios●phus Caiphas is advanced to the Priesthood. This is the cause wherefore the Evangelist john calleth Caiphas the high Priest of that same year. 
joh. 18.13.  Matters of religion were now come to an horrible abuse, and were not ordered according to God's holy ordinance, but according to the appetite of the Roman Deputies. 
joseph. antiq. lib. 18. cap. 3.  After Gratus, Pontius Pilate was sent to be Deputy in judea, a man vigilant and active in all civil affairs, as the blood of the Galileans mixed with their sacrifices clearly proveth, 
Luk. 13.1.  but in the cause of Christ remiss, negligent and slack. After the issue of ten years, Vitellius is appointed Deputy in judea, and Pontius Pilate addresseth toward Rome. By gratifying of the jews of a matter of small importance he obtained great favour. 
The Priestly garments.  The priestly garments were wont to be kept in the Castle called Antonia, but Vitellius gave commandment to the Captain of the Castle, to let the high Priest have the use of them when he pleased, and to choose what place he liked best for the custody of the priestly garments. He disauthorized Caiphas, following (as appeareth) the example of Valerius Gratus, and gave his office to jonathan the son of Ananus, sometime high Priest. 
joseph. antiq. lib. 18. cap. 6. Euseb, hist. eccls lib. 1. cap 10. Mat. 3. & 4. Christ crucified in the 18. year of Tiberius. Heb. 7.  In the 15. year of the reign of Tiberius, Christ our Lord and Saviour was baptised by john in jordan, was led to the wilderness, fasted forty days, was tempted of the devil and began to preach.  
In the 18. year of Tiberius, the Lord was crucified, and offered a sacrifice for our sins, which hath a perpetual virtue to save such as believe. He arose again the third day from death. The high Priests and Rulers of the people gave money to the soldiers, to obscure the glory of his resurrection, yet it was sufficiently known, not only to Christ's Disciples, by his frequent apparitions to them, but also to Pontius Pilate the Roman Deputy himself, who had given out a sentence of death against Christ. Pilate by letters signified to Tiberius the miracles of Christ, his resurrection, and that he was supposed of many to be God: 
The Senate of Rome refuseth to acknowledge the divinity of Christ. Euseb. eccls hist. lib. 2. cap. 2. Rom. 1.21, 22.  But the Senate of Rome refused to acknowledge the divinity of Christ, because he was worshipped as God, before his Godhead was approved by the Senate of Rome. The words of the Apostle Paul had performance in the Roman Senate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they became vain in their imaginations, and their foolish heart was full of darkness, when they professed themselves to be wise, they became fools. The very smoke that riseth from the furnace seemeth to be somewhat at the first, but when it mounteth up into the air, the higher it ascendeth, the more it scattereth, and the sudden dispartion of it declareth it is but a vain thing. Such was the wisdom of the Roman Senate, when they mounted up so high as to judge of divine things far surpassing the reach of the natural understanding of man, they proved stark fools, and people destitute of true understanding: and Pilate himself overladen with many heavy calamities in the days of Caius, 
Pilate kille●h himself.  put hands into himself, and so ended his wretched life. Euseb. lib. 2. cap. 7.   

Caius Caligula.  
CAius Caligula, successor to Tiberius, reigned three years and nine months. 
Euseb. lib. 2. cap. 8.  He was a proud Tyrant, enemy to all righteousness, the very child of the devil. I insist only upon Church matters. He was an hateful enemy to the jews dwelling at jerusalem, and at Alexandria. For one and the selfsame cause were they both despised and hated of Caius, 
Caius would be counted a god.  because they would not give unto him divine honours by building Temples, and Altars, and offering sacrifice to new jupiter Caius, and swearing by his name. First concerning jerusalem, 
Euseb. eccles. hist. lib. 2. cap. 6 joseph. antiq. lib. 18. cap. 11  he had sent Petronius to be Deputy in judea, with commandment to dedicate the Temple of jerusalem to jupiter Caius, and to set up his image in the Temple. The jews were more willing to die, then to see the Temple of their God polluted. Petronius advertised the Emperor of the grievance of the jews, 
The jews aborted the upsetting of the image of Caius in their Temple. Act. 12.  but before his letters came into the hands of Caius somewhat interveened that both disappointed the purpose of Caius, and also incensed his heart with fury and rage against his Deputy Petr●nius. At what time Herod Agrippa was at Rome, whom afterward the Angel of God smote at Caesarea, so that he was consumed with worms, he was exceedingly beloved of Caius, because in the days of Tiberius he had been cast in prison, and bound with bands for the love he carried to Caius, in so far that Caius invited Agrippa upon a certain time to a banquet, and bade him ask what he pleased, and it should be granted. 
The petition of Agrippa.  Agrippaes' petition was this, that Caius would suffer the Nation of the jews to live according to their own law. Caius was moved somewhat with this unexpected petition, yet partly for his excessive love toward Agrippa: also, left he should seem to them which fate at table to be a promise-breaker, the petition is granted. But the venom of his indignation against the jews he poured out against Petronius, because that by lingering in executing his commandment occasion was offered to Agrippa to present this foresaid petition. 
The bloody letter of Caius written to Petronius his Deputy joseph antiq. lib. 18. cap. 11.  The letter of Caius sent to his Deputy was cruel and bloody, the like whereof was seldom heard: because he fulfilled not the Emperor's desire, he is commanded to give out sentence of death against his own life, and to be both judge and burrio to himself. Such mercy was in this new jupiter Caius. Before I write any thing of his cruelty against the jews that dwelled in Alexandria, it is a meet place to admonish the Reader of the hypocrisy and counterfeit holiness of Herod Agrippa, who seemed both in the days of Caius, and also in the days of the Emperor Claudius, to be a pattern of godliness, preferring at the banquet of Caius the liberty of the people of God, and the inviolable observation of the Law of God, to all the riches that the liberality of an affectioned Emperor could be able to afford. 
The hypocrisy of Agrippa.  In Claudius' days he sailed from Italy to judea, he acknowledged God to be the author of his deliverance from prison and bands, and offered a chain of gold to be hung up in the Temple of jerusalem, 
joseph. antiq. lib. 19 cap. 5.  in testimony that he received that benefit with a thankful mind out of the Lords hands. In outward things he was a builder of the walls of jerusalem, until the emulous envy of Marsus, or envious emulation, 
joseph. antiq. lib. 19 cap. 7.  the hinderer of all good works, compelled him to desist and to leave the work imperfited. For all this outward show of holiness, the lessons of Caius whom he loved beyond all things, never left him till his last breath. Caius desired to be counted a god, so did Agrippa in Caesarea delight when his Oration was called the voice of God and not of man. Caius persecuted the jews without a cause, so did Herod Agrippa the Christians. 
Acts 12.  Caius the higher he advanced himself, the greater was his fall, the like also happened to Agrippa. So pernicious a thing is ungodly company, burning their associates with their fire, 
Contention between the jews & Grecians who dwelled at Alexandria.  or else blacking them with their smoke, and hurtful every manner of way. In the town of Alexandria the Grecians contended against the jews, both parties sent Ambassadors to Rome, the Grecians sent Appion, the jews sent Philo a very prudent and learned man. Appion with flattering words insinuated himself in the favour of the Emperor Caius, & accused the jews that they neither builded temples, 
joseph. antiq. l●b. 18. cap. 10. Euseb. eccls hist. lib. 2. cap. 5.  nor offered sacrifice to the honour of Caius, as the Grecians did. Philo was ready to answer, but Caius ruled with affection rather than with reason, caused Philo to be thrust out of his palace, and would not hearken unto him. In these two mirrors, we may see the cruel disposition of this Emperor, whose dependers were persecuters of Christians, like as he himself was a persecuter of the jews. If any good turn fell into his hand, it was rather by accident then of purpose to glorify God, or to punish sin: he banished Herod Antipas, 
Euseb. hist. lib. 2 cap. 4. joseph. antiq. lib. 18 cap. 9  who beheaded john the Baptist, & his wife Herodias that incestuous harlot, who ended their lives in penury and misery in Lions of France. But all this was done for the favour of Agrippa, but not for detestation of murder & incest. In end Caius was slain by his own servants, Chereas & Lupus, whom the Emperor Claudius afterward punished unto death. 
joseph. antiq. lib. 19 cap. 3. New jupiter in worse case then old jupiter.  This new jupiter I count him to have been in worse case then old jupiter the son of Saturn, albeit both of them died, yet the one after his death, was counted a god, but the other after his death was counted a devil.   

Claudius.  

Euseb. lib. 2. cap. 19  Claudius' reigned thirteen years, eight months. He ratified the gift of the kingdom of judea, bestowed by his predecessor Caius upon Herod Agrippa, and added thereto all the dominions of Herod Antipas, 
joseph. antiq. lib. 19 cap. 4.  whom Caius had banished. This Herod Agrippa when he returned from Italy to judea, builded the walls of jerusalem, sparing for no cost, so high and strong, that if the work had not been hindered by the procurement of Marsus Governor of Syria, he had made them impregnable. He was not so careful to build the walls of the spiritual jerusalem, for he beheaded the holy Apostle S. james, the brother of john, and did cast Peter into prison, whom the Lord miraculously delivered. 
Acts. 12.  This Herod and the jews made havoc of the glory of God, 
Acts 12.  and blood of his Saints. For he gratified them by shedding the blood of the Apostles of Christ, and again they gratified him by giving him the glory that appertained to God alone. 
The famine foretold by Agabus Acts 11.  For which cause he was stricken by the Angel of God & consumed with worms, In this Emperor Claudius' days, the famine foretold by the Prophet Agabus afflicted the world. One of the causes of this plague doubtless was the manifold abuses of the creatures of God, in the mids of the abundance of bread, the contempt of the poor, which faults were so universally overspread in the world, that some of the Emperors themselves were not free of the foul spot of intemperancy: 
Funct. Ch●on.  as the scoffing speeches of the people did witness in stead of Claudius Tiberius Nero calling the Emperor Caldius Biberius Mero. This is referred to the successor of Augustus.  
In the year of our Lord 48. and in the sixth year of the reign of Claudius, 
The Councils of jerusalem, Anno. 48. Acts 15.  as Chytraeus reckoneth, was gathered that famous Council of jerusalem described vively by the Evangelist Luke whereat were present the Apostles, Peter and Paul, and james, and Barnabas a reverend man of God in whom Apostolic gifts were not lacking, with other worthy men, judas surnamed Barsabas and Silas notable Prophets and fellowlabourers of the Apostles: likewise the Commissioners of Antiochia, and Elders of jerusalem with many others who were believers. What was concluded in this Council, 
Acts 15.  I remit to the faithful narration of the Evangelist Luke. Always if votes be pondered rather then numbered, this is the Council of Counsels more worthy to be called O Ecomenicke then the Counsels of Nice, of Constantinople, of Ephesus, and Chalcedon. In the Council of Nice were worthy Bishops, who came from all quarters, of the world, but in this Council were holy Apostles, who could not err in matters of faith, O Ecomenicke Bishops indeed, and any one of the holy Apostles was illuminated with more abundance of clear light in things pertaining to the worship of God than all the 300 & 18. bishops conveened at Nice in Bithynea. 
Roman deputies.  Many Roman Deputies were sent in the days of Claudius to keep Syria and judea in subjection to the romans, such as Marsus, Longinus, Cuspius Phadus, Tiberius Alexander, Cumanus and Felix. I leave Marsus and Longinus for desire to open up in what Deputies time things mentioned in holy Scripture came to pass. When Cuspius Phadus was deputy, there arose a deceitful man named Theudas, to whom resorted a number of men above 400. who were slain, 
Acts 5.36.  and all who followed him were scattered, josephus writeth that Phadus sent forth a trope of horsemen, who suddenly charged the people that followed Theudas, and slew them, 
●●seph antiq. lib 20 cap 2. Euseb. lib. 2. cap. 11. Acts 5 37.  and took Theudas alive, and cut off his head, and brought it to jerusalem, After this man arose one judas of Galilee in the days of the tribute, and drew away much people after him: he also perished, and all that obeyed him were scattered. If Gamaliel in that narration keep the order of time, as these words (After him) would import, of necessity the words of the history of the Acts must be understood of another Theudas then that man of whom josephus writeth in the place above mentioned. For judas of Galilee lived in the days of Augustus▪ and when Cyrenius was Deputy of Syria and judea, 
josephus' lib 18. cap. 3. lib 20. & cap. 3.  But I am not certain whether or no the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do absolutely import that judas of Galilee was posterior in time to Theudas. When Cumanus was Deputy, who succeeded to Tiberius Alexander the insolency of one Roman soldier was the destruction of twenty thousand innocent people, he discovered the secret parts of his body upon a solemn feast day, near unto the Temple, and in the sight of the jews, they counted this a contempt done to God in the porch of his own house: Cumanus drew the Roman soldiers to the Castle called Antonia very near the temple, and set them in order, and the people of the jews fearing the invasion of the soldiers, fled, and in the narrow passages overtrode one another, and a great multitude of people were slain, 
joseph antiq. lib. 20. cap. 4.  After this the people of the jews came to Caesarea where Cumanus was for the time, and complained of a Roman soldier, who had cast a book of holy Scripture into the fire, whom Cumanus beheaded, and so pacified the jews. 
joseph antiq. ●●b 20. cap. 4.  In end, Cumanus through his evil government procured to himself the indignation of the Emperor Claudius, he favoured the wicked cause of the Samaritans, who had stopped the passages of the Galileans, and slain a great number of them. They were accustomed yearly to go up to jerusalem to holy fea●tes, and their way was through the towns and villages of the Samaritans. Cumanus rather favoured then punished this wicked fact of the Samaritans, therefore he was removed from his place, and Felix was sent to be Deputy of judea. 
joseph antiq. lib. 20. cap. 5.  Whether Claudius was empoisoned by Agrippina his wife to prepare an easy passage to Nero her son to be Emperor or not, I leave that to be read in authors, who have entreated the lives of Emperor's politikly. It contenteth me to write of the estate of the Church in their time.   

Nero.  
DOmitius Nero, succeeded to Claudius: he reigned thirteen years and eight months, 
Euseb. lib. 3. cap. 5.  His mother Agrippina after the death of Cneus Domitius Aenobarbus was joined in marriage with the Emperor Claudius. In the first five years of his government he abandoned the insolency of his wicked disposition, so that it was a proverb in the mouths of men, Neronis quinquennium, in regard of his good carriage for the space of five years. But a fire long covered, in end breaketh out into a mighty flame, that no water can slake it His cruelitie against his mother, his wifes Octa●ia and Poppea, his master Seneca, the Poet Lucan, and the vile abuse of his body with persons of his nearest consanguinity, I remit to the reading of learned authors, who have written exactly the history of the Roman Emperors, and I hast to that which is the principal purpose of this compend, how wicked Nero kindled the first great Furnace of horrible persecution against the Christians. It cannot be denied but in the days of Tiberius our Lord Christ jesus was crucified: in the days of Caligula and Claudius the hands of that cruel persecuter Herod was mightily strengthened by the favour, countenance and bountifulness of both these Emperors, so that he laid hands upon the pillars of the house of God: and so I deny not but the Church of God before the days of Nero was in the furnace of trouble, but now ' come the days whereinto the Roman Emperors like unto Nebuchadnezar were full of rage, 
Daniel. 3.19.  and the form of their visage was changed against the Christians, & they commanded that the furnace should be hot seven times more than it was wont to be.  

The ten persecuting Emperors wrestled against God. Gen. 32.  This history henceforth containeth on the one part, the great wrestling of persecuting Emperors against God, not like to the wrestling of jacob with God. The place of Jacob's wrestling was Pen●el, where he saw God, the form of wrestling was with many tears and strong supplications, the end was, 
Host 12.  that the Angel should not hastily depart from him leaving him comfortless, the success was the obtaining of a blessing, which was the armour of God to save him against the hateful malice of Esau: but by the contrary, Nero, Domitian, Traian, Antonius, and the rest set their faces against the heaven, commanded the holy One of Israel to depart out of the world, endeavoured to quench the saving light of his Gospel, and by so doing, brought down upon themselves, in stead of a blessing, that wrath that is reueiled from heaven upon all them who detain the truth of God into unrighteousness, 
Rom. 1.18.  On the other part is set down the constant faith and patient suffering of the Saints who hated not the burning bush, because it was set on fire, but they loved it, because in it they were refreshed with the comfortable presence of the great Angel of God, 
Exod. 3.  who would not for gaining of their lives once fashion themselves according to the similitude of Idolaters in outward and external things. Tertulian in his book de corona militis declareth that true Christian soldiers abhorred from setting a garland of flowers upon their heads, when they received wages for their painful service in warfare, because it was the habit of Idolaters who sacrificed to jupiter. O happy men of God, whose virtues the dead colours of Painters cannot represent, and the festered manners of this corrupt age cannot imitate! When shall the fresh oil of the grace of God be poured into our lamps, that the light of our faith, patience, and constant perseverance may shine clearly to the world as theirs did?  
The occasion of this great persecution of Nero, 
The first persecution. Anno. Cler. 65. Bucole Index chron. Funct. chron. Chytr. chron.  was his own barbarous and cruel fact: he caused the town of Rome to be set on fire, which wasted the buildings of the town for the space of six days, and to eschew the vile infamy of this barbarous fact, he laid the blain upon the Christians, and gave forth edicts and commandments to to persecute them to the death. Nero was so hateful an adversary to all righteousness, that Eusebius following the example and words of Tertullian, affirmeth that if the Gospel had not been an excellent good thing, 
Euseb. lib. 2. cap. 25. The martyrdom of Peter and Paul. Euseb. lib. 2. cap. 25.  it had not been condemned by Nero. It is supposed that Peter was crucified, and Paul was beheaded at Rome, in the time of this persecution. If this be true, the very dead bones of Peter and Paul are witnesses against the Roman Church, if they continue not in the same faith, that Peter and Paul sealed up with their blood. The estate of the jews under Nero was very hard in respect of the oft change of the Roman Deputies. 
Roman Deputies.  For in Nero's time continued Felix for a space, whom the Emperor Claudius had sent to judea, and after him Festus, Albinus, and Florus. This last Deputy was fashioned according to the similitude of the manners of Nero his Master, and the Proverb holdeth true in Nero and Florns, Such man, such master. In the time that Felix was Deputy, a certain Egyptian man pretending to be a Prophet, and promising great things, persuaded four thousand of the jews to follow after him, 
Act. 25.  but Felix sent forth companies of horsemen and footmen, who slew four hundreth of the people that followed the Egyptian, 
joseph antiq. lib. 20. cap. 6.  and took two hundreth of them alive, the rest were scattered, but the seducing Prophet escaped, and could not be found. When Festus was Deputy, King Agrippa heard the Apology of Paul, and said that in a part Paul persuaded him to be a Christian. 
Acts. 25. Acts 12.  This Agrippa (I say) the son of Herod, whom the Angel of God slew, was advanced to great honours by the Emperor Claudius, as his father had been before him by the favour of Caius, and he possessed not only his father's dominions, but also the Tetrarchy of Iturea and Trachonitis, sometime belonging to Philip the son of Herod the great. His might and riches procured trouble to the Nation of the jews. He had a palace situate upon the Westside of the Temple of jerusalem, and in regard it was builded upon a mountain, he had a delectable prospect of the town of jerusalem: yet not content with this, he mounted up the walls of the Palace by a new building, so high, that they who were in the Palace might have seen the Altar, and sacrifices of the jews offered in the inner court, which at that time was called Atrium judaorum. This doing grieved the hearts of the jews. They on the other part, to cut off the sight of those who dwelled in the Palace, from beholding their sacrifices, raised up the wall of the inner court on the Westside to such eminency, that no man could behold the sacrifices of the jews from the Palace. 
Contention. between Agrippa and the jews.  King Agrippa and Festus with authority commanded the jews to demolish their new builded wall. In end this matter was referred to the Emperor Nero, who being solicited by his wife Poppea, gratified the jews in this point, 
joseph. antiq. lib. 20. cap. 7.  and compelled them not to cast down their wall. Festus died in judea, and Albinus was sent to be Deputy in judea. Ananus was the high Priest of the jews in those days, and finding opportunity of time, to practise the malice of his heart against james the son of Alpheus, furnanamed justus, 
The martyrdom of james furnamed justus.  an holy Apostle and kinsman of our Lord jesus. When Albinus was upon his journey, and had not as yet arrived neither to the coasts of Egypt, nor of judea, this Ananus (I say) caused james furnamed justus, and the brother of our Lord, 
joseph antiq. lib 20 cap 8. Euseb. lib. 2. cap. 23.  to be stoned to death. Eusebius writeth that he was thrown down from the pinnacle of the Temple. This cruelty of Ananus, albeit it displeased both King Agrippa, and Albinus the Deputy of the Romans, and the people of jerusalem, yet wicked men are wiser in their own generation, than the children of light: and Ananus saw that if he had lingered until the Roman Deputy had arrived, he could not have procured the death of a man counted so inst, and so well-beloved of the people, as the Apostle james was. It is to be marked that Eusebius in the forementioned place describeth the Martyrdom of james furnamed justus, before the edict of the persecution of Nero, after which folloshed the martyrdom of Peter and Paul, in the 12. year of Nero his reign, 
Epiphan. contr. heres.  nevertheless, the Roman Church had forged Epistles decretal, whereinto Clemens Bishop of Rome, writeth to james furnamed justus, after the death of Peter. What credit these decretal Epistles deserve, it shall be declared hereafter, God willing. But Florus who succeeded to Albinus, was an avaricious and cruel man: he exhausted the treasure that was in the Temple, and took out of it sixteen talents of silver. And when the jews at jerusalem murmured against him, he came to the town in great wrath, and permitted the soldiers to slay, and to spoil the Citizens of jerusalem at their pleasure. Likewise he afflicted with unaccustomed cruelty, 
joseph. de bello juduco lib. 2. cap. 15. The ground of the war between the jews and the Romans. Mat. 24.  men of noble birth, by scourging and crucifying them. This was the ground of the war between the Romans and the jews, wherein jerusalem came to that lamentable ruin foretold by our Saviour Christ. Now to return to the Emperor himself, and form of his death. After he had reigned 13. years and eight months, the Senate of Rome proclaimed him to be an enemy to mankind, and condemned him to be whipped with wands to the death, and to be harled through the City. For fear of which punishment he was forced to fly, and by slaying of himself, made an end of his most wretched life. justin.   

Vespasian.  
AFter Nero, Otto, Vitellius, and Galba contended for the Empire, and were all hastily cut off, and made out of the way, 
Bucole Index. chron.  and Flavianus Vespasian was chosen Emperor by the Roman Arny, he reigned ten years. The Nation of the jews at this time, for the most part was given over into a reprobate mind, according as it was foretold by the Prophet Zacharie: 
Zach. 11.9.  Then said I, I will not feed you: that that dieth, let it die, and that that perisheth, let it perish, and let the remnant every one eat the flesh of his neighbour. Like as the intolerable cruelty of Flerus had irritat the Nation of the jews: even so on the other side, the unsupportable obstinacy of the jews had incensed the wrath of the Romans against them. They were now become so headstrong, 
joseph. de bello jud lib. 2. c. 30  that they rejected the sacrifice that was wont to be offered for Caesar. The calamity of the jews who dwelled in Alexandria, and in Damascus, was but the beginning of sorrows: fifty thousand jews were slain in Alexandria, 
joseph. de bello jud. lib. 2. cap. 36. and 41.  ten thousand in Damascus. Besides this, many signs and wonders both in heaven and earth, did proclaim their future desolation and destruction. A Comet was seen in heaven, 
Forerunning tokens of the destruction of jerusalem.  hanging over the town of jerusalem for the space of a year, and having the similitude of a sword: in the Temple at the mid time of the night, a clear light was seen shining round about the Altar, in brightness not unlike unto the light of the day: and the great brazen port of the Temple opened of it own accord, about the sixth hour of the night: chariots of fire were seen compassing towns, and a voice was heard in the Sanctuary warning to flit, 
joseph. de bello Ind. lib. 6. c. 31.  and to transport, with many other fearful signs and wonders. But a people senseless, whose eyes were dim, whose ears were dull of hearing, whose heart was fat, and locked up by Satan in infidelity, they could take no warning of the wrath to come, because the Lord was minded to destroy them. Flavius Vespasian, and his son Titus Vespasian leading an army of threescore thousand armed men from Ptolemaida, besieged the towns of Galilee and Trachonitis: so many as would not willingly be subject to the Romans, the towns of Gadara, Tiberias, jotopata, Tarithea, Gamala, all these were brought under the reverence of Vespasian, and josephus, who had been lurking in a cave (after the town of jotopata was conquered) was taken alive, and kept in bands by the Romans: he foretold that Vespasian should be Emperor, and saluted him Caesar, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De bello jud. lib. 3. cap 27.  while Nero was yet alive. When this prophecy came to pass indeed, and he was chosen to be Emperor, he sent for josephus, and commanded that he should be loosed from bands, but Titus his son, thought more expedient that his bands should be cut off from him, rather than loosed, 
De bello jud. lib. 4. cap 39  to the end he might be counted a worthy man, who never deserved captivity nor bands. Flavius Vespasian returned to Rome, and left behind him his son Titus to subdue the jews, and to besiege the town of jerusalem, but the Christians who dwelled at jerusalem, were warned by God to depart out of the town of jerusalem, 
Euseb. lib. 3. cap. 5.  so they left it, and dwelled beyond jordan in a town of Decapolis, called Pela. Separation of the corn from the chaff, goeth before the unquenchable fire wherewith the chaff shall be burnt. Titus began to besiege jerusalem in the first year of the reign of his father, 
The destruction of jerusalem. Anno Chr. 71. Euseb. lib. 2. cap. 7.  at the time when the people were gathered to celebrate the feast of the Passeover. The terror of the sword of the Romans without, the fear of merciless brigands within the bowels of the town prevailing, the shower of the dead (wanting the honour of burial) infecting the air, and devouring the living with contagious sickness, the violent plague of famine breaking asunder the bands of nature, and constraining women to eat the birth of their own bellies. 
De bello jud. lib. 6. cap. 21.  All these calamities seized upon them at once, in the just judgement of God. They despised the Father of eternity, and the Prince of peace, and said to Pilate, We have no King but Caesar. 
joh. 19.15.  Now they find that the mercies of Caesar were cruel, and his son Titus, who was commended in all men's mouths, as meek, merciful, liberal, and eloquent, and was called Amor & delitiae humani generis: that is, The love and most dainty thing of all mankind, yet God made him a terrible scourge to the Nation of the jews, who forsook the Lord jesus, and preferred Caesar unto him. In Scripture we read of many great viols of the wrath of God poured down upon unrighteous men, but these are greatest that resemble by most lively representation the great condemnation of the wicked at the last day, such as the flood of No, the overthrow of Sodom, and destruction of jerusalem. The flood of No was universal and sudden, so shall be the condemnation of ungodly men at the last day. The overthrow of Sodom and Gomorrha, 
Mat. 24.37. 38.39.  was a destruction unsupportable, and the more meet to be an example of the vengeance of eternal fire. 
jude ver. 7. The flood of No, the overthrow of Sodom, and destruction of jerusalem, types of the great judgement to come. Mat. 24.  The destruction of jerusalem, and the forerunning tokens thereof, are so mixed with the tokens preceding the condemnation of the great day, that it may be clearly perceived, that God hath appointed the one to be a type and figure of the other. So oft as we call to remembrance the flood of No, the overthrow of Sodom, and the destruction of jerusalem, let us fear & stand in awe to fall into the condemnation of ungodly men, because all the terrors of these judgements concur and are massed together in the judgement of the last day. What are the deep wells of water, what are the showers of fire and brimstone, what is famine, pest, and sword, both intestine and foreign, in comparison of that worm that never dieth, and that fire that shall never be quenched, and the blackness of darkness, with weeping and gnashing of teeth, & c? It is a terrible thing to fall into the hands of the living God. Concerning the number of them that were slain in Galilee, Trachonitis, Samaria, and judea, chiefly in the Metropolitan town jerusalem, over and beside those that were sold to be slaves, and those that were devoured by wild beasts, in the triumph of Flavius and Titus at Rome, read josephus de bello jud. lib. 6. cap. 45.   

Titus.  
AFter Flavius, reigned Titus Vespasian his son, two years, two months, twenty days. 
Bucole Index chron.  The Nation of the jews being now subdued, there was great peace in all parts of the Roman dominions, both by sea and land, and the Temple of janus in Rome, 
Bucole.  was closed and locked up again.   

Domitian.  
FFlavius Domitian was associate to his brother Titus in government, 
The second persecution. Anno Chr. 96. Chytr. Chron.  during his life time; and after his death was his successor. He reigned 15. years. He was proud like Nero, and persecuted innocent Christians as he did, so prone and bend is our corrupt nature to sin, and to follow evil examples. Now again the Church of Christ militant upon the earth, must learn obedience by suffering, and must give a proof before the world, that the Covenant of God is written in the tables of her heart, and so deeply ingraved by the finger of God, that no tribulation, anguish, persecution, famine, nakedness, nor death itself can separate her from the love of Christ. The members of the Church were the good Merchants, 
Mat. 13.  of whom Christ speaketh, who having found a pearl of unspeakable value, were content to sell all they had for love of gaining it: they had tasted of the Well of water springing up into eternal life, and thirsted not again for the water that cannot satisfy the heart of man with full contentment. 
joh. 4.14. The banishment of the Apostle john. Euseb. lib. 3. cap. 18. Euseb. lib. 3. cap. 19  In this second great persecution, the beloved disciple of Christ, the Apostle john was banished to the Isle of Patmos, for the word of God. Flavia Domicilla, a woman of noble birth in Rome, was banished to Pontia, an Isle lying over against Caieta in Italy. Protasius and Gervasius were martyred at Milan: 
Chytr. chron.  concerning the miracle wrought at their sepulchers, God willing, we shall speak in the third Century, and in the Treatise of Relics. Chytraus writeth, that Timothy was stoned to death at Ephesus, by the worshippers of Diana, and that Dionysius Areopagita, 
Domitian afraid by rumours of the Kingdom of Christ.  was slain by the sword at Pareis. Domitian had heard some rumours of the Kingdom of Christ, and was afraid as Herod the great had been, after the Nativity of our Lord: but when two of Christ kinsmen, according to the flesh, the Nephews of the Apostle jude were presented before him, and he perceived them to be poor men, who gained their living by handy labour, and when he had heard of them, that Christ's Kingdom was not of this world, but it was spiritual, and that he would come at the latter day to judge the quick and the dead, he despised them as simple and contemptible persons, 
Euseb. lib. 3. cap. 20.  and did them no harm. In the end, as the life of Domitian was like unto the life of Nero, so was he not unlike unto him in his death: for his own wife and friends conspired against him, and slew him: his body was carried to the grave by porters, and buried without honour. The Senate of Rome also decreed, that his name should be razed, and all his acts should be rescinded. Sueton. in Dom. jerom. cattle. script. eccles.   

Nerva.  

Euseb. lib. 3. cap. 21  COccius Nerua after Domitian, reigned one year, four months. And hitherto all the Emperors that ruled, were borne in Italy: from henceforth strangers do rule: for Traian the adoptive son of Nerva, his successor was borne in Spain. Nerva redressed many things, that were done amiss by Domitian, and in his time the Apostle john was relieved from banishment, and returned again to Ephesus, 
Euseb. lib. 3 cap. 21  where he died.    

CENTURIE II.  

Traianus.  
TRaian the adopted son of Nerva, was the first stranger who obtained that honour to be King of the Romans. 
Euseb. eccls hist. lib. 4. cap. 3.  He reigned 19 years, 6. months. A man so exceeding well beloved of the Senate and of the people of Rome, that after his days, whensoever a new Emperor was elected, they wished unto him the good success of Augustus, and the uprightness of Traianus. Notwithstanding of this, 
The third persecution. Anno. Chr. 108.  he was a cruel persecuter of Christians. And this third persecution is justly counted greater than the two preceding persecutions. To other afflictions now is added contempt and shame. It was no great dishonour to be hated of Nero and Domitian, wicked men and haters of righteousness, but to be hated and persecuted by Traian, a man counted a pattern of upright dealing, this was a great rebuke. Notwithstanding Christians looked to jesus, the author and finisher of their faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Many have more patiently endured pain in their flesh, than shame and contempt in the world, 
Heb. 12,2  but Christ's true Disciples must resolve to be a gazing stock to all the world, and to be counted the off-scouring of the earth, as the holy men of God did in the days of the Emperor Traian. These were Citizens of heaven, living in earthly tabernacles, living upon the earth, 
Rom. 12.  but not fashioned according to the similitude of this world. In doing great things by faith, they surpassed mighty monarchs: In patient suffering of evil, they over-went admired Plilosophers. In this persecution Simon the son of Cleopas, 
The martyrdom of Simon the son of Cleopas. Euseb. eccls hist. lib. 3 cap. 23.  an holy Apostle suffered martyrdom, being now an hundreth and twenty years old: he was first scourged, and then crucified: but all this rebuke he most patiently suffered for the name of Christ. Of Ignatius martyrdom we have spoke in the first Century, the time of his suffering, 
The letter of Pliny 2. written to Traian.  was in the time of Traianus. Pliny the second Deputy in Bythinia, breathing threatenings against innocent Christians, persecuted great numbers of them to death. In the end he was commoved and troubled in his own mind, considering both the number & patient suffering of christians that were put to death, he wrote to the Emperor, declaring that Christians were men of good conversation, and detested murder, adultery, and such other ungodliness: only they had conventions early in the morning, and they sang Psalms to the honour of Christ, whom they worshipped as God, but they would not worship images (here mark the portrait of the Ancient Apostolic Church, and what conformity the Roman Church in our days hath with it, the Lord knoweth.) This letter of Plinius mitigated the Emperor's wrath in a part, yet gave he no absolute commandment to stay the persecution, but only that the judges should not search them out narrowly, 
Euseb. eccls hist. lib. 3. cap. 23.  but if any happened to be presented before them, then let them be punished. What confusion was in this edict, it is well marked by Tertullian: 
Tertul. Apol.  the one part of it repugneth to the other. In forbidding to search them out narrowly, he declareth their innocency, but in commanding to punish them when they were presented, he pronounceth them to be guilty. This is that Emperor for whose soul Gregory the first made supplications to God 400. years after his death, and was heard of God as Damacen writeth. 
Damas. Serm. de defunct. Gregory 1. prayed for the soul of Traian  This superstitious Monk, of the descent of Saracens blood, if he supposed Gregory to be so full of charity, that he prayed for the soul of one persecuting Emperor, why would he not bring him in praying also for all the ten persecuting Emperors, to the end that they being all delivered from the condemnation of hell, heaven might be counted a mansion both for Christ's true Disciples, and also for Christ's hateful and impenitent enemies?   

Adrianus.  
AFter Traian, AElius Adrianus reigned 21. years. In his time Aristides and Quadratus, 
Chytr. chron.  the one a Bishop, the other an Orator at Athens, wrote learned apologies in defence of Christian Religion, 
Euseb. eccles. hist. lib 4. cap. 3 jerom. cate-log. script. eccles. Barcochebas a false Prophet, seduced the Nation of the jews.  and did so mitigate the Emperor's mind, that in his time no new commandment was set forth to persecute Christians. Barcochebas at this time perverted the Nation of the jews, and called himself the promised Messias: whom the foolish jews followed to their own overthrow and destruction. Tynius Rufus, Deputy in judea, besieged this man in Bethera, a town not far distant from jerusalem, and destroyed him with all his adherents. Also the whole Nation of the jews was banished from their native soil: and the town of jerusalem was taken from the jews, and delivered to other Nations to be inhabitants of it, and was called by the Emperor's name AElia. 
Euseb. eccls hist. lib. 4. cap. 6.  Thus we see that the jews who would not receive Christ, who came in his Father's name, yet they received another who came in his own name, and like unto babes, who are easily deceived with trifles, they were bewitched with the splendour of a glorious name: for Barcochebas signifieth the son of a star: and he said to the jews, that he was sent as a light from heaven to succour their distressed estate: but he might have been called more justly Barchosba, the son of a lie. Here I give warning again, that we take heed to ourselves, 
Note.  left we be circumvented with the deceitful snares of the devil: for it is an easy thing to fall, but a difficult thing to rise again. The Christians who lived in the days of Adrian, were glad to be refreshed with the crumbs of outward comfort, which are denied to no accused person in the whole world, viz. that Christians shall not be condemned to death for the importunate clamours and cries of a raging people accusing them, except it be proved that they have transgressed the Law, and have committed some fact worthy of death. Read the Epistle of Adrian written to Minutius Fundanus, 
Euseb. ecel. hist. lib. 4 cap. 9 Adrianus his intention to build a church for the honour of Christ. Bucole. Note.  Deputy in Asia. The good intention of Adrian in building a Church for the honour of Christ, void of Images, (because such was the custom of Christians) was hindered by some of his familiar friends, who said, that if he so did, all men would forsake the temples of the gods of the Gentiles, and become Christians. In this point good Reader mark what Church is like unto the ancient Primitive and Apostolic Church, whether the Church decked with Images, or the Church void of Images.   

Antoninus Pius.  
TO Adrian succeeded Antoninus Pius, his adopted son, and reigned 23. years. 
Carrion lib. 3. Monarch. 4.  He was so careful to preserve the lives of his Subjects, that he counted it greater honour to save the life of one Subject, then to destroy the lives of a thousand enemies. In this Emperor's time justinus Martyr wrote notable books of Apology for the Christians, which were presented and read in the Senate of Rome, and mollified the Emperor's mind toward Christians, as clearly appeareth by his edict, 
Euseb. eccls hist. lib. 4. cap. 13.  proclaimed at Ephesus, in time of most solemn conventions of all Asia.   

Antoninus Philosophus, and L. Verus.  
AFter Antoninus Pius succeeded his son in law Antoninus Philosophus, otherwise called Marcus Aurelius, with his brother L. Aurelius Verus. This is the first time wherein the Roman Empire was governed by two Augusties. Albeit Titus had associated his brother Domitian, to be a fellow labourer with him in the work of government, yet was not Domitian counted or called Augustus, until the death of his brother Titus. But now at one and the self same time, two Emperors do reign. Antoninus Philosophus reigned nineteen years, Lucius Verus his brother nine years. 
Euseb. eccls hist. lib. 5 cap. 9 Bucole.  And so after the death of Verus, the whole government returned to Antoninus Philosophus only. He was called a Philosopher not only in regard of his knowledge, but also in respect of the practice of Philosophy. He was neither greatly puft up by prosperity, nor cast down by adversity: yet he was a cruel persecuter of innocent Christians.  
Now is the fuel added to the furnace the fourth time, 
The fourth persecution. Anno Chr. 168.  and the flame is great, and the arm of wicked men who hated the name of Christians, is strengthened by the Emperor's commandment. The trumpets of the monarchs of the world found the alarm against him who made them Kings & rulers on the earth. The poor innocent lambs of the sheepfold of Christ appointed for the shambles, strengthened their hearts in God, and in the power of his might, & chose rather to suffer adversity with their brethren, then to enjoy the pleasures of sin for a season, they were content to be racked, 
Heb. 11.25  and would not be delivered, that they might be partakers of a better resurrection, 
Heb. 11.35  whose bodies torn with stripes until their very inward bowels were patent to the outward sight, witnessed the unrent firmness and stability of their faith. They were so supported with the power of that grace that cometh from above, that they were not terrified with the multiplied numbers of cruel torments, newly devised for dashing that invincible courage of faith which was seen in Christians. Yea further than this. When the persecuting enemies were compelled to change the high tuned accent of their menacing speeches, and to crave but a little conformity to the Emperor's desire in swearing by his fortune, the holy men of God would not once seem to fall away from their profession, by answering with timorous and doubtful words: but glorified God with a clear and constant confession of their Christian faith. Polycarpus Bishop of Smyrna, and justinus Martyr, 
The martyrdom of Polycarpus and justinus.  a man of singular erudition, were both martyred in the fervent heat of this persecution. But above all other places, the consuming flame of the furnace braced out most vehemently, in France that happy Nation, wherein, both of old, and late time, so many were found worthy to give their blood for the name of Christ. Vetius Epagathus, Maturus, Prothenus, Attalus, Sanctus, and Photinus Bishop of Lions, all suffered for the testimony of Christ in France. And Blandina a worthy woman suffered many torments, 
Euseb. eccls hist. lib. 5. cap. 1. Bucole Index. Slanderous speeches against Christians. Euseb. ibid.  and renewed her spiritual courage by continual iteration of these words, Christiana sum, that is, I am a Christian. In like manner Christians were persecuted with the slanderous speeches of Pagans, objecting unto them the banquets of Thyestes, and the chambering of Oedipus, that is, the eating of men's flesh, and incestuous coppulations. But men who are given to the momentaneall delights of sin are not willing to die, because that by death they are separated from all bodily pleasures. The Christians by patient and willing suffering of death for Christ's sake, clearly witnessed unto the world, that they were not addicted to the deceitful pleasures of sin. 
justin. Martyr. Apol.  Nevertheless, these slanderous speeches were credited by the pagans, and took such deep root in their hearts, that those who seemed before to be more meek and moderate than others, now they became full of madness and rage, against Christians: and that which was foretold by our master Christ, it was fulfilled at this time, to wit, The time shall come, that whosoever killeth you, 
john. 16.2.  shall think he doth God good service. The huge number of Martyrs that were slain in the fury of this persecution, are both accurratly and at great length set down by that worthy instrument of God's glory, who lately wrote the Book of Martyrs: I only point out shortly the estate of the Church at this time. In this Emperor's time good men were not wanting, who admonished him to appease his wrath against Christians: such as Claudius Apolinaris, Bishop of Hierapolis, and Melito Bishop of Sardis. But nothing could assuage his cruel heart, until he was cast into the furnace of grievous troubles himself: for his army that fought against the Germans and Samaritans, fell into great distress for want of water, 
The Roman Army supported by the prayers of the Christians.  but was supported by the prayers of the Christian legion that was in his army. For they bowed their knees to Christ, and prayed for help, and the Lord jesus sent rain in abundance to refresh the army of the Romans, & dashed the Barbarians with thunder and fire. In remembrance whereof, the Christian legion was after that time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Fulminatrix. 
Euseb. lib. 5. cap. 5.  After this victory he assuaged his anger, and wrote to the Senate of Rome to deal gently with Christians, by whose prayer he acknowledged both himself and his Army to have received deliverance from God.   

Commodus.  
COmmodus the son of Antoninus, 
Euseb. ecel. hist. lib. 5. cap. 27.  reigned 13. years. Many of the Romans not without cause, called him Incommodus. He presumed to do great things, and to change the names of months, and would have the month of December to be called Commodus, like as the two names of two months, Quintilis and Sextilis had been changed in time past, and called julius and Augustus, for honour of these two well-beloved Emperors. But he was not so well favoured of the people, that this ordinance could have place any longer, then during his own life time. The Church in his days was not altogether free of persecution: for Apollonius a man of noble birth in Rome, and a man of great learning suffered death, because he would not forsake the Christian religion. 
Euseb. lib. 5. cap. 23. Contrary jews.  His accuser also was punished to the death. Such advantages judges might easily have taken, finding so many discrepant laws, some made in favour, and some conceived in disliking of Christians.   

Pertinax and julianus.  
AeLius Pertinax Emperor six months. Didius julianus two months. Eusebius maketh no mention of D. julianus, but of Pertinax only, to whom succeeded Severus. Eseb. lib. 5. cap. 27.    

CENTURIE III.  

Severus.  
AFter Pertinax and julian, Severus governed seventeen years, 
The fifth persecution. Anno. Chr. 205. Euseb. lib. 6 cap. 12.  and eight months. Eusebius reckoneth only twelve years. He stirred up the fifth persecution against the Christians. The crimes objected against the Christians besides those that were objected in the former persecution, were these: Rebellion against the Emperor, sacrilege, murdering of Infants, worshipping of the Sun, and worshipping the head of an Ass: which last calumny was forged against them by the malice of the jews. This persecution raged most severely in the towns of Alexandria and Carthage, 
Euseb. lib. 6 cap. 1 Leonides the father of Origen.  like as the former persecutions had done in Lions and Vienne in France. Leonides the father of Origen was beheaded: his son being but young in years; exhorted his father to persevere in the faith of Christ constantly unto the death. Potamiae a young beautiful virgin in Alexandria, was by the judge condemned to death, and delivered to a Captain called Basilides, who stayed the insolency of the people that followed her to the place of execution, with outrage of slanderous and railing words, 
The conversion of Basilides.  crying out against her: for this cause she prayed to God for the conversion of Basilides to the true faith, and was heard of God, in so much, that he was not only converted to the faith of Christ, 
Euseb. lib. 6. cap. 5. Alexander fellow labourer with Narcissus Euseb. l. 6. c. 39  but also sealed it up with his blood, and had the honour of martyrdom. Alexander who was a fellow labourer with Narcissus in jerusalem, escaped many dangers, yet was he martyred in the days of Decius the 7. great persecuter. Of this Emp erour the Senate of Rome said, Aut non nasti, aut non mori debuisse, that is, Either he should never have been born, or else should never have tasted of death. So it pleased the Lord by his wife dispensation to suffer the days of Traian, Antoninus Philosophus, and Severus, Emperor's renowned in the world to be more cruel against their own people, than the days of Nero, Domitian, Caligula, or Commodus, 
Note.  to the end of the poor Church might learn to be content to be spoiled of all outward comfort, and to lean upon the staff of the consolations of God only. Many that were brought up in the Schools of Origen, suffered martyrdom, such as Plutarch, Serenus, Heraclides, Heron, and another having the name of Serenus also. 
Euseb. lib. 6. cap. 4. Rhais a Martyr burnt before she was baptised. Euseb. ibid.  Among women Rhais was burned with fire for Christ's sake, before she was baptised with water in Christ's name. Innumerable more Martyrs were slain for the faith of Christ, whose names in particular no Ecclesiastical writer ever was able to comprehend, therefore it shall suffice to hear the names of a few. The rest whose names are not expressed, enjoy the crowns of incorruptible glory, as well as those do, whose names are in all men's mouths. It is the comfort of our hearts to remember that the Apostles & Evangelists sealed up with their blood the doctrine which they naught and committed to writ, and no other doctrine: and the holy Martyrs immediately after the Apostles days, sealed up with the glorious testimony of their blood, that same faith which we now profess, and which they received from the hands of the Apostles, but they were not so prodigal of their lives to give their blood for the doctrine of worshipping of Images, invocation of Saints, plurality of Mediators, of intercession, the sacrifice of the Mass, both propitiatory and unbloody, expressly against the words of the Apost le, Heb. 9 ver. 22. and such other heads of doctrine unknown to antiquity. The Roman Church in our days is a persecuting and not a persecuted Church, fruitful in murders, and not in martyrdoms, glorying of antiquity, and following the forgery of new invented religion. 
The death of Sevetus.  This Emperor Severus was slain at York by the Northern men and Scots.   

Bassianus and Geta.  
SEverus who was slain at York, left behind him two sons, Bassianus and Geta. Bassianus flew his brother, and reigned himself alone six years, so that the whole time of his government both with his brother and alone, was 7. years 6. months. 
Euseb. lib. 6. cap. 21.  He put to death also Papinianus a worthy Lawyer, because he would not plead his cause concerning the slaughter of his brother, before the people, but said that sin might be more easily committed than it could be defended. 
Note. Bucole.  He took to wife his own mother in law julia, a woman more beautiful than chaste. In all his time (as he confessed with his own mouth) he never learned to do good, 
The death of Bassinus.  and was slain by Macrinus.   

Macrinus with his son Diadumenus.  
MAcrinus and his son reigned only one year. Euseb. lib. 6. cap. 21.   

Antoninus Heliogabalus.  
Antoninus' Heliogabalus, 
Euseb. lib. 6. cap. 21. Funct. chron.  reigned after Macrinus 4. years. He was a prodigious belly-god, a libidinous beast, an enemy to all honesty and good order. So many villainous things are written of him, that scarcely (if the Reader can give credit to the history) ever such a monster was fashioned in the belly of a woman. At his removing in his progress, ofttimes followed him 600. chariots laden only with bawds and common harlots. His gluttony, filchinesse, and excessive riotousness, 
The death of Heliogabalus.  are in all men's mouths. He was slain of the soldiers, drawn through the City, and cast into Tiber.   

Alexander Severus.  

Euseb. lib. 6. cap 28. Chrons'. Funct.  ALexander Severus the adopted son of Heliogabalus, reigned thirteen years. He delighted to have about him wife and learned Counsellors, such as Fabius, Sabinus, Domitius, Vlpianus, etc. This renowned Lawyer Vlpianus was not a friend to Christians, 
Vlpianus an enemy to Christians.  but by collecting together a number of laws made against Christians in times past, he animated the hearts of judges against them. And this is a piece of the rebuke of Christ, that Christians have borne continually to be hated of the wise men of the world. 
Hist Magdeb. cent. 3.  Hereof it came to pass, that in this Emperor's time, albeit he was not so bloody as many others had been before him, (and therefore his Empire was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unbloody) yet not a few suffered martyrdom even in the days of Alexander, such as Agapetus, a young man of fifteen years old, 
The martyrdom of Agapetus.  at Praeneste a town of Italy: he was assayed with many torments, and finally with the sword he was beheaded. The judge who gave out sentence of death against him, fell out of his judicial seat, and suddenly died. The martyrdom of Cecilia, if by her travels Valerian her espoused husband, and Tiburtius his brother, and 400. more had been converted to Christ, and secretly baptised by Vrbanus Bishop of Rome, immediately before her death: I marvel that no mention should be made by Eusebius of such a rare and miraculous work. Senators and noble men at Rome, such as Pammachius, Simplicius, and Quiritius, 
Hist. Mag. cent. 3.  with their wives and children died for the faith of Christ, with many others. The favour that this Emperor showed to Christians, against whom the very stubbering cooks did contend, challenging unto themselves the right of a place wherein Christians were accustomed to convene for exercise of divine service, this favour, I say, seemeth to have proceeded from the council of Mammea his Christian mother, rather than from the counsel of Vlpianus that renowned lawyer an hateful adversary to Christians. 
Mammea the Emperor's mother is instructed by Origen in the faith.  But Mammea his mother hearing the report of the learning of Origen sent for him and by him was instructed in the grounds of Christian faith. The learned doctor who wrote the book of the martyrs, very judiciously observeth the iniquity of this time, whereinto no Christian Churches were erected, 
Note.  when as yet (notwithstanding of the favour of the Emperor at some times) no public house could quietly be obtained for the Christians: so that by reason hereof may appear the decretal epistle of Pope Hyginus concerning the dedication of Churches is forged and feigned, because the reign of Alexander is a long time posterior to the days of Hyginus (who lived under the reign of Antoninus Pius) and in the reign of A lexander as yet there was great difficulty to obtain a place whereinto Christians might assemble together. The just deserved punishment of Turinus, whom the Emperor caused to be fastened to a stake in the open market place, 
Turinus killed with smoke. Severus his death.  and thereto be killed with smoke, the Herald standing by and crying to the people, Smoke he sold and with smoke he is punished. This punishment I say declareth that this Emperor counted flatterers worthy of great punishment. 
Bucole. Index. chron.  Alexander and his mother Mammea were both slain by his own soldiers.   

Maximinus.  

Euseb. lib. 6. cap. 28.  AFter Alexander Severus Maximinus was Emperor and reigned 3. years: A man of base parentage, of an huge stature, promoted to honours by Alexander, who nourished a serpent in his own bosom (as the proverb speaketh) when he advanced Maximinus an ingrate foster to great dignities and honours. For by his means the army killed Alexander, and his mother Mammea, and saluted him and his son Emperors without advice of the Roman Senate: 
Eucole, Index. chron. The 6. persecution. Ann. Christi. 237. Euseb. lib. 6. cap. ●8.  a man hated of all good men, beloved of evil men, more grievous to the citizens of Rome then to their enemies, who for hatred of the house of Alexander (as Eusebius recordeth) raised up the sixth persecution against Christians, specially against the teachers and leaders of the Church, thinking the sooner to vanquish the rest if the Captains and guiders of them were made out of the way.  

Origen wrote a book de martyrie. Euseb. lib. 6. cap. 28.  Origen at this time wrote a book de martyrie, and dedicated it to Ambrose and Protectetus, pastors of the Church of Caesarca: because these two under this persecution had sustained great afflictions, and constantly persevered in the true faith. No persecution was more violent, no persecution endured shorter time. In no persecution are the names of suffering martyrs so obscured and covered with silence, possibly because the book of Origen de martyrio through injury of time is not to be found, therefore some learned men do refer the martyrdom of such as we have spoken of in the days of Alexander to this time, or to the persecution of Decius. I will not dispute of such doubtsome things. Three other things that are more necessary to the edification of the Church I will touch. 
1 The malice of Satan against true Pastors.  First the malice of the devil, who hateth the welfare of the sheepfold of Christ, and laboureth either to spoil it of true Pastors, or to send in among them poor sheep hirelings, and men not regarding the welfare of the flock, but their own gain: or else, if they have true Pastors, to move the flock to be disobedient to faithful and vigilant Pastors. The stock that can eschew all these three snares of the devil, and all these three woeful calamities, so oft seizing upon the poor sheepfold, they are in good estate. Read Chrysostome writing upon the 13. chap. Heb. ver. 17. 
2  Another thing is worthy to be marked, that in three great persecutions, in the fifth, sixth, and seventh, Origen a man more renowned in his life time then after his death, God vouchsafed upon him two great honours, but not the third, whereof he was most of all desirous. He encouraged his father Leonides, 
Not●  and his disciples, Plutarch, two S●reni, Heron and Heraclides patiently to suffer martyrdom in the days of Severus. Next he wrote a book de martyrio in the days of Maximinus the sixth persecuter, 
Origen got not the honour of martyrdom.  whereby doubtless many were encouraged patiently to suffer evil for Christ's sake. What remaineth now but the third and principal honour of martyrdom itself, whereunto he had a bend desire in the days of Decius the 7. persecuter, but then he fainted, as shall be declared hereafter God willing? When we call to mind this weakness of Origen, 
Note.  let all the cogitations of our hearts stoop, and think that we are not meet for great things, but if the Lord call us to suffer great things for his Names sake, the Lord perfect his strength in our infirmity and weakness. Thirdly let us mark the great difference that is between the volume of the book of holy canonicke and sacred Scripture, and all other books whatsoever. In Scripture the overpassing of matters of great importance and moment is not for ignorance, misknowledge or doubting of those things that are overslidden, 
difference betwixt holy scripture and other books.  but for mystery and representation of things more necessary to be known: as namely when Moses a most accurate writer of the life, death, and genealogies, of holy patriarchs: overpasseth the description of the genealogy, death, & beginning, of the life of Melchisedecke: this was done of purpose to bring in Melchssedeck, as a type and figure of the true king of peace Christ jesus, as the Apostle declareth, Heb. 7. but among ecclesiastical writers I find a preterition of the names of these worthy Pastors who were martyred for the cause of Christ in the sixth persecution, and this overpassing with silence so weighty a matter, is a secret confession of ignorance in this part of the history, together with a doubting, whether Vrbanus the first, Valerianus, Tiburtius, Cecilia, and Martina suffered under Alexander, or under Maximinus, or under Decius. Yea Platina writeth it was the opinion of some men that Vrbanus 1. was martyred in the persecution of Dioclesian. I have insisted at greater length in this purpose to the end that every man may give unto sacred scripture that reverence that is due unto it, but other writings let us read them with judgement, for assuredly there is palpable weakness in them. 
The death of Maximinus and his son. Func, chron.  In the end this wicked persecuter Maximinus and his son were slain by his own soldiers at the siege of Aquileia.   

Gordianus.  
THe tyranny of Maximinus enforced both the Senate of Rome and likewise their oppressed confederates in Africa to advise by what means the distressed estate of the Commonweal might be supported. And first Gordianus a man of noble birth in Rome, and at that time Praconsul in Africa, with his son bearing the name of Gordianus with his father, these two were declared to be Emperors to resist the tyranny of Maximinus, but they were both cut off by Capellianus, Captain of the Mauritanians. Within a short time the senate of Rome choosed Maximus Pupienus and Balbinus to be Emperors, and to resist the tyranny of Maximinus. But this election displeased the people of Rome, therefore they were compelled to associate Gordianus a young man of 13. years old in conjunct authority with them. This Gordianus was the nephew of him who was Proconsul in Africa: and the soldiers made out of the way, Max. Pupienus and Balbinus. So Gordianus reigned himself alone without associates six years. 
Chron. ●unt.    

Philippus.  
PHilippus a man borne in Arabia and his son reigned five years, Eusebius saith 7. years. He was the first Emperor who became a Christian, 
Chron. Fund. ●●cole.  and was baptised by Fabianus B. of Rome. He was content to stand among the number of the penitents who made confession of their sins, 
Euseb. lib. 6 cap. 34.  for his life was reprooveable in somethings before his conversion, especially in slaying of Gordianus an Emperor inclined to peace. Decius one of the Captains of his army conspired against him, 
Philippus his death.  and slew him, and his son reigned in his stead.   

Decius.  
Decius' and his son obtained the Empire. 
Chron Fun●. The 7 persecution. Ann. Ch. 250.  2. years: Whether for hatred of Philip his master, whom he had slain, or for detestation of Christians, or for covetous desire of the treasures of Philip left in the custody of Fabian B. of Rome, or for some other cause, it is not certain. Always he moved a terrible persecution against the Christians. The martyrs who suffered death in the time of this persecution were innumerable. Some few of the principal martyrs I shall rehearse, 
Alexander and Babylas both died in prison.  Alexander Bishop of jerusalem died in prison at Caesarea. Babylas Bishop of Antiochia died likewise in prison. Fabian Bishop of Rome suffered martyrdom. Dionysius Alexandrinus by a wonderful providence of God escaped the hands of persecuting enemies. Cyprian Bishop of Carthage was banished and reserved to the honour of martyrdom until the days of Valerian the eight persecuter. 
Origen at jerusalem closeth the book and weepeth.  Origen who from his childhood was desirous of the honour of martyrdom, in this persecution of Decius he fainted, and his heart was so overset with fear to have his chaste body defiled with an ugly Ethiopian, that he choosed rather to offer incense to the Idol, then to be so filthily abused. For this cause he was excommunicated by the Church of Alexandria, and for very shame fled to judea, where he was not only gladly received, but also requested publicly to preach at jerusalem. Nevertheless in stead of teaching he watered his face with tears, when he read these words of scripture. To the wicked man saith God, What hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Ps. 50. ver. 16. These words so deeply wounded his heart with grief, that he closed the book and fate down and wept, 
Hist. Mag. cent. 3. cap. 10.  and all the congregation wept with him. No pity nor compassion was had neither of sex or age. In this persecution, 
The teeth of the holy martyr Apollonia.  Apollonia, a virgin of good years, after they had dashed her face with battons till all her teeth were stricken out of her jaws, they burned her quick at the port of Alexandria. This is that holy martyr whose teeth the Roman Church in our days say that they have them as holy monuments kept in the treasures of their relics until this time. But the trial that was taken of late days by Henry the eight king of England, seeking for the teeth of Apollonia as a remedy of the toothache clearly proveth that many teeth are supposed to be the t eeths of Apollonia that were never fastened in her jaw bones. 
Chemnisius dereli quiis.  The death of Quinia, Ammonarion, Mercuria, Dionysia, clearly declareth what pity was had of the weaknesses of women. julianus. an old and gouty man burned with fire testifieth what regard was had to the grey hairs of ancient men. 
Note.  Dioscorus a young man not exceeding 15. years of age, albeit they were ashamed to condemn him to death, yet he escaped not many painful torments, and was a glorious Confessor with patient expectation awaiting until the Lord should call him to the honour of martyrdom. 
The Martyrdom of Nemesion.  Nemesion was accused in Alexandria as a companion of brigants, and was punished with stripes and fire unto the death with greater severity than any brigant, albeit his innocence was sufficiently known. Ammon, Zenon, Ptolemeus, Ingenuus, Theophilus, warri ours and knights standing by the tribunal seat beckoned with their hands to a certain weak Christian, who for fear was ready to incline and fall, that he should continue constant, and stepped to the bench, and professed themselves to be Christians. This daily increasing courage of Christians, who were emboldened by the multitude of sufferings, astonished & terrified the judges: Ischirion was slain by his own master. 
Euseb. lib. 6. cap. 41.  The number of martyrs in Alexandria and Egypt, (of whom Dionysius in this Epistle written to Fabius Bishop of Antiochia maketh mention) clearly testifieth that if the names of all those who suffered martyrdom in the towns of Rome, Carthage, Antiochia, Ephesus and Babylon, were particularly set down, together with the names of others who suffered in other towns of Asia, Africa and Europe: subject to the dominiof the Roman Emperor, it were not possible in the volume of a little book to comprehend them all. For mine own part I presume not to do it, but I reverence the painful travels of learned men who have dipped deeply into such a fruitful subject, specially the writer of the book of martyrs. Only I find somethings in this seventh persecution, which the principal purpose wherefore I have collected this compend will not permit me to pass over with silence. 

The verity hath no need to be underpropped with lies.  
Note.   Namely these: first, let no ma n think that the verity is weak, and hath need to be strengthened by a lie, as Nicephorus is accustomed to do. The seven martyrs of Ephesus, whose names were Maximianus, Malchus, Martinianus, Dionysius, joannes, Serapion, and Constantinus, were lurking in a cave, the entry whereof Decius commanded to be closed with great heaps of stones, to the end that the forenamed Christians might be killed with famine, which came to pass indeed: Yet famine could not separate these holy Martyrs from Christ. But Nicephorus the father of many other fables also saith, that they fell on sleep, which they continued till the time of Theodosius, that is, from the 250. until the 379. year of our Lord, and then they did awake out of their sleep, 
Nic●phorus. lib. 5. cap. 27.  saith Nicephorus: But he who will give hasty credit to Nicephorus fables, writing of the 7. martyrs, who lurked in a cave of mount Caelius and to Euagrius description of Barsanuphius an Egyptian monk, who enclosed himself in a cottage beside Gaza for the space of 50. years, and used no kind of bodily refreshment to sustain his earthly tabernacle, he may be easily led to all kind of error. 
Note.  The second thing worthy to be marked, is, that many persecuted preachers had wives and children, as the history recordeth. Cheremon Bishop of a city in Egypt called Nilus fled to the mountains of Arabia, accompanied with his wife, and returned not again to Egypt, neither was he seen of those who sought him in the wilderness, 
Euseb lib. 6. cap. 42. Married Bishops.  Dionysius Bishop of Alexandria, who miraculously escaped the cruelty of persecuters, maketh express mention of his children, Deo mihi ut migrarem praecipiente, viámque mirabiliter aperiente, ego & liberi, & multi fratres egressisumus; that is, after that God had commanded me to remove, and had miraculously opened a passage unto me, 
Euseb lib. 6. cap. 40.  I and my children, and brethren went forth: If antiquity be regarded, Bishops who do marry, are not Nicolatian Heretics, but rather such as forbid to marry teach a doctrine of devils. 

1 Tim. 4.3.  
Note.   Thirdly it is to be marked, that in time of this vehement persecution, many fainted and fell back from the open profession of Christian faith. 
The rigour of Novatus.  Others to provide timous remedy against such defections, gave out a rigorous sentence against such as had fallen of infirmity, that they should not be received again into the fellowship of the church. In this opinion was Novatus, and his complices. And by their example we should learn to beware of such men as under pretence of zeal perturb the unity of the Church, and invent remedies to cure the maladies of the diseased Church, which are worse than the sickness itself, as the Novatians did: Weakness at some time is to be pitied, 
Euseb. lib. 6. cap. 43.  but devilish rigour pitying no man, who falleth of infirmity, is a lesson that hath no allowance in the book of God. 
Gal 6.1.  This cruel tyrant, after he had reigned two years, made war against the Scythians (some call them the Goths) by whom he was vanquished in battle, and fearing to be overtaken, and to come under the tyranny of barbarous people, he cast himself into a deep pit, where he ended his life, 
Bucole Index. Chron. chron. Funct.  and his body could not be found. The great desolations that were made in the world about this time by the plague of pestilence the Ethnics imputed the cause of them to the Christians. But Cyprian, whose pen the Lord guided better, declared that the cause of all these calamities was the worshipping of Idols, the contempt of God's true service, 
Cypry. ad Demetrianum.  and the persecuting of innocent Christians.   

Gallus and Volusian.  
AFter Decius, Gallus and Volusian his son reigned two years. 
Euseb. lib. 7. cap. 1.  He walked in the footsteps of Decius. He was slain by Emilian, who presumed to reign, but he was so hastily made out of the way, that Eusebius and many other Historians misknow his name in the Catalogue o● Emperors.   

Valerianus and Gallienus.  
VAlerianus and Gallienus his son, reigned 15. years. viz. Gallienus with his father in coniunct authority 7. years, after his father's captivity and death, he reigned alone eight years. In the first three or four years of the Empire of Valerian, he was favourable and friendly to Christians, and great numbers of them were found in the Emperor's Court: But afterward he was seduced by an Egyptian Sorcerer, who hated Christians, because that by them he was hindered from practising his magical charms. So the eight persecution began under Valerian. 

The 8. Persecution.  
Euseb. lib. 7. cap. 10.  
Anno Chr. 259.  
The martyrdom of Laurence.   In this persecution suffered three Bishops of Rome, Lucius, Stephanus, and Sixtus; and a Deacon, Laurence who was laid upon an hot broiling iron, and patiently, endured the torment of fire. This is that Deacon who called the poor the treasure of the Church: for than is the Church rich, when it is rich in good works, and feedeth, clotheth, and visiteth Christ in his hungry, naked, and diseased members. Dionysius Bishop of Alexandria, was banished to Cephro, a place in the wilderness of Libya. 
Euseb. lib. 7. cap. 11.  Priscus, Mal●bus, and Alexander were devoured by beasts in Caesarea, 

Euseb. lib. 7. cap. 12.  
The martyrdom of Cyprian.  
Naz. in jeudem Cypriani.  
Theosecnus B. of Caesarea, encourageth Marinus.   Palestina. Cyprian Bishop of Carthage was beheaded. Marinus a Roman Captain in Caesarea, was envied for the dignity and honour he was advanced unto, and he was accused to be a Christian, and consequently to be uncapable of great preferments and dignities: he was encouraged by Theotecnus Bishop of Caesarea, patiently to suffer death for the cause of Christ, by taking him into a secret chamber and laying before him a drawn sword and the book of the Gospel, and bidding him take his choice of one of these two which he liked best: Marinus liked better the book of the Gospel then of the sword; and was martyred for the faith contained in that sacred book of holy Scripture. 

Euseb. lib. 7. cap. 15.  
Euseb. lib. 7. cap. 16.  
The miserable captivity of Valerian.  
Euseb. lib. 7. cap. 13.  
Bucol. Index. chron.   Astyrius a noble Senator, carried the body of this holy Martyr Marinus upon his own shoulders, and buried it hounourably. In the end the Lord delivered this persecuting Tyrant into the hand of Sapor, King of Persia, who not only detained him in straight captivity, but also abused him most filthily, and made his body a footstool, and trampled upon his neck at such times as he was about to mount on horseback.  
This fearful captivity of Valerian had unto it a notable testimony of the wrath of God against persecuters. For like as he trampled under his feet the Church of Christ: so in like manner the Lord gave his neck and back to be trampled upon by the feet of his enemies. 
Note.  This example of God's heavy indignation somewhat terrified Gal●ienus his son, and he gave out an edict, for the safe returning of such as were banished, 
Euseb. lib. 7. cap. 13.  to their own dwelling places, and for staying the rage of persecution. Dionysius Bishop of Alexandria, having liberty granted by the Emperor's edict to return from banishment, came back again to Alexandria, wherein he found such terrible desolation by famine and pestilence, that there remained not of men, women, and children so many alive as there were wont to be of ancient hoare-headed men, walking upon their streets: the Lord was so highly displeased with the unthankful world, that he was determined to consume them who had consumed his people.  
The good carriage of Christians at this time is worthy to be marked, 
Christian's full of pity.  who were full of charity and love, and visited the sick, and did all offices of humanity to those who were diseased, or dead: whereas the Pagans by the contrary forsook their dearest friends, left them comfortless, and thrust out such as were half dead into the streets, and left them there unburied, and to be eaten with dogs. This is written in the letter of Dionysius inserted in the history of Eusebius. 
Euseb. lib. 7. cap. 21.22.  So great difference is between Christians trained up in the school of Christ, and others, who have not been fed with the sincere milk of the Word. Christians in time of sickness were more dutiful to their enemies, than others were unto their friends.  
If any man would defend worshipping of images to be an ancient custom in the Church, 
The history of Eusebius concerning the two brazen images in Caesarea Philippi Euseb. lib. 7. cap. 18.  by the two brazen images, which were set up in Caesarea Philippi, for a memorial of the miracle that Christ wrought in curing of the woman who had a bloody issue, this place of Eusebius will make nothing for him. For these images were not made for adoration, neither were they set up in temples, nor worshipping places, but in the very street, before the door of the woman who had been cured. The places whereunto Christians were gathered together for divine service, at this time are called in the mandate of the Emperor Gallienus, Caemiteria. In these places no man readeth that images were set up. 
Euseb. lib. 7. cap. 13.  Besides this, these images were graven or molten by the hands of Pagans, and not of Christians: and this fact was done by imitation of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to the custom of the Gentiles; he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the custom of her own kindred, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as is said. Yet may we take warning by this place, 
Note. Similitude.  to beware of the small beginnings of error. Images have been like unto a base borne fellow, who at the first can have no credit to set his head into the King's palace, but afterward he getteth access into the outer court, and in the end, his credit daily increasing by degrees, he getteth favour to lie in the King's bedchamber: even so in the first 300. year of our Lord, images were not brought in, into places of holy conventions: afterward they were brought in, into Churches, but not worshipped, as the Epistle of Gregorius the first, written to Severus Bishop of Marsil, clearly testifieth. But in the end adoration of images was in so frequent use, as if it had been the principal point of the worship of God.   

Claudius and Quintilius.  

Eusib. lib. 7. cap. 20.  Claudius', after Gallienus reigned two years. And his brother Quintilius seventeen days. He is not reckoned by Eusebius in the roll of Emperors.   

Aurelianus.  
AFter Quintilius, Aurelianus possessed the crown six years. 
Euseb. lib. 7. cap. 30. The 9 Persecution. Anno Chr. 278.  In the beginning of his reign he was not a great disturber of Christians. Notwithstanding in continuance of time, his nature somewhat inclinable to severity, was altered to plain tyranny, which tyranny first he showed beginning with the murder of his own sister's son, as witnesseth Eutropius. After that, he proceedeth to move the ninth persecution against Christians: albeit the merciful working of God did soon overthrow all the wicked purposes of the Emperor. For as the edict and proclamation should have been denounced, for the persecuting of Christians, 
Note.  the mighty hand of God from above did suddenly stop his purpose: clearly declaring to all men, that there is no power to work any violence against the servants of God, 
Euseb. lib. 7. cap. 30. Funct. chron.  unless his permission do suffer them, and give them leave. Here I see that D. john Fox, writer of the book of Martyrs, taketh leave of Vincentius martyrology. If others had done the like, they had not heaped up so many Martyrs in the days of Claudius Quintilius, and Aurelian as they have done. For Eusebius had assuredly made mention of it, if the number had been so great as Vincentius recordeth. Before the Emperor's mind was altered and inclined to tyranny against Christians, he assisted with his authority the Bishops convened at Antiochia, for the deposition and excommunication of the heretic Samosatenus, 
Aurelian with civil authority assisteth the Church against Samosatenus. Euseb. lib. 8. cap. 3.  and so the Emperor's authority being interposed, this proud Heretic was compelled to stoop and to give place, and with great ignominy was driven from the town of Antiochia. In his place Domnus was elected to be Bishop of Antiochia, a man endued with good graces, the son of Demetrian, who immediately before Samosatenus governed the Church of Antiochia. And here again it is to be marked, that the Bishops at this time (albeit it was a time of persecution) yet did they not abhor from marriage: 
Note.  for Demetrianus Bishop of Antiochia, was a married man and had children, and Domnus his son, so that the prohibition of marriage to men in spiritual offices is not an ancient doctrine.   

Annius Tacitus and Florianus.  
AFter Aurelian was slain between Bizans and Heraclea, the Imperial chair was vacant six months. The Senate of Rome elected Annius Tacitus to be Emperor. He continued but six months in his government. Eusebius overpasseth his name with silence, 
Funct. chron.  as likewise the name of his brother Florianus, who aspired to the Imperial dignity.   

Aurelius Probus.  
AVrelius Probus a gentle and peaceable Emperor, reigned six years, 
Euseb. Func. chron.  three months. He was envied by his Captains and Soldiers, because he appointed them to plant vineyards, and said there was no great need of soldiers, 
His death. Func. chron. Bucol.  where no enemy was to be feared. He was slain by his soldiers.   

Carus, Carinus, Numerianus.  
CArus with his two sons, Carinus and Numerianus reigned after Probus. 
Euseb. lib. 7. cap. 30.  All these three continued not above the space of three years. And Numerianus was slain by his own father in law, 
Func. chron.  called Aper. Carus was slain by thunder: and Carinus was overcome in battle, and slain by Dioclesian, 
Bucol. Index. chron.  whom the Roman army had declared to be Emperor, while Carinus was yet alive.   

Dioclesianus and Maximinianus.  
LIke as Dioclesian overcame Carinus the son of Carus in battle, even so likewise he slew Aper, the father in law of Numerianus, 
Func. chron.  with his own hands. Whether this was done for detestation of sin, or for desire of government, it is uncertain. Always some affirm that his concubine Druas' had said unto him, that he should kill a wild Boar before he should be Emperor. And after the kill of Aper (which name by interpretation signifieth a wild Boar) he became Emperor. In the beginning of his reign he choosed for his colleague Maximianus surnamed Hercules, father to Maxentius. And these two choosed other two, viz. Galerius and Constantius Chlorus, the father of Constantine, whom they called Caesar's: but the honourable title of Augustus Dioclesian & Maximian retained to themselves. These two Augusties reigned 20. years. Constantius Chlorus Caesar continued fifteen: Galerius Caesar 21. years. Dioclesian and Maximianus Herculeus, abstained from persecuting of Christians until the nineteen year of their reign. Before I touch the History of the tenth persecution, three things are to be premitted. First, that after the persecution of Valerian the eight Persecuter, the Church enjoyed great peace, which albeit it was like to be cut off by the altered mind of Aurelian, yet the wise dispensation of the wisdom of God, provided that all his cruel enterprises were disappointed. 
Psal. 129.4.  The righteous Lord cutted the cords of the wicked. Secondly, Christians were in great favour and credit with Emperors, and to them was committed the government of Provinces and Nations, as clearly appeared in the preferment of Dorotheus and Gorgonius. Thirdly, they had liberty to build Oratories and Temples, large and ample in every City. 
Temples were built by Christians after the death of Valerian. Euseb. lib. 3. cap. 1.   
All this came to pass in the forty years' peace, that intervened between the reign of Valerian, and the nineteenth year of the reign of Dioclesian. Yet the Church of Christ in this short time began to be festered with the corrupt manners of carnal and fleshly people, so that contentions abounded, but charity waxed cold in the Church of God. What wonder was it then that the Lord permitted this tenth and most horrible persecution of Dioclesian to stir and to waken drowsy Christians, who were beginning to be fashioned according to the likeness of the world?  
In the nineteenth year of his Imperial authority, and in the month of March, 
The 10. Persecution. Anno Ch. 308.  this horrible persecution began to arise: Dioclesian in the East, and Maximianus in the West, bending all their forces to root out the profession of Christians, out of the world, Dioclesian was puffed up in pride for his manifold victories and triumphs, and would be counted a God, and adorned his shoes with gold and precious stones, and commanded the people to kiss his feet. This Persecution continued ten years, even until the seventh year of the reign of Constantine the great. So that whatsoever cruelty was practised by Maximinianus, Maximinus, Maxentius, and Licinius, all goeth under the name of Dioclesian, the author of this tenth persecution. Cruel edicts and proclamations were set forth in the beginning of this persecution, commanding to overthrow & cast to the ground the Temples of Christians, to burn the books of holy Scripture, to displace all such as were magistrates and were in office, and to cast Christian Bishops into prison, and to compel them with sundry kinds of punishments, to offer unto Idols. Also common people, who would not renounce the profession of Christianity to be spoilt of their liberty. 
Euseb. lib. 8. cap. 3. The great cruelty used in this 10. persecution.   
These edicts were hastily put in execution. Many Christians were scourged, racked, and cruciated with intolerable torments. Some were violently drawn to impure sacrifice, and as though they had sacrificed, when indeed they did not, were let go: some were down upon the ground, and drawn by the legs a great space, and the people was made to believe that they had sacrificed: some stoutly withstood them, and denied with a loud voice, that they had not been, or ever would be partakers of Idolatry. Notwithstanding, of the weak sort, many for fear and infirmity gave over even at the first assault. When the foresaid edicts were proclaimed, 
john a noble man borne, rend in pieces, the Emperor's Proclamation. Euseb. lib. 8. cap. 5.  both the Emperors happened to be in the town of Nicomedia: notwithstanding a certain Christian being a noble man borne, whose name was john, ran and took down the proclamation, and openly tore and rend it pieces. For which fact he was put to a most bitter death, which he patiently endured until his last gasp. The general Captain of the army of Dioclesian, gave choice to the soldiers, whether they would obey the Emperor's commandment in offering sacrifices, and keeps still their offices, or else lay away their armour, and be deprived of their offices: but the Christian soldiers were not only content to lay away their armour, but also to offer themselves unto the death, rather than to obey such unlawful commandments.  
In Nicomedia the Emperor refraind not from the slaughter and death of the children of Emperors, 
Euseb. lib. 8. cap. 4.  neither yet from the slaughter of the chiefest princes of his court, such as Peter, 
Note.  whose body, being beaten with whips and torn that a man might see the bare bones, and after they had mingled vinegar and salt, they poured it upon the most tender parts of his body, and lastly roasted him at a soft fire as a man would roast flesh to ear, and so this victorious martyr ended his life. Dorotheus and Gorgonius being in great authority and office under the Emperor after divers torments were strangled with an halter. 
The martyrdom of P●ter Do●orbeus and Gorgonius. Euseb. lib. 8. cap. 6.  The torments that Peter suffered, encouraged them to give a worthy confession that they were of that same faith and religion that Peter was of. This persecution raged most vehemently in Nicomedia, where the Emperor's palace through some occasion being set on fire, the Christians were blamed as authors of that fact: Therefore so many as could be found out, were burned with fire, or drowned in water, or beheaded with the sword, amongst whom was Anthimus Bishop of Antiochia, who was beheaded. The bodies of the sons of Emperors that were buried, they digged out of their graves, and sent them in boats to be buried in the bottom of the sea, lest Christians should have worshipped them as gods, if their sepulchers had been known, such opinion they had of Christians. 
Euseb. lib. 8. cap. 6.  The number of twenty thousand burned in one temple of Nicomedia by Maximinus smelleth of the liberty that Nicephorus taketh in adding many things to the verity of the history. The martyrdom of Serena the Emperor Dioclesian's wife is rejected by learned men as a fable, albeit recorded by Hermannus Gigas. The number of Christians cast into prison and appointed for death was so great, that scarcely a void place could be found in a prison to thrust in a murderer, or an opener of graves, such heaps of Christians were enclosed in dark prisons. 
Euseb. lib. 8. cap. 6.  The martyrs of Palestina, of Tyrus in Phenicia, of Tarsus, of Antiochia, of Alexandria, of Miletina in Armenia, and of Pontus, Cappadocia and Arabia, they could not easily be numbered. 
Horrible cruelty against Christian wom●n.  In Thebaida, horrible and unnatural cruelty was used against christian women, whom they hanged upon gibbets with their heads downward toward the ground, and fastened one of their legs only to the gibbet, the other being free: thus their naked bodies hanging upon trees in manner aforesaid, 
Euseb. lib. 8. cap. 9  presenced to the beholders a spectacle of most vile and horrible inhumanity. In like manner the branches of trees were artificially bowed down to the earth, and the feet and legs of Christians tied to them, so that by their hasty returning again unto their natural places the bodies of Christians were rend in pieces. This was not a cruelty finished in a short space of time, but of long continuance, some days 20. some days 60. and at sometimes an hundred were with sundry kinds of torments excruciated unto the death. And these torments they suffered with joy and gladness, and singing of Psalms until the last breath. 
Euseb ibid. A town in Phrygiaset on fire, and all the inhabitants burnt with fire. Euseb. lib. 8. cap. 11.  In Phrygia a town was set on fire by the Emperor's commandment (the name whereof Eusebius passeth over with silence) and the whole inhabitants being Christians, men, women, and children, were burned with fire. Tirannion Bishop of Tyrus, Zenobius Presoyter of Sidon, Siluanu's Bishop of Gaza, and Pamphilus a worthy Presbyter in Caesarea, whose life and death Eusebius hath described in a several treatise, 
Euseb. lib. 8. cap. 13.  all these (I say) were crowned with martyrdom. Maximinus' Emperor of the West, whose persecution Eusebius describeth not at such length as though persecution of Dioclesian in the East, 
Mauritius with a whole legion of Christian soldiers martyred. Hist. Mag. cent. 4.  he was like unto a wild Boar trampling under his feet the vineyard of God. He slew Maximinus a noble Captain with a legion of Christian and Theban soldiers, because they would not consent to offer sacrifice unto idols. This was done beside the river of Rhonne. The martyrs of France, Italy and Germany, specially at Colen and Triers, where the blood of Christians was shed in such abundance, that it ran like small brooks, and it coloured great and mighty rivers. the multitude (I say) of these holy martyrs, and the diversity of torments daily excogitated against them, what memory is able to comprehend, or what tongue is able sufficiently to express? In the end, when these two Emperors were drunken with the blood of the Saints of God, and saw that the numbers of Christians daily increased, they began to relent their fury and madness a little, being at last content that the punishment of Christians should be the thrusting out of their right eyes, and the maiming of their left legs with condemning them to the mines of Metals. 
Euseb. lib. 8. cap. 12. Pro. 12. vers. 10  The mercies of the wicked are cruel, saith Solomon. Before two years were fully complete after the beginning of this tenth persecution, these two furious persecuters (for what cause God knoweth) gave over their imperial function, and remained not Emperors any more, but as private persons, Dioclesian after he had denuded himself of the imperial dignity, 
Euseb. lib. 8. cap. 13. Diocletian and Maximian give over their imperial function Bucol.  lived almost 9 years. Maximian within four years after, was slain by the commandment of Constantine. The imperial dominion than remained with Constantius Chlorus and Galerius Maximinus. these two divided the whole monarchy between them. Constantius contented himself with France, Spain and Britain: Galerius Maximinus had the rest. Constantius took Constantinus his son to be Caesar under him, and Galerius Maximinus choosed his two sons, Maximinus and Sonerus to be Caesar's under him. The Roman soldiers also set up Maxentius the son of Maximianus Herculeus to be their Emperor: against whom Galerius sent his son Severus, who being slain, he choosed Licinius in his stood. Of these five, who reigned at one time (the like whereof came not to pass at any time before) two Emperors and three Caesars, three of them viz. Galerius and Maximinus his son, and Licinius prosecuted the persecution, begun by Dioclesian, near the space of 7. or 8. 
Note.  years, which was to the year of our Lord 318. The other two, Constantius and his son Constantine were favourable to Christians.   

Constantius and Galerius Maximinus.  
COnstantius Chlorus reigned as Emperor 13. years. Others say 16. some say 11. years. He ended his life in peace at York. 
Hist. Magd. Constantius tried his Captains whether they were Christians, or not.  He was not only friendly to Christians, but also he counted them the only faithful subjects to Emperors. And such, as he perceived that for love of honour, gain, or any worldly commodity would make shipwreck of a good conscience and sacrifice to idols (albeit they had allowance by his own feigned commandment, given out for exploration of the religion of his Captains and soldiers, rather than seriouslly and from his heart, allowing the worshipping of idols) these (I say) who made no conscience to worship idols for conquessing favour at the Emperor's hands, he disauthorized them, 
Euseb. lib. 2. de vita Constantius lib. 1.  removed them from offices and counted them men who were false to God, and would never be true to him.  
Maximinus' elder and younger in the East part of the world were cruel persecuters. Because ecclesiastical writers do not clearly distinguish the cruelty of the father from the cruelty of the son, I shall comprise all under the name of Galerius Maximinus the father of the other Maximinus. 
A comparison betwixt Maximinus and Pharaoh.  He was not unlike unto Pharaoh, for when the correcting hand of God was upon him, than he relented his fury: but when the plague ceased, he returned again to his wont malice. First God smote him with a wonderful uncouth disease, so that his flesh began to putrify and innumerable multitude of vermin swarmed out of his inward parts, than he commanded that the persecution should cease, and that Christians should pray for him, and he published edicts of peace in their favours throughout all his dominions. But scarce continued he in this good resolution 6. months, when as he sent out contrary edicts, and caused them to be engraved in brass (which thing was not done at any time before) and to be set up in every City, 
Euseb. lib. 9 cap. 7.  whereupon ensued a grievous persecution of Silvanus' Bishop of Emisa. Lucianus Bishop of Antiochia, who suffered martyrdom at Nicomedia after he had given in his apology to the Emperor, and Peter Bishop of Alexandria. 
Euseb. lib. 9 cap. 6.  The martyrdom of king Antheas and 37. thousand more martyrs with him I pass by as a thing uncertain: because Eusebius could not have overpassed with silence such a rare and wonderful cruelty committed in his own time, if it had been of verity done, as some allege. Other thirty thousand are said to have been martyred in sundry places, and this is very probable, because the martyrs who suffered in this tenth persecution were innumerable. Quirinus' Bishop of Scescania a town of upper Pannonia was thrown into the flood having an handmill hanged about his neck, 
Quirinus' his death.  and so was drowned. I leave a recital of the names of all the rest of the martyrs, of whom I read to have suffered martyrdom at this time, like as I have done in all the preceding persecutions.  
Now to speak somewhat of the cruel edict of this Emperor ingraued in brass, 
Edicts against Christians ingraued in Brass.  and hanged up in all principal cities, specially in Tyrus. In it he gloried, that peace, wealth, prosperity and plenty of all good things were in his time: and he attributed the glory of all this abundance to the devote worshipping of the heathen gods. At this time (saith Eusebius) was that fulfilled which the Lord jesus foretold that the tribulation of those days should be so great, that except those days had been shortened, 
Mat. 24, 22, 24.  no flesh could have been saved: but for the elects sake those days should be shortened: yea and if it were possible the very Elect should be deceived. But the Lord pitying the infirmity of his Saints and to stop the blasphemous mouths of heathen people, turned suddenly all their joy into mourning and lamentation, 
A sudden change of the prosperity of Pagans into adversity.  with famine, pestilence, warfare, and uncouth diseases, whereby the eyes of men and women were blinded, by which the Lord tamed the insolent pride of this bloody Tyrant. It is to be noted that in time of this public calamity, Christians and no others but they only, were found to be fraughted with love and full of charity even toward their hateful enemies. 
Euseb. lib. 9 cap. 8.  The second time whereinto Maximinus seemed to change his mind toward Christians was after the victory obtained by Constantine and Licinius against Maxentius. The said two Emperors set forth edicts in favour of the Christians: and Maximinus rather fearing Constantine then loving God, began in his bounds also to stay the rage of cruel persecution, as the letter written to his Deputy Sabinus clearly declareth. But after a small time he altered his mind and set forth new commandments to persecute Christians. 
Eus●b. lib. 9 cap. 9 Maximinus was overcome in battle by Licinius.  Yet the Lord pitying the grievous afflictions of his persecuted Church, brought this Tyrant to an end. For he made war against Licinius being counselled thereto by his sorcerers and charmers, who promised unto him good success in his battle against Licinius: but the contrary fell out: for he was discomfited, and cast off his imperial ornaments, & fled feeble and naked, and mixing himself with the effeminate multitude, wandering through towns, and lurking in villages, hardly escaped the hands of his enemies. After this he killed and put to death those enchanters and deceivers who had bewitched him all his days, and had put him in esperance of victory in his battle fought against Licinius, and shortly after oppressed with a certain disease, glorified the God▪ of the Christians, and made a most absolute law for the safety and preservation of them. And so the Tyrant of Tyrants by the vehemency of his sickness ended his life. 
Euseb. lib 9 cap. 10.   
After we have spoken a little of Maxentius who was chosen Emperor by the Praetorian soldiers, resteth nothing but to conclude this short sum of the history of the ten persecutions with the end and death of that notable hypocrite, Licinius. Maxentius was so villainous in his behaviour, that he abstined not from abusing of the wives of noble senators, whom he caught violently from their husbands, and contumeliously abused them, and sent them back again. 
Euseb. lib 8. cap. 14.  The like villainy also he intended to have done to a certain Christian gentlewoman at Rome, called Sophronia, 
Sophronia choosed rather to kill herself then to be abused by Maxent●us.  whose husband neither could nor durst make resistance to the vile appetite of the proud Emperor, but this noble woman desiring liberty to go to her chamber to adorn and deck herself a short while, and after she would go with the messengers to the Emperor, she choosed rather to put herself to death in her chamber then to be abused by him. 
Euseb. lib. 8. cap. 15.  Which lamentable fact being reported to him, he was nothing moved therewith, neither abstained he any white from his wont sins. The people of Rome being weary of his villainy sent to Constantine for aid, who gathered an army in France and Britain to repress this Tyrant: to whom when he approached he feared Maxentius charms (wherewith he was supposed to have vanquished Severus, whom Galerius Maximinus had sent against him before) and stood in doubt what to do: 
Constantine seeth the similitude of a bright cross in heaven, Euseb lib. 1, de vita Constantini, Maxentius overcome in battle by Constantine is drowned.  and as he was doubting he cast his eyes often to heaven, and saw about the going down of the sun a brightness in the heaven in the similitude of a Cross, with certain stars of equal bigness giving this inscription like Latin letters, In hoc vince, that is in this overcome. After this vision his banner was made in the similitude of a Cross, and carried before him in his wars. Maxentius was compelled to issue out of the town against Constantine, whose force when he was not able to sustain, he fled, and retired in hope to get the city, but was overthrown off his horse about the bridge called Pons Miluius and drowned in the flood.  
Dioclesian hearing tell of the prosperous success of Constantine, 
The death of Dioclesian.  and what edicts he had set forth for the peace of Christians, for very grief he died. Others allege that he poisoned himself. Ann. 317.  
Licinius was made Caesar by Maximinus, as is said. He was very familiar with Constantine and was his colleg in the government 7. years, and married Constantina the sister of Constantine. 
Euseb. lib. 10. cap. 8.  Likewise he concurred with him to subdue the tyrant Maxentius. Also he overcame Maximinus in battle. He purposed likewise to have circumucened and slain the good Emperor Constantine to whom he was many ways greatly addebted, but the Lord disappointed his counsels, and preserved Constantine to the great benefit and good of his Church. But Licinius failing of his purpose converted his rage against the Christians, notwithstanding he had set out edicts before to procure their peace. He pretended this quarrel against them, that they prayed for the welfare of Constantine and not for his welfare. 
Euseb. lib. 2. de vita Constantini Three cruel edicts of Licinius against Christians.  He set forth against the Christians three cruel edicts. 1. Inhibiting assemblies and conventions of Bishops to consult in matters belonging to their religion. 2. He discharged women to resort to the assemblies where men were to pray or to be instructed in matters to religion. 3. He commanded that no man should visit imprisoned Christians or succour them with any relief, threatening against those who would disobey such punishment as the imprisoned persons were to suffer. After these edicts the mountains, woods and wildernesses began to be the habitation of the Lords saints. The Bishops about Libya and Egypt were taken, cut in pieces, and their flesh cast into the sea to be meat for the fishes. And this was done by the flatterers of Licinius, supposing to gratify him by the cruel handling of the Lords servants. In his time were put to death these 40. 
Forty martyrs tormented first with cold and next with heats.  martyrs of whom Basilius writeth, who were set in a pond of water all night lying open to the blasts of cold Northern winds, and in the morning they being frozen and almost senseless with the extremity of the cold, yet were carried upon carts to be burned with fire, to the end their poor carcasses might feel by experience whether the extremity of cold or heat were the greater torment. Of these 40. noble soldiers of Christ, one being stronger than the rest, endured the vehemency of the cold better, to whom his mother came, not to desire him to embrace this present life by a filthy denial of Christ, nor to weep for the pains of the tormented body of her son, but rather to exhort her son to persevere constantly in the faith of Christ, to the end: for she craved licence to lift up her son with her own hands into the cart, admonishing him to accomplish that happy journey he had begun. But whether these were the 40. Martyrs who suffered the like punishment in Sebastia, 
So●om. l. 9.6.2. Basil. Magn. in 40. Martyrs.  a town of Armenia, or not, is not certain, in respect that some circumstances set down by Basil, do agree to those of Sebastia.  
Likewise in this persecution suffered Barlan a noble man mentioned in a Sermon of Basilius, who after many torments was in the end laid upon the altar, whereupon they used to offer sacrifice to Idols, and while there was some strength in his hand, 
The martyrdom of Barlan.  they put frankincense into his right hand, thinking that he would have scattered the incense upon the altar, and sacrificed, but he endured the torment patiently, saying the words of the Psalm, Blessed be the Lord who teacheth mine hands to fight. 
Psal. 145.  In the end Licinius made war against Constantine, and being divers times overcome both by sea and land, 
The death of Licinius.  he yielded himself at length, and was sent to Thessalia to live a private life, where he was slain by the soldiers. So Constantine obtained the whole Empire alone.  
Here end the ten Persecutions.    

CENTURIE IU.  

Constantine.  
THE Church of Christ flourished in time of the ten Persecutions, 
Similitude.  as a Palm tree groweth under the burden, and spreads out her branches by increasing growth toward heaven. Satan on the other part, that piercing and crooked Serpent, 
Esa. 27.1.  who strives against the militant Church of God, both by might and slight: when his might faileth, it is time to try his slight: which he did by the cankerworm of heretical doctrine. Now therefore, let us entreat of the Arrian and Eutychian Persecutors, in the three subsequent Centuries. Other Heretics, albeit they were fierce and cruel, such as the Donatists, yet their cruelty was like unto the stighling of a fish, 
Similitude.  when the water is ebbed, and she is not covered with the deepness of overflowing water: the more stir she maketh, the nearer she is unto her death. But the Arrian and Eutychian Heretics found Emperors favourably inclined to the maintenance of their errors, such as Constantius and Valens, protectors of the Arrian heresy, Anastatius and Heraclius, favourers of the heresy of Eutyches. This support they had of supreme powers, strengthened the arm of Heretics, and made them able to persecute the true Church of Christ.  
Notwithstanding, betwixt the ten great Persecutions, and the Arrian persecution, a short breathing time was granted by God unto his Church, who will not suffer the rod of the wicked perpetually to lie upon the righteous, lest they put out their hand unto inquity. The days of the reign of Constantine, were the breathing days of the persecuted Church: Men banished for the cause of Christ, by the Emperor's edicts were returned from their banishment, restored to their offices, dignities, and possessions, which duly belonged unto them. The heritage and goods of such as had suffered death for the cause of Christ, were allotted to their nearest kinsmen, and in case none of these were found alive, than their goods were ordained to appertain unto the Church. These beginnings of an admirable change of the estate of persecuted men, 
Euseb. de vita Const. lib.  wrought in the hearts of all people a wonderful astonishment, considering within themselves what could be the event of such sudden and unexpected alteration.  
The care that Constantine had to disburden persecuted Christians of that heavy yoke of persecution, that pressed them down so long, was not only extended to the bounds of the Roman Empire, wherein Constantine was sovereign Lord, and absolute Commander: But he was careful also to procure the peace of Christians, who lived under Sapores King of Persia, 
Sozon. lib. 2. cap. 14.  who vexed Christian people with sore and grievous persecution: so that within his Dominions, more than sixteen thousand were found, who had concluded their lives by martyrdom. Among whom Simeon Bishop of Selentia, 
Idem lib. 2. cap. 8 9.10. & 13.  and Vstazares the King's eldest Eunuch, and his nurs-father in time of his minority, Pusices, ruler of all the King's Artificers, Azades the King's beloved Eunuch, and Acepcimas, a Bishop in Persia: all these were men of Note, and Mark, who suffered martyrdom under Sapores, King of Persia.  
While the cogitations of Constantine were exercised with meditation, 
Sozom. lib. 2. cap. 15.  by what means the distressed estate of Christians in Persia might be supported: by the providence of God, the Ambassadors of Sapores, King of Persia, came to the Emperor Constantine: whose petitions when he had granted, he sent them back again to their Lord and Master: and he sent with them a Letter of his own, entreating Sapores to be friendly to Christians, in whose Religion nothing can be found, that can justly be blamed. His letter also bare the bad fortune of the Emperor Valerian the eight persecuter of Christians and how miserably he ended his life: and on the other part, what good success the Lord had given unto himself in all his battles, because he 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 history bears not: always his endeavour was honest and godly.  
In Constantine's days the Gospel was propagated in East India, 
Ruffin. l. 1. c 9 Theod. l. 1 c. 22. Sozom. l. 2. c. 24 Ruff. l. 1. c. 10. Socrat. l. 1. c. 20 Theod l. 1. 23. Sozom. l 2. c. 6.  by Frumentius and Edesius, the brother sons of Meropius, a man of Tyrus. This History is written at length by Ruffinus, Theodoretus, Sozomenus, and many others. Likewise it was propagated in Iberia, a country lying in the uttermost part of the Euxine Sea, by the means of a captive Christian woman, by whose supplications, first a child, deadly diseased, recovered health, and afterward the Queen of Iberia herself was relieved from a dangerous disease, by her prayers made to Christ. The King of Iberia sent Ambassadors to Constantine, craving of him, that he would send Preachers and Doctors to the country of Iberia, who might instruct them in the true faith of Christ. Which desire also Constantine performed with great gladness of heart.  
Now to return and to speak of the Dominions subject to the Roman Empire, 
Euseb. de vita Constant. lib. 4.  Constantine the son of Constantius Chlorus, began to reign in the year of our Lord 310. and he reigned 31. years: he gave commandment to re-edify the Temples of the Christians, that were demolished in the time of the persecution of Dioclesian. This commanmandement was obeyed with expedition, and many more large and ample Churches were builded, meet for the conventions of Christian people. Likewise, the temples of Idols were locked up: better they had been demolished, and equalled to the ground: then had it been a work of greater difficulty to julian the Apostate, 
Theod. l. 5. c. 20. Socrat. l. 1. c. 1. Idem l. 3. c. 11. & l. 3. c. 18.  to have restored again Heathen Idolatry. Many horrible abuses, both in Religion and manners, were reform by the authority and commandment of the Emperor, such as cubitus mensuralis, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Egypt, whereunto was attributed the virtue and cause of the inundation of Nilus, 
Ruff. l. 2. c. 3●.  by the Egyptians: therefore by the Emperor's commandment this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their Temples. In Rome the bloody spectacle of Gladiatores, 
Socrat. l. 1. c. 18  that is, of Fencing men, with swords killing one another in sight of the people, was discharged. In Heliopolis, a town of Phoenicia, the filthy manners of young women, accustomed without controlment, to prostitute themselves ●o the lust of strangers, until they were married: this filthy custom (I say) by the commandment of the Emperor Constantine, was interdicted and forbidden. In judea, the Altar builded under the Oak of Mambre, 
Soz●m. l. 1. c. 8.  where the Angels appeared to Abraham, and whereupon the Pagans offered sacrifice in time of solemn Fairs, 
Gen 18.  for buying and selling of Merchant wares in that place: This Altar (I say) was commanded tun be demolished, 
Sozom. lib. 2. cap. 4.  and a Temple to be builded in the same place, for exercise of divine service.  
The care this good Emperor had, to quench the schism that began in Alexandria, shall be declared in its due time, God willing. In some things Constantine was not unlike to King Solomon, who finding his Kingdom to be peaceably settled, he gave himself to the building of the Temple, of Palaces, and of Towns, which he fortified and made strong. Even so Constantine finding that no enemy durst enterprise any longer to molest the peaceable estate of his settled Kingdom, 
Sozom. lib. 2. cap. 2.  he builded magnific Temples in Bethlehem, the place of the Lords Nativity, upon Mount Olivet, from whence Christ ascended to Heaven, upon Mount Calvarie, where Christ's Sepurchre was. He builded also a City in Bithynia, 
Socrat. l. 1. c. 18  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 in Antiochia, which his son Constantius perfected, and to the dedication of that Temple a number of Bishops were assembled. And finally, he builded the great City of Constantinople in Thracia, and called it Nova Roma, whereas before it was called Byzantium. 
Socrat. l 5. c. 8 Socrat. l 1. c. 6 Func. chron.  This town was builded Anno 336.  
In the end the good Emperor intended to have made war against the Persians, and by the way he was purposed to have been baptised in jordan, where our Saviour Christ was baptised by john: 
john 3.  but the Lord had disposed otherwise: for the good Emperor fell sick at Nicomedia, and was baptised in the suburbs of that principal town of Bythinia, not in Rome, nor by Silvester: but in Nicomedia, and by Eusebius. How this Eusebius cozened the Emperor, and obscured the wicked purpose of his heretical heart from him, 
Euseb. de vira Const. lib. 4  and continued in good favour and credit with the Emperor, even to the last period of his life, so that he had the honour to baptise the good Emperor, will be declared hereafter. In his testamental legacy, he left his Dominions to his sons, ended his life happily, and was buried in Constantinople.   

Constantius, Constans, and younger Constantius.  
COnstantius governed the East parts of the Roman Empire, and he reigned 25. years. The other two brethren governed the West parts. Constantine the younger was slain at▪ Aquileia, after he had reigned with his brethren three years. 
Ruff. l. 1. c. 18 Socrat. l. 2. c. 46 Idem l. 2. c. 5 Soc. l. 2. c. 32  The Emperor Constans reigned 13. years, and was slain in France, by the Tyrant Magnentius: so after the death of Constance, the whole government of the Empire turned into the hands of Constantius. He overcame Magnentius in battle, who fled to Lions, and slew his mother, his own brother, and himself: And so the Tyrant Magnentius brought himself and his kindred to a miserable end. Constantius was infected with the heresy of Arrius, by the means of an Arrian Priest, who had been in Court with Constantia, the sister of the Emperor Constantine, and relict of Licinius. 
Ruff. l. 1. c. 11  When she was bound to bed, by infirmity and sickness, where of she died: She recommended this Arrian presbyter to Constantine her brother, whereby it came to pass, 
Theod. l. 2. c. 3  that he had favour and credit in the Emperor's court. He procured the returning of Arrius from banishment, and was the first reporter to Constantius of his father's testamental legacy. And finally, he perverted Constantius from the true faith, which his father had professed. So pernicious a thing is it to have deceitful Heretics lurking in the courts of Princes.  
During the life-time of his brother Constans, arianism had no great upper hand, because Constans Emperor of the West protected Paulus Bishop of Constantinople, & Athanasius Bishop of Alexandria, and the rest of the Bishops whom the Arrians had most unjustly accused, deposed, and persecuted. But after the slaughter of Constans, the Arrians were encouraged by the inconstancy of the Emperor, 
Theod. l. 2. c. 3  whose flexible and instable mind, like unto a reed shaken with the wind, was inclined to follow the course, that the forementioned Priest put in his head. This Priest informed the Emperor Constantius, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Consubstantial, was not found in holy Scripture, and that the inserting of this word in the form of faith set down by the Nicene Council, was the occasion of many debates and contentions in the Church of God: and that the returning of Athanasius from banishment, 
Theod. ibid.  was the ground of a terrible tempest, whereby not only the estate of Egypt was shaken, but also the estate of Palestina and Phoenicia, and other places not far distant from Egypt. Moreover, he added, Athanasius had been the author of m●testine dissension betwixt the Emperor Constantius and his brother Constans, so that 〈◊〉 wrote menacing letters to his brother, either to repossess Paulus and Athanasius into their places again or else if he lingered in so doing (since their innocency was cleared in the Council of Sardica) he threatened to lead an army to the East, and to see them repossessed in their own rooms again. The Emperor Constantius was easily incited to wrath against Athanasius, and he sent Sebastianus, one of his Captains, 
Theod. l. 2. c. 13  accompanied with 5000. armed men, to slay Athanasius: but the Lord delivered him miraculously out of their hands, when there seemed to be no way of escaping, because armed soldiers were planted round about the Temple: yet he went safely through the midst of them, and was not discerned, albeit many Arrians were present of purpose to design and point him out by the finger, as a sheep ordained for the slaughter.  
Georgius, an Arrian Bishop, was seated in Alexandria, in the place of Athanasius, a wolf in the chair of a true Pastor, whose fury and madness was helped by Sebastianus, who furnished him with armed soldiers, to accompany all his wicked and devilish devices. A fire was kindled in the town: Christian Virgins were stripped naked, & brought to the fire, and commanded to renounce their faith: but the terror of the fire made them not once to shrink. When the sight of the fire could not terrify them, he caused their faces to be so dashed with strokes, & misfashioned their countenances, that they could not be known by their familiar friends: but they, like unto victorious soldiers, patiently endured all kind of rebuke for the Name of Christ. 
Theod. ibid.  Thirty Bishops of Egypt and Lybia, were slain in the fury of this Arrian persecution. Fourteen Bishops (whose names are particularly mentioned by Theodoretus) were banished, of whom some died in the way, when they were transported, others died in the place of their banishment. Forty good Christians in Alexandria were scourged with rods, because they would not communicate with the Arrian wolf Georgius: and so piteous demained, that some pieces of the rods were so deeply fixed in their flesh, that they could not be drawn out again, and many through excessive pain of their wounded bodies, 
Pro. 10.9  concluded their lives. Here is a lively portrait of the mercies of the wicked, which are cruel.  
The like cruelty the Arrians practised in Constantinople Paulus Bishop of Constantinople was banished to Cuculus, a little town in Cappadocia, where he was strangled by the Arrians. Macedonius was placed in his room, a notable Heretic, who used no less cruelty, in compelling the Christians of Constantinople, 
Socrat. l. 2. c. 27.  to communicate with him, than was used of old, to compel Christians to sacrifice to the Idols of the Gentiles.  
The exquisite diligence of the Arrians in procuring Counsels to be gathered for establishing of their error, shall be declared in the right place, God willing. Now, to return to the civil estate of Constantius, After that Magnentius had made an end of his own life in most desperate manner, as is said, and his associate Britannio had humbly submitted himself to Constantius, and obtained pardon: yet was not the Emperor's estate quiet and free of trouble: for there arose another Tyrant, 
Socrat. l 2. c. 32.  called Silvanus, whom the Captains of Constantius army in France did hastily cut off, and make out of the way. Also the jews of Diocaesaria, a town of Palestina, rebelled against him, who were overthrown by Gallus the Emperor's cousin, 
Socrat. l●b. 2. cap. 33.  and the City of Diocaesaria was leveled with the ground; This good success made Gallus somewhat insolent, and he slew Domitianus, the Emperor's great Treasurer in the East: therefore the Emperor gave commandment to cut him off. Finally, the Germans, who had assisted him in his wars against Magnentius, they rebelled against him. And he sent against them his cousin julian, the brother of Gallus, who subdued the Germans, and he likewise waxed insolent, and suffered the soldiers to salute him with the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of an Emperor. This was not unknown to Constantius, who made haste to prevent all further usurpation. But by the way as he was leading his army through Cilicia, 
Theod. lib. 2. cap. 32.  he concluded his life, sorowing for this, as Theodoretus writes, that he had changed the form of the Nicene faith.   

julianus.  
IN the year of our Lord 365. julian began to reign, and he reigned 3 years. 
Socrat. lib. 3. cap. 21.  Ruffinus assigns unto him one 8. months only: he was Constantius near kinsman, who made him Caesar, 
Socrat. lib. 3. cap. 1.  and gave unto him in marriage Helena his sister: He was brought up in Christian Religion, but was perverted by Maximus an Ephesian Philosopher, whom Valentinian the Emperor afterward punished unto the death, 
Socrat. ibid.  as a practiser of Magical arts. In the beginning of his reign he restored those Bishops to their places again, 
Socrat. ibid.  whom Constantius had banished, not for love of Religion, but to impair the fame of Constantius: yet immediately after, he manifested his affection toward Heathnicke superstition, and opened the doors of the Temples of the gods of the Heathen, 
Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4.  which Constantine had locked up, and encouraged others by his own example, to offer sacrifices to the gods of the Gentiles.  
julian abstained, for a time, from cruelty, and shedding of blood: 
Note. Theod. lib. 3. cap. 8.  not for pity, and compassion of Christians: but rather for envy: For he envied the glory of Christian Martyrs whose magnanimity, courage, and constant perseverance in the faith of Christ unto the death, was commended in the mouths of all men. But he endeavoured by subtle and crafty means to undo Christian Religion. He debarred the children of Christians from Schools, and from the use of Learning: 
Socrat. lib. 13. & 14. Sozom. lib. 5. cap. 15.  Also he debarred them from war fare, from offices of government of Roman Provinces, and from offices of heavy taxations: which taxations also the avarice of the Deputies of Provinces increased, and made them more grievous and intolerable. Nevertheless, when Christians complained of the unrighteous dealing of the Deputies, the Emperor mocked them, and said, their happiness was increased, according to the speech of Christ their Lord and Master Blessed are they, 
Math. 5.  who suffer persecution for righteousness sake.  
Likewise, in the market places of Cities, he set up his own Image, with the Effigies of the gods of the Heathen pictured round about it: to the end, that whosoever should do civil reverence to the Emperor's Image, might also seem to worship the gods of the Gentiles: And by the contrary, they who would not bow to the gods of the Gentiles, 
Theod. lib. 3. cap. 16.  might seem also to refuse all due reverence to the Emperor. When he distributed gold to his Captains and Warriors (as the custom was) he used a form of distributing not accustomed before, to have an altar near unto his Princely throne, and coals burning upon it, and incense upon a table near unto the altar whereby it came to pass, that no man received gold, 
Sozom. lib 5. cap. 17.  before he cast incense upon the coals of the altar: by this subtle artifice circumventing many, who knew not, that it was julians' purpose to entangle them with the rites of idolatrous service. In Antiochia, & in the Region round about he dedicated all the Fountains to the Goddesses of the Gentiles, and caused all the victual that was to be sold in market places, to be sprinkled with Heathenicke holy water. Nevertheless, Christians, without scruple of conscience drank of the water that was in the Welles, and ate of the meat which they bought in the market, being fully persuaded, 
Titus 1. verse, 15. 1 Cor. 10. verse, 25.  that to the clean all things are clean: and again, it is written, Whatsoever is sold in the shambles, eat ye, and ask no question for conscience sake. The liberty that junentius and Maxentius, two worthy Warriors, used in reproving the Emperor to his face, for his Heathnike superstition, moved julian to such wrath, that he punished them unto the death: And so by degrees the policy and wisdom of julian in the end breaks forth into the fruits of cruelty and shedding of blo od. 
Theodor. lib. 3. cap. 15.   
Albeit no public mandate of julian was set forth, commanding to persecute Christians, yet by many evident testimonies it was known to the people, that the Emperor hated them, and that no man would incur punishment, for outrage and violence used against them. Therefore in the town of Sebaste, 
Ruffin. lib. 2. cap. 28.  the Sepulchre of john the Baptist was opened, his bones were burnt, and the ashes scattered abroad. Likewise the wicked men of Gaza and Ascalon, killed Preachers and holy Virgins, ripped their bellies, filled them with barley, and cast their bodies to the swine to be eaten. Cyrillus also, a Deacon in Hierapolis, a town of Phoenicia, at the foot of Mount Libanus, 
Theod. lib. 3. cap. 6.  who in time of the reign of Constantine had broke in pieces the images of the Gentiles, was taken by them, his belly was ripped, his liver was drawn out of his body, which with Barbarous inhumanity they chawed with their teeth. But the Lord suffered not such uncouth cruelty to escape unpunished: for the teeth of those who committed this fact of unnatural inhumanity, fell out of their jaw bones, 
Theod. lib. 3. cap. 7. Note.  their tongues rotten within their mouths and their eyes were darkened and blinded: a just and deserved punishment of brutish Savages practised by men. Marcus Arthusius had his body overlaid with honey, and it was hung up in hot summer weather, to be molested with wasps, and flies. 
Theodoret. ibid.  In Alexandria many Christians were slain for discovering the abominations of the Pagans, especially in sacrificing to Mythra bloody sacrifices of reasonable creatures. 
Socrat. lib. 3. cap. 2.  Among others, Georgius the Arrian Bishop was bound unto a Camel and both he and the Camel were burned with fire: whom no man counts a martyr, because he kept not the true faith. In the country of Phrygia, and town of Miso, Macedonius Theodulus, 
Socrat. lib. 3. cap. 15.  & Tatianus, for breaking in pieces images, were broiled upon hot grates of iron. The persecution of Athanasius, which with great hazard he escaped, by a stratagem, of turning back his ship in the face of the persecuting enemies, was procured by Philosophers, sorcerers, & enchanters, who were about julian, and affirmed that all their travails would be spent in vain, 
Rufsin. lib. 1. cap. 33.  if Athanasius, the only bar, and obstacle of their doings, were not made out of the way.  
The wrath of julian was highly kindled against the inhabitants of Caesarea in Cappadocia. This town of old was called Maza, but the Emperor Claudius changed the name of it, and called it Caesarea. The inhabitants of the city, for the most part, 
Sozom. lib. 5. cap. 4.  were Christians, and they had of old overthrown the Temples of jupiter and Apollo, and the Temple of Fortune (which only remained) they overthrew in julians' own time. For this cause julian razed the name of Caesarea, out of the roll of cities, and exacted from them 300. pound weight of gold, compelled their Clergy to serve in warfare: And finally, he threatened to punish to the death all the inhabitants of Caesarea: but the righteous Lord cutted the cords of the wicked and he had not power to perform all his bloody designs.  
He had intention to fight against the Persians, yet would he do nothing without consultation of his gods. He sent his most assured friends to all the Oracles within the Roman Dominions, and he himself would inquire at the Oracle of Apollo in Delphos, 
Theodor. lib. 3. cap. 9 10. Socrat lib. 3. cap. 18. 19  what should be the success of his enterprises. The answer of Apollo was, that he was hindered by the dead, to give his responses. Hereof it came to pass, that julian gave liberty to Christians, to transport the bones of the Martyr Babylas. About the same time fire came down from heaven, 
Theodoret. ibid.  and destroyed the Temple of Apollo in Delphos and beat the image of Apollo in pieces, like unto the lightest and smallest powder, or dust.  
Moreover, 
Ruffin. lib. ●. cap. 37.38.39. Socrat. l. 3. c. 20. Theod. lib. 3. cap. 20. Sozom. l●b. 5. cap. 12. Socrat. l. 3. c. 21.  he gave liberty to the jews, to return to jerusalem, to build their temple, & to offer sacrifices conform to the law of Moses: not for love he carried toward the jews, but for hatred of the Christians: therefore the work prospered not, but was hindered by earthquake, fire and a mighty tempest of wind. Mark how every thing this hateful enemy of Christ enterprised, had an evil success. julian arrived at Ctesiphon the Metropolitan town of Chaldea, 
Sozom. lib. 6. cap. 1.2.  after that Babylon was ruined. The king of Persia had his people in better preparation than the Emp. looked for: therefore he took deliberation to return back again to the bounds of the Roman dominions: 
The death of julianus.  but he who was deceitful all his days, was in end deceived by an old Persiam captive, who led the Emp. into a barren wilderness, where he concluded his life, wounded with a dart: but it remains uncertain by whom he was slain.   

jovinianus.  

R●fin lib. 2. cap. 1.  AFter the death of julian, jovinian was chosen, by the Roman army, to be Emperor, but lived not full 8. months in his Imperial dignity. He accepted not the sovereignty, until the time the whole army with uniform consent acknowledged themselves to be Christians. He made a covenant of peace with the King of Persia, such as necessity of a distressed army compelled him to condescend unto: 
Socrat. lib. 3. cap. 21.22.  for Nisibis, a great City in Mesopotamia, with some dominions in Syria, were resigned over to the King of Persia. The blame of this hurtful capitulation, was imputed to the temerity of julian the apostate, who had burnt with fire the ships that should have brought victuals to the army, and gave hasty credit to a Persian captive. When he had reduced the army to the bounds of the Roman dominions, he buried the dead body of julian in Tarsus, a town of Cilicia: and he reduced from punishment the worthy captain Valentinian, whom julian had banished, 
Theod lib. 4. cap. 2.3.  together with the Bishops banished from their places, or compelled to lurk: and in special Athanasius, whose counsel he was resolved to follow in matters of Faith and church government. 
Theod. lib. 4. cap. 4.  In the end he took purpose to go to Constantinople: but by the way, in the confines of Galatia and Bithynia, he concluded his life in a Village called Dadasta 9 
Sazom lib. 6. cap. 6.    

Valentinianus and Valens.  
AFter the death of jovinian, the Roman army choosed Valentinian to be Emperor, who reigned 13. years. In whom was accomplished which is promised in the Gospel, to render an hundreth-folde in this life, to them who suffer any loss for Christ's sake, in the world to come eternal life. Valentinian for Christ's sake lost his office in julians' Court, 
Socrat. lib. 4. cap. 31.  & he received in this world a kingdom, and hath a greater recompense of reward laid up for him in heaven. The magnanimous courage of Valentinian in beating on the face that heathen priest, 
Ruffin. lib. 2. cap. 2.  who sprinkled holy water upon his garments, whereby he thought his garments to be contaminate, and not his body sanctified. 
Theod. lib. ●. cap. 16.  This courageous fact was the cause wherefore julian banished him to Miletina, a town in Armenia. He was relieved from banishment in the days of jovinian, and wa● made Emp. after his death. He was borne in a town of Panonia, 
Sozom. lib. 6. cap. 6.  called Cibalc: he addressed himself immediately after his acceptation of the Imperial sovereignty to Constantinople, & within the space of 30. days he choosed his brother to be his associate in the government: in such sort, that the Emp. Valentinian governed the West, 
Socrat lib 4. cap. 1.  and the Emperor Valens governed the Eastern parts of the Roman Dominions.  
The Emp. Valens finding the Persians to be quiet, & disposed to keep the covenant of peace bound up in the days of jovinian, he undertook an unsupportable warfare against the Homousians. The usurpation of the Tyrant Procopius, did somewhat slacken the readiness and quickness of his attempts but after Procopius was delivered into the hands of the Emp. Valens, by Agelon & Gomarius his Captains, he rend in pieces the body of Procopius, by bowing down to the ground the tops of strong trees, 
Socrat lib. 4. cap. 5.  whereunto he caused the legs of Procopius to be fastened. The bodies of Agelon and Gomarius, the two Captains who betrayed Procopius, were cutted in twain with saws of iron. In which fact the Emperor Valens had no regard to the oath of God, which he made unto them for their safety.  
Procopius being subdued, 
Theodor. lib. 4. cap. 13.  he bended all his might against the Homousians: He banished Miletius, B. of Antiochia, to Armenia: Eusebius B. of Samosata, to Thracia: Pelagius Bishop of Laodicea, to Arabia. The town of Samosata was so affectioned to their own Pastor Eusebius, 
Theod. ibid.  that they would not communicate with Eunomius, whom the Arians sent to fill his place. Valens was filled with wrath against the Fathers conucened in the council of Lampsacum (this is a town near unto the straight forth of Hellespontus) because they adhered fast unto the Nicene faith. 
Socrat lib. 4. cap. 6.  In Constantinople he not only banished the Homousians, but also the Novatians, & their B. Agelius, because they would not consent with the Arrian in the matter of faith. 
Ruffin. lib. 2. cap. 5.  In Edessa, a town of Mesopotamia, the Emperor gave commandment to slay the Homousians, who were assembled together in the church: but the servant zeal of one woman, 
Theod. lib. 4. cap. 17.  that ran in haste through the ranks of soldiers, drawing with her, her young and tender child, together with her courageous answer to the Captain, 
Soz●m. lib. 6. cap. 18.  stayed the rage of the Emp. wonderfully: for she counted it a sweet fellowship that she and her babe should be found amongst the number of these, who were counted worthy to suffer death for the name of Christ. Nevertheless the Emp. banished of men who dwelled in Edessa, especially of such as were in spiritual offices, to the number of fourscore, whom he commanded, by two & two, to be dispersed through Thracia, Arabia, and Thebaida. The invincible courage of Basilius, Bishop of Caesarea in Capadocia, the peaceable death of Athanasius, which happened in the very time of Persecution of this Arrian Emperor Valens, together with the fury and madness of the Arrian Bishop Lucius, intruded in Alexandria, All these things, God willing shall be touched in their own places.  
Amongst all the facts of unspeakable cruelty committed by Valens, 
Socrat. lib. 4. cap. 16.  one fact overwent all the rest. While the Emp. was at Nicomedia, fourscore Ambassadors were directed unto him: amongst whom Menedemus, Vrbanus & Theodorus were the chief. These complained to the Emperor, of the manifold injuries done to the Homousians. 
Theod. lib. 4. cap. 24.  The Emperor gave commandment to Modestus, the Governor of his army, to embark them into a ship, as if they were to be banished unto some remote and far distant place: but secret direction was given unto the ship-men, to set the ship on fire, and to retire themselves into a boat. So it came to pass, that these fourscore Martyrs circumvented by the craft of Valens, 
Sozom. l. 6. c. 14  glorified the Name of Christ, by patient suffering of many deaths at one time, both tormented by fire, and drowned in water.  
Terentius and Traianus, two worthy Captains, used some liberty in admonishing the Emperor to abstain from persecuting of innocent people, 
Theod. l. 4. c. 34  because his fight against God, procured good success to the Barbarians: but the Lord was minded to destroy him, therefore he could receive no wholesome admonition: for a number of the Nation of the Goths, whom he entertained as soldiers, meet to defend his Dominions against the invasion of foreigners and strangers, 
Ruff. l. 2. c. 13.  they began to waste the Country of Thracia: and they fought against the Emperor Valens, and prevailed against him: so that he fled, and was overtaken in a certain Village, which the Goths set on fire. So this Emperor died miserably, 
Valens his death.  burnt with fire by his enemies, without succession, and left his name in curse and execration to all ages, 
Sozom. lib. 7. cap. 40.  after he had reigned 15. or 16. years, as Sozomenus reckoneth.  
Now to return to the Emperor Valentinian: He was a defender of the true Faith, and was so highly offended against his brother Valens, that he would make him no support against the invasion of the Goths: 
Theod. l. 4. c. 12  for he said, it was an impious thing, to strengthen the hand of a man, who had spent his days in warfare against God, and his Church. In his days the Samaritans invaded the bounds of the Roman Dominions. Valentinian prepared a mighty army to fight against them: but they sent unto him Ambassadors, to entreat for peace. 
Socrat. l. 4. c.31.  When the Emperor saw that they were but a naughty people, he was moved with excessive anger, whereby he procured the rupture of some arters, or veins, whereupon followed great effusion of blood. And so he himself died, 
Sozom. lib. 5. cap. 36. Valentinians death.  leaving behind him two sons, Gratianus, whose mother was Severa, and Valentinian the second, whose mother was justin   

Gratianus; Valentianus the second, and Theodosius.  
GRatianus, the son of Valentinian, after the death of Valens, 
Ruff. l. 2. c. 13  his father's brother, had the government both of West and East. 
Socrat. l. 5. c. 2  His brother Valentinian the second, was his associate in the government of the West: But when he perceived, that the weighty affairs of the Kingdom required the fellowship of a man who was ripe in years, he chose Theodosius, a man of Noble parentage in Spain, to whom he committed the government of the East, contenting himself and his brother Valentinian, with the government of the West. Gratianus in the beginning of his reign, reduced from banishment those Bishops, whom the Arrian Persecuter Valens had banished. He was slain by Andragathius, Captain of the army of Maximus, 
Sozom. l. 3. c. 17  who usurped the Empire of the West. This Andragathius, not by valour and might, but by circumvention, fallhod, and treason, overthrew the good Emperor Gratian: for he made a report to pass in Lions, where the Emperor Gratian had his remaining, that his wife was coming to him: and he in simplicity went forth to meet his wife beyond the river Rhonne: but Andragathius (who was covertly lurking in a chariot) stepped out, 
The death of Gratian.  and slew Gratianus, after he had reigned with his father, with his brother, and with Theodosius, fifteen years.  
His brother Valentinian, young in years, was seduced by the enticing speeches of his mother justina after the death of her husband, in whose days she durst not presume to avow the Arrian Heresy: yet after his death, she enticed the flexible mind of her son, 
Theod. l. 5.13.  to persecute Ambrose Bishop of Milan, because he would not consent to the Arrian doctrine. The zeal of the people affectioned to their faithful Pastor, hindered the cruel purposes of justina. 
Sozom. l. 7. c. 13.  Likewise the miracles wrought at the sepulchers of Protasius and Gervasius, opened the mouths of the people to glorify God, and to magnify that Faith, which Protasius and Gervasius had sealed up with their blood: these holy men of God were martyred in the second great Persecution, moved by the Emperor Domitian. 
Aug lib. Confes. 9 cap. 7.  The dolorous tithings of the death of Gratianus, and the near approaching of the Tyrant Maximus to Italy, compelled justina to leave the persecuting of Ambrose, and to fly to Illericum, 
Ruff. l. 2. c. 16 Theod. l. 5. c. 14  for safety of her own life, and her son's life. Theodosius being mindful of the kindness of Gratianus towards him, led an army against the Tyrant Maximus. The Captains of Maximus army, terrified with the rumour of the might of Theodosius army, 
Soc. l. 5. c. 14  delivered him bound into the hands of Theodosius, and he was justly punished unto the death. Andragatius, who slew the Emperor Gratian (as is said) seeing no way to escape, threw himself headlong into a river, and so ended his wretched life. About the same time, justina the mother of Valentinian the second, she died, her son was peaceably possessed in his Kingdom, 
Ruffin. l. 2. c. 17.  and Theodosius returned to the East again.  
But within few days he was compelled to gather a new army, and fight against the Tyrant Eugenius, and his chief Captain Arbogastus, who had conspired against Valentinian the second, and strangled him while he was lying in his bed. This battle went hardly at the beginning, but Theodosius had his recourse to God by prayer: and the Lord sent a mighty tempest of wind, which blew so vehemently in the face of Eugenius army, that their darts were turned back, by the violence of the wind, in their own faces. Of which miraculous support, sent from above, the Poet Claudian writes these Verses: 
O nimium dilecte Deo eui sundis ab antris  
Aeolus a mat as biemes, 
Claudian de 3. consul. honorii.  cui●●● at ather,  
Et cominrati veniunt ad classica venti.   
The Tyrant Eugenius fell down at the feet of Theodosius, to beg pardon: but the soldiers pursued him so straight, that they slew him at the Emperor's feet. Arbogastus, the author of all this mischief, he fled, and being out of all hope of safety, slew himself.  
Like as there was no sacrifice, wherein dung was not found, even so the life and actions of this noble Emperor, was spotted with some infirmities. Against the Inhabitants of Thessalonica, the Emperor was moved with excessive anger, 
Ruff. l 2. c. 18.  so that seven thousand innocent people were slain, invited to the spectacle of Plays, called Ludi circenses, and in the Greek language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this fault the good Emperor was reproved by Ambrose Bishop of Milan, 
Theod. l. 5. c. 17.  and confessed his fault in sight of the people with tears: and made a law, that the like commandments, concerning the slaughter of people, should not have hasty execution, until the tune that thirty days were overpassed: to the end. that space might be left to either mercy, or to repentance. In like manner, he was angry out of measure against the people of Antiochia, 
Theod. l. 5. c. 19  for overthrowing the brazen portrait of his beloved bedfellow Placilla. The Emperor denuded their town of the dignity of a Metrapolitan City, conferring this eminent honour to their neighbour town Laodicea. Moreover he threatened to set the town on fire, and to redact it unto the base estate of a village. But Flavianus Bishop of Antiochia, by his earnest travels with the Emperor mitigated his wrath (for the people repented their foolish fact, 
Sozom. l. 7. c. 23  and were fore afraid) and the good Emperor moved with pity, pardoned the fault of the town of Antiochia. His lenity toward the Arrians, whom he permitted to keep conventions in principal Cities, was with great dexterity and wisdom reproved by Amphilochius, 
Theod. l. 5. c. 16.  Bishop of Iconium: For he came in upon a time, and did reverence to the Emperor, but not unto Arcadius his son (albeit already associated to his father in government, and declared Augustus) whereat Theodosius being offended, Amphilochius very pertinently, and in due season, admonished the Emperor, that the God of heaven also would be offended with them, who tolerated the blasphemers of his only begotten Son, the Lord jesus Christ. Whereupon followed a law, discharging the conventions of Heretics, in the principal Cities. In all these infirmities, it is remarkable, that the good Emperor ever gave place to wholesome admonitions. 
Note. Theod. l. 5. c. 26  The excessive pains he was compelled to undertake in Warfare, hastened his death: for he contracted sickness soon after his returning from the the battle fought against Eugenius, and died in the 60. year of his age, and in the 16. year of his reign. He left behind him his two sons: Arcadius to govern the East, and Honorius to govern the West. ⸪    

CENTURIE V.  

Arcadius, and Honorius.  
THE good Emperor Theodosius left behind him two sons, 
Socrat. l. 6. c. 23  Arcadius to govern the East parts, and Honorius the West. Arcadius reigned 14 years: He was a meek and godly Emperor, but not courageous, as his father had been. His simplicity was abused by Eudoxia his wife, Ruffinus his chief counsellor, and Gania his chief Captain. Eudoxia was offended at the freedom that Chrysostome used, in reproving of sin: And by the means of Theophilus Bishop of Alexandria procured his deposition. Theophilus had gathered a Synod at the Oak of Chalcedon: and because Chrysostome being warned, refused to appear, they convict him of contumacy, and deposed him: after deposition followed banishment, from which the affectioned minds of the people toward their Pastor, constrained the Emperor to reduce him again: yet Eudoxia continued in her malice, and procured by the means of Theophilus, his second deposition & banishment, with commandment to journey his weak body with excessive travels from place to place, 
Sozom. l. 8. c. 28  until he concluded his life.  
Ruffiinus stirred up Alaricus King of the Goths, to fight against Arcadius, secretly presuming to the kingdom, but his treasonable enterprises being espied, he was slain, and his head and right hand were hung up upon the port of Constantinople.  
Gaina of a simple soldier was made general Commander of Arcadius his army: he waxed insolent and proud, affected the kingdom, being in blood a stranger, of the Nation of the Goths, in religion an Arrian. He craved a petition of the Emperor, that he might have one of the Churches of Constantinople, 
Theod. l. 5.32.  wherein he might serve God according to his own form: but this petition by the prudent advice of Chrysostome given to the Emperor was rejected, and the pride of Gaina for a time was something abated.  
Honorius reigned in the West, all the days of his brother Arcadius and 15. years after his death. The whole time of his government was very troublesome. 
Hist. Magd. cent. 5. cap. 3.  Gildo, his Lieutenant in Africa, usurped the dominion of Africa; and Mascelzer his brother, who at the first detested treasonable enterprises in his brother, yet afterward followed his brother's footsteps, and received the just deserved reward of his inconstancy, for he was slain by his own soldiers. In like manner Stilico, the Emperor's father in law (for Honorius married his daughter) and the Emperor's chief Counsellor, presumed to draw the kingdom to Eucherius his son, and stirred up the Vandals, Burgundians, Almans, and divers others to invade the kingdom of France, to the end that Honorius being overcharged with the multitude of unsupportable business, might permit Stilico to set forward to the designs of his own heart. About this time, Rhadagisus a Sythian, 
Func. chron.  accompanied with an army of two hundred thousand Goths, came to Italy. And the help of Vldinus and Sarus, Captains of the Huns and Goths, being obtained, Rhadagisus was suddenly surprised, himself was taken and strangled, many were slain, the most part were sold, whereupon followed incredible cheapness of servants, so that flocks of servants were sold for one piece of gold, in Italy.  
The next great trouble came by Alaricus, King of the Western Goths, who invaded Italy, and camped about Ravenna, with whom Honorius entered into a capitulation, and promised to him and his retinue, a dwelling place in France. The Goths marched toward their appointed dwelling place: 
Compend. Theod. cate-log. Casarum.  But Stilico the Emperor's father in law followed after them, and set upon them at unawares, when they suspected none evil, and slew a great number of them. By this the Emperor clearly perceived the treason of Stilico, and caused him and his son to be slain, but to his own great hurt, he appointed no general Commander of the army in his place. Alaricus and his army were enraged, partly by their loss, and partly by remembrance of the covenant made with them, and incontinent violated: Therefore they turned back again, and invaded Italy with all their might, and besieged Rome two years, and took it in the year of our Lord, 
Platin. in vita Zosimi 1.  410. or as some reckon 412. In the midst of burning, slaying, robbing, and military outrage, some favour was shown by the express commandment of Alaricus, 
Sozom. l. 9 c. 9  to such as fled to Christian Churches for safety of their lives. Alaricus led his army from Rome, and was purposed to sail to Africa, there to settle his abode, but being driven back with tempestuous winds, he wintered in Consentia, where he ended his life. Alaricus in his life-time had given in marriage Placidia the sister of Honorius, 
Func. chron.  to Ataulphus his nearest kinsman, and Ataulphus after the death of Alaricus, reigned over the Goths. The Goths under the conduct of Ataulphus, returned back again to Rome. Placidia through her intercession purchased great good to the town of Rome: the Goths abstained from burning, and shedding of blood, and addressed themselves toward France and Spain.   

Theodosius 2. and Valentinian 3.  
AFter Arcadius, reigned his son Theodosius the second 42. years. His uncle Honorius governed in the West: After whose death the whole government pertained to Theodosius, who associated unto himself Valentinian the third, the son of Placidia, his father's sister. Theodosius in godliness was like unto his grandfather, in collecting a great library of good books, nothing inferior to Ptolemaus Philadelphus. In collecting in one short sum the jaws of kings and princes: he tread a path whereinto justinian walked, following Theodosius example, and benefited all men desirous of learning. 
Socrat. l. 7. c. 22 jaem. lib 7. cap 42. Hist. Magd. cent. 5. cap. 3.  His house was like unto a sanctuary for exercises of reading of holy Scripture, and devote prayers. He was of a meek & tractable nature almost beyond measure: his facility in subscribing unread letters was corrected by the prudent advice of his sister Pulcheria. In these two Emp. time the estate was mightily crossed & troubled by strangers. By the procurement of Bonifacius deputy of Africa, the Vandals under the conduct of Gensericus their king came into afric, took the town of Carthage, & other principal towns and settled their abode in that country. Valentinian 3. Emp. of the West was compelled to make a covenant with the Vandals, & to assign unto them limited bounds in Africa for their dwelling place.  
The Vandals were partly Pagans and partly Arrians whereby it came to pass that the true Church in Africa was persecuted with no less inhumanity; and barbarous cruelty by Gensericus King of the Vandals, than it was in the days of the Emp. Dioclesian. Attila, King of the Huns encumbered the Roman Empire with greater troubles. Theodosius Emperor of the East bought peace with payment of a yearly tribute of gold to Attila. Valentinian the third by the means of Aetius his chief Counsellor alured Theodoricus King of the Western Goths to take his part. The parties fought in the fields called Catalaunici a great fight, wherein a hundreth and fourscore thousand men were slain. And Theodoricus King of the Goths in this battle lost his life. Attila was compelled to flee. Thrasimundus the son of Theodoricus was very willing to pursue Attila, for desire he had to revenge his father's slaughter, but he was stayed by Aetius. This counsel seems to be the occasion of his death: Valentinian commanded to cut off Aetius. Attila finding that the Roman army was destitute of the conduct of so wise a governor, as Aetius was, he took courage again, and in great rage set himself against Italy, took the towns of Aquileia, Ticinum and Milan, sacked and ruined them, and set himself directly against Rome, with intention to have used the like cruelty also against it. But Leo Bishop of Rome went forth, and with gentle words so mitigated his mind, that he left besieging of the town of Rome. Soon after this Attila died, the terror of the world, and the whip wherewith God scourged many nations.  
Valentinian the thirde, after he had reigned in whole 30. years, was cut off for the slaughter of Aetius. Maximus usurped the Kingdom, and violently took unto himself Eudoxia the relict of Valentinian: but she was relieved again by Gensericus King of Vandals, who led an army to Rome, and spoilt the town, and relieved Eudoxia, and carried her and her daughters to Africa, and gave Honoricus his son in marriage unto her eldest daughter. Maximus was cut in pieces by the people, & his body was cast into Tiber. From this time forth the Empire utterly decayed in the West, until the days of Carolus Magnus, so that Anitus, 
Evigr. lib. 2. cap. 16.  Richimex, Maioranus, Severus, Anthemius, Olybrius, Glycerius, Nepos, Orestes and his son Augustulus, they continued so short time, and governed so unprosperously, that their names may be left out of the roll of the Emperors.  
Now to return again to Theodosius Emperor in the East, a King beloved of God, in so much that by prayer he obtained of God a wonderful deliverance to Ardaburius captain of his army. 
Note.  When his uncle had ended his life, Ardaburius was sent against a tyrant john, who did usurp the Kingdom in the West. 
Socrat. lib. 7. cap. 23.  The ship whereinto Ardaburius failed by tempest of weather was driven to Ravenna, where the tyrant john took him prisoner. Aspar the captain's son, being conducted by an Angel of God (as Socrates writeth) entered in Ravenna, by the passage of the loch, which was never found dried up before that time: the ports of the town were patent, so that Aspar and his army entered into the town, slew the tyrant john, and relieved Ardaburius his father. This miraculous deliverance is thought to be the fruit of the effectual prayers of the godly Emperor. His death was procured by a fall from his horse, after which he was diseased, and died: an Emperor worthy of everlasting remembrance.   

Martianus.  
MArtianus by the means of Pulcheria the sister of Theodosius was advanced to the Kingdom with whom Valentinian the thirde, of whom I have already spoken, reigned 4. 
Catalogue. Casarum.  years. Martianus, albeit he obtained the government in a time most troublesome, when the Goths, Vandals, Huns, and Herules had disquieted the estate of the Roman Empire out of measure, yet by the providence of God the short time of his government was peaceable, 
Evagr. lib. 2. cap. 8.  for he reigned not fully 7 year, and he left behind him great grief in the hearts of the people, because a government so good and godly endured so short time. Concerning the council of Chalcedon assembled by him, it is to be referred unto the own place.   

Leo.  
AFter Martianus succeeded Leo, and governed 17. years. He was godly & peaceable, not unlike Martianus his predecessor. He interposed his authority to suppress those who proudly despised the council of Chalcedon, and obstinately maintained the heresy of Eutyches. Notwithstanding the madness and rage of Eutychian heretics began in his time, 
Evagr. lib. 2. cap. 8.  immediately after the report of the death of Martianus. Procerius Bishop of Alexandria was cruelly slain by them in the Church, haled through the streets, and with beastly cruelty they chewed the intrals of his body, having before ordained Timotheus to be their Bishop. 
Idem cap. 12. & 13.  The Emperor banished Timotheus being first foreseen, that not only Leo bishop of Rome, but also all other bishops, of chief account, damned the ordination of Timotheus. The terrible earthquake which destroyed a part of Antiochia, & the more terrible fire which wasted a great part of Constantinople, were fore running tokens of the great desolation that should ensue by the detestable heresy of Eutyches.   

Zeno.  
THe Emperor Leo left his Kingdom to his nephew the son of Zeno called Leo, but he fell sick and died, when he had scarce reigned 1. year. So his father Zeno had the Imperial sovereignty 17. years: he was of a bad religion, dissolute in manners, intemperate, effeminate, and hated of all men. 
Evagr. lib. 3. cap. 3.  Therefore Basiliscus conspired against him and Zeno fled. Basiliscus was a persecuter of the true faith, damned by his encyclicke letters the Council of Chalcedon: restored Euthychian bishops to their places again: such as Timotheus Arideus to Alexandria, Petrus Cnapheus to Antiochia, 
Idem lib. 3. cap. 5.  Paulus to Ephesus: five hundreth preachers were found, who subscribed Basiliscus letters, and cursed the council of Chalcedon. So great a plague it is, either to have ignorant Pastors, who know not the truth of God, 
Note.  or cowardly teachers, who will suffer no rebuke for the known truth of God. Zeno returned to his Kingdom again within 2. years: 
Idem cap. 8. & 11.  he banished Basiliscus to Cappadocia, where he was slain with his wife and children. He abolished the encyclicke letters of Basiliscus and eicted Petrus Cnapheus out of Antiochia, and Paulus out of Ephesus. Timotheus of Alexandria was old, infirm, and near to the last period of his life, else also he had been ejected out of Alexandria: for Zeno, not for love of the true faith, but for hatred of the name of Basiliscus endeavoured to do all that he had done.  
Under the reign of Zeno came Odoacer assisted with people of Pannonia called Rugi, Turcilingi and Heruli, and invaded Italy, and slew Orestes at Pagia, and compelled his son Augustulus, 
Hist. Magd. cent. 5. cap. 3.  to denude himself of imperial honours so that the Roman empire, as it began in the person of Augustus Caesar, so likewise it ended in the person of Augustulus the son of Orestes. Odoacer would not usurp the glorious title of an Emperor, but called himself King of Italy, and reigned 14. years. Zeno on the other part stirred up Theodoricus King of Goths to expel Odoacer out of Italy. Theodoricus encountered with him divers times, and prevailed. In the end he besieged him in Ravenna, until a covenant of peace was bound up betwixt them, but it lasted a short time: for Theodoricus under pretence of friendship, 
Note.  called Odoacer and his sons to a banquet and caused them cruelly to be slain. Afterward he reigned himself alone in Italy 33. years: he re-edified the towns in Italy which by violence of wars had been wasted & made desolate, and was well beloved of the people: and albeit in religion he was an Arrian, yet he abstained from persecution of those who professed the true faith.  
The Eutychian persecution is already begun, 
Hist. Magd. ibid.  but the Arrian persecution is not yet ended. Hunnericus son of Gensericus king of Vandals, was an Arrian persecuter so unmerciful, that in Africa where his dominion was, he had neither compassion on sex or age: he banished at one time five thousand professors of the true faith. And such as were infirm and weak; and could neither travel by foot nor horse, he commanded cords to be knit to their legs, and to trail them through the rough places of the wilderness, and by such merciless dealing, the death of many innocent people was procured: but the Lord suffered not this cruelty to be unpunished: for the Lord plagued the Vandals with famine, and pest, and Hunnericus was so long tormented with venomous biles, that in the end he was consumed with vermin, and in great misery ended his most wretched life.  
In this Centurie studying for brevity, I have overpassed some remarkable things, such as the deceitful practices of the wise men of Persia, 
Socrat. lib. 7. cap. 8.  to divert the affection of their King Isdigerdes from the love he had carried to Maruthas Bishop in Mesopotamia, and Ambassador of Theodosius. 2. This history is set down at length by Socrates. In like manner the calamity of the jews who dwelled in the Isle of Candie, and were piteously abused by a deceiving fellow, who called himself Moses, and promised to lead them through the Mediterran sea, to their own land, as Moses led the people of Israel through the read sea: this calamity read in the 7. book of the ecclesiastical history of Socrates chap. 38. The jews were commanded to cast themselves into the sea, 
Func. chron.  and to swim unto a rock: but they were drowned in the sea, and dashed upon the hard rock, and by the means of Christian fishers some few escaped. This history is referred unto the 434. year of our Lord: so that it fell forth under the reign of Theodosius 2. The miraculous conversion of the Burgundians to the faith of Christ about the same time, I have of purpose overpassed, willing to be short, and to give a view of the history to those who are desirous to read.    

CENTURIE VI.  

Anastatius.  
AFter Zeno succeeded Anastatius, and governed 27. years. He was a patron of the heresy of Eutyches. He banished Euphemius Bishop of Constantinople, because he would not redeliver unto him that letter which he had subscribed before his Coronation, wherein he was bound to attempt nothing against the true faith, and namely against the council of Chal●edon. In like manner he banished Macedonius the successor of Euphemius for the same cause (for he had the custody of the hand-writing of Anastatius) and the Emperor gave secret Commandment to make him out of the way at Gangra the place of his banishment. 
Evagr. lib. 3. cap. 3.  Xenoeas Bishop of Hierapolis, a firebrand of Satan stirred up the Emperor's mind to great rage, partly by gathering a Council at Sidon, wherein they damned the acts of the council of Chalcedon and partly by stirring up the Emperor to wrath against good men, such as were principal defenders of the true faith: namely Flavianus Bishop of Antiochia and Helias Bishop of jerusalem. The people of Antiochia were very friendly to their Pastor, and finding that a great number of Monks savouring Eutyches error, had assembled in the town of Antiochia to compel Flavianus their Bishop to accurse and abjure the council of Chalcedon: 
Note.  they set upon the Monks, and slew a number of them, others leapt into the river of Orontes, where they found a meet burial for seditious Monks. On the other part a great number of Syria Cava, 
Evagr. lib. 3. cap. 32.  came to support the troubled estate of Flavianus. For these things, as if he had been a contentious man, he was banished, and Senerus a notable Eutychian heretic was placed in his room: this is he, of whom I have mentioned diverse times that Alamundarus prince of Saraceus deluded his messengers, and sent them back ashamed and confounded. The next attempt was against Helias Bishop of jerusalem, against whom this quarrel was forged, that he would not subscribe the Synodicke letter of Severus, and damn the council of Chalcedon, and by the Emperor's commandment. Olympius the captain came to jerusalem, expelled Helias, and placed john a familiar friend of Severus in his room. This john by the persuasion of Sabas a Monk of Palestina forsook the fellowship of Severus, and was cast into prison by Anastatius the Emperors captain: but when he was brought forth out of prison again, he disappointed the expectation of Anastatius the captain: for he openly avouched the four general counsels, and anathematifed the followers of Arrius, Macedonius, Nestorius and Eutyches. In doing whereof he was mightily assisted both by the people, and the Monks: so that Anastatius the Emperors captain fearing popular commotion, fled and returned again to the Emperor, 
Hist. Magd. cen. 6. cap. 3.  but Severus Bishop of Antiochia moved with wrath against the Monks of Syria, set upon them, and slew 300. of them, and gave their carcases to the fowls of the heaven, and the beasts of the earth, such mercy was, and is to be found in headstrong heretics. In all this desolation the courage of Cosmas Bishop of Epiphania, and Severianus bishop of Arethusa is to be admired, who wrote a book containing a sentence of deposition of Severus Bishop of Antiochia, 
Evagr. lib. 3. cap. 34.  which book Aurelianus a deacon of Epiphania clad in a woman's apparel delivered unto him in Antiochia, and afterward conveyed himself away secretly. The Emperor was highly offended against Cosmas, and Severianus, and he wrote to Asiaticus governor of Phoenicia, that he should eiect them out of their places: but when answer was returned to the Emperor, that it could not be done without blood, the Emperor left off further pursuing of them. Many counted Anastatius a peaceable Emperor, because he would have settled controversies in the Church, as evil controversies at sometimes are settled, namely, by a law of oblivion, but there is no capitulation betwixt darkness and light, but darkness must yield unto the light of God. In Africa more than 900. 
Note.  were crowned with martyrdom under the reign of Anastatius, as Magd history recordeth out of the first book of Regino, 
Platin. de vi●● Hormisda.  de Anastatio. Platina writeth that he was slain with thunder.   

justinus the elder.  
AFter Anastatius, succeeded justinus a godly Emperor, and governed nine years and three days. He restored the Bshops whom Anastatius had banished. He banished also Arrian Bishops, who were found within his Dominions. Severus Bishop of Antiochia, a vile Eutychian Heretic, and a bloody Fox, he displaced, and caused him to be punished by cutting out of his tongue, as some affirm. Theodoricus King of the Goths obtaining domion in Italy, 
Evag. l. 4. c. 4.  persecuted true Christians with great hostility, and sent Ambassadors to the Emperor justinus, to restore the Arrian Bishops whom he had banished: else he would pursue the Bishops who were in Italy, with all kind of rigour. And because the Ambassadors returned not back again with such expedition as he expected, he put hand to work, and slew two noble Senators, Symmachus, and Boetius. Likewise when the Ambassadors were returned, he cast in prison johannes Tuscus, 
Hist. Magd. cent. 6. cap. 3.  Bishop of Rome, and his companions, whom he had before employed to go on message to the Emperor justinus. The Bishop of Rome died in prison for lack of sustentation, but the Lord suffered not this barbarous cruelty of Theodoricus to be long unpunished: for the Lord strake him with madness of mind, so when he was sitting at table, 
Note.  and the head of a great fish was set before him, he imagined it was the head of Symmachus, whom he had slain, and was so stupefied with fear, that anon after he died. In the days of this Emperor justinus, was a terrible earthquake, 
Evag. l. 4. c. 5.  the like whereof hath not been heard at any time before, wherewith the town of Antiochia was shaken and utterly ruined. With the earthquake, fire was mixed, consuming and resolving into ashes the remnant of the town, which the earthquake had not cast down. In this calamity Euphrasius Bishop of Antiochia, perished. The good Emperor mourned for the desolation of Antiochia, and put on sackcloth on his body, and was in great heaviness, 
Chron. Fu●e.  whereof it is supposed, that he contracted that disease whereof he died. When he found his disease daily increasing, he made choice of justinian his sister's son to be his colleague, who governed four months in equal authority with his uncle, and then justinus ended his course.   

justinianus.  
A After the death of justinus, justinianus his sister's son, governed 38. years. He would suffer no faith to be openly professed, 
Evag. l. 4 c. 10.  except the faith allowed in the four general Counsels. Notwithstanding the Empress Theodora his wife, was a favourer of Eutyches heresy. This Emperor was bend to recover all that was lost by his predecessors, in Asia, Africa, and Europe, and he had good success through the virtue and valour of his Captains, especially Belisarius, and Narses. Belisarius first fought against the Persians, who had overcome not only Mesopotamia, but also many parts of Syria, Antrochena, and Cava. He overcame them in battle, and compelled them to go back beyond Euphrates. Next, he was employed to fight against the Vandals in Africa, who possessed great bounds of the Roman dominions, ever since the days of Gensericus, King of the Vandals. And it is to be marked, that the time was now come, wherein the Lord will declare, that the blood of his Saints is precious in his eyes. For since the days of Dioclesian, that bloody persecuting Emperor, no race of people persecuted God's Saints with so barbarous cruelty, as the Vandals did, for zeal they had to the Arrian heresy, wherewith they were infected. After Gensericus, Hunericus, and Amalaricus, and Trasimundus, who closed the doors of the Temples of Christians, and banished their Bishops to Sardinia. Childericus would have showed some favour to Christians, and reduced their Bishops from banishment: for this cause the Vandals did slay him, and gave his kingdom to Gillimer.  
Now the Lord remembered the groans of his own prisoners, 
Note.  and would not suffer the rod of the wicked perpetually to lie upon the lot of the righteous. Belisarius fought against the Vandals, prosperously recovered Carthage, and all the bounds pertaining to the Roman Empire possessed by the Vandals. Also he took Gillimer their King, and carried him captive to Constantinople. It is worthy of remembrance, that justinian would not receive into his treasure the vessels of gold, which the Emperor Titus (when he burned the Temple of jerusalem) transported to Rome. These same vessels Gensericus King of Vandals when he spoilt Rome transported to Carthage, 
Evag. l. 4. c. 17.  and Belisarius after he had conquered Carthage, he brought them to Constantinople, again but justinian sent them to jerusalem, to be disposed upon according to the wisdom of the Christian Bishops in those bounds.  
The third warfare against the Goths, for recovering Italy out of their hands, was the greatest of all the rest, and endured longest time, to wit, eighteen years, wherein Belisarius and Mundus, 
Idem l. 4. c. 19  and after them Narses, all valiant Captains, were employed. It was brought on upon this occasion, 
Platin. de vita joan. 1.  as Evagrius following Procopius (in whose time this warfare was intended) doth record. A●alasunta, the daughter of Theodoricus, had the government of Italy. Astalarichus her son, before he came to perfect age died. Theodatus, a kinsman of Theodoricus had the government by the marriage of A●alasunta, 
Fun●. chron.  but he rendered unto her evil for good, and thrust her into prison, and slew her. In Theodatus time came Belisarius to Italy, to fight against the Goths, but seeing Theodatus was more meet for Philosophy then for warfare, he gave place to Vitiges to have the government. Belisarius recovered the Isle of Sicily, 
Evag. l. 4. c. 21.  he came to Rome, and the ports were opened to him, and he was gladly received: he took Vitiges King of the Goths, and carried him captive to Constantinople. Mundus another Captain, overcame the Goths in Dalmatia, recovered the Country to the Romans: but in the mids of this victory he was slain through too hasty and furious pursuing of his enemies, who had slain his son. In the absence of Belisarius (for the Emperor had sent for him to fight against the Persians) the Goths chose Theudebaldus, and after him Attaricus, who continued but short time. Finally, Totilas was chosen to be their King, who recovered again the town of Rome, and the most part of all the principal towns of Italy. Belisarius, albeit he was sent back again to Italy, and recovered Rome the second time, yet the Persian war continually was the cause of reducing him back again from Italy. In the end, Narses, a valiant man was sent to Italy, who overcame the Goths, drove them out of Italy, and brought it again under the sovereignty of the Romans. What good recompense for so great service was rendered to Belisarius and Narses, many writers have recorded, I pass it over with silence. Narses moved with indignation against the Empress Sophia, the wife of justinus the younger, the successor of justinian, he sent for the Longobards, who came out of Pannonia, and possessed themselves in that part of Italy, which is unto this day called Lombardy.  
It is one of justinian's chief praises, that he caused the great Ocean Sea of the Roman laws to be abriged into short compend, and to be comprised within the compass of fifty books, 
〈◊〉 2. Concel.  vulgarly called Pandectis, or Digestis, having short titles prefixed unto them, rather than prolix and tedious commentaries subjoined unto them. Also he gathered a general Council in Constantinople, about the 14. year of his reign, to pacify if it were possible, the contentious disputations that were moved about the writings of Origen, Theodorus, and Ibas, but this I refer to its own place.   

justinus the younger.  
IVstinus was nephew to justinian. 
Evag. l. 5. c. 23.  He governed sixteen years. He governed alone twelve years, and with Tiberius, whom he associated, three years and eleven months. All things succeeded unprosperously in his time. Alboinus King of the Longobards, possessed himself and his people in Italy. 
Evag. l. 5. c. 10.  Cosroes King of Persia, with his Captain Adaarmanes, took the town of Apamia, and burned it with fire, and the town of Circesium, and put garrisons into it, and miserably wasted the bounds of the Roman dominions. When these things were reported to justinus, who would credit no true information before, now is stricken with madness and astonishment of mind, being grieved for this, that the state of the Roman Empire should have decayed in his time, 
Idem l. 5. c. 11.12.  and through his default. For remedy whereof, Tiberius a wise and valiant man, by the advice of Sophia, was associate to justinus, to govern the affairs of the kingdom. Evagrius describeth at length the Oration of justinus to Tiberius, when he clothed him with all Imperial ornaments, and how he exhorted him not to be bewitched with the splendour of those garments, as he had been, but with vigilancy and wisdom, to govern the estate of the kingdom. This he spoke after he was recovered of his disease; 
Evag. l. 5 c. 13.  and in presence of all the noblemen of his Court, so that they were compelled to shed abundance of tears, when they heard at one time so clear a confession of his own miscarriage, and so prudent counsel given to his associate.   

Tiberius.  
Tiberius' reigned three years and eleven months, in coniunct authority with justinus, and after his death, he reigned four years himself alone: so all the time of his government was seven years and eleven months. In his time Cosroes King of Persia, was puffed up with such insolency, in regard of his former victories, that he would not admit the Ambassadors of Tiberius to his presence, but commanded them to follow him to Caesarea of Cappadocia, there to receive their answer, for he had taken Daras a town of Mesopotamia, in the borders of the Roman Empire, builded by the Emperor Anastatius, and called Daras, because about this place Darius had his last overthrow by Alexander of Macedonia. 
Evag. l. 3. c. 37.  After the taking of Daras, he marched toward Armenia, in the Summer time, and from thence intended to address toward Caesarea Cappadocia, expecting none encounter or resistance of the Roman army. But Tiberius had prepared a well appointed army, consisting of more than an 100 
Evag. l. 5. c. 14.  and fifty thousand men, to resist Cosross, whose forces when Cosross could not match, he fled: and for very heartgrief he died, and gave advice to the Persians, not to make war against the Roman Empire, in any time to come. The estate of the Church was the more peaceable under his reign, because the Vandals in Africa, and the Goths in Italy were already utterly subdued. The Longobards, whom Narses brought out of Pannonia to Italy, were the more insolent to afflict Christians, because Tiberius was occupied in the Persian warfare against Cosroes. The Nation of the Goths had as yet full sway in Spain, 
Hist. Magd. cent. 6. cap. 3.  and they were miserably addicted to the Arrian heresy, insomuch that Lemugildus King of the Goths, caused his own natural son Elmingildus to be slain, 
Pla●in. de vit. Gregor. 1.  because he forsook the Arrian faith. Also their number was augmented by returning of many Vandals to Spain, who had escaped the hands of Belisarius.   

Mauritius.  
MAuritius was Captain of the Army of Tiberius, to whom Tiberius gave his daughter in marriage, with his kingdom: 
Evag. l. 5. c. 22.  for he found himself sick unto the death. He reigned 20. years, he fought against the Persians, and prospered in that warfare: and after that, peace was bound up amongst them. Chaianus King of Avares, Huns, and Slavonians, fought against him, and carried away many captives and prisoners. In redeeming of the captives, Mauritius was too niggardly, whereby it came to pass, that Chaianus slew 12. thousand prisoners, which might have been ransomed for a small sum of money. This oversight of the Emperor, not only stained other his noble virtues, but also purchased the hatred of the soldiers against him, whereby it came to pass, that they set up Phocas to be Emperor in his stead. 
Commen● Funct. lib. 8.  Of this calamity it is thought that Mauritius was foreseen in his dream, and that he chose rather to be punished in this world for his faults, then in the world to come. Afterward he was brought in bands to Phocas, his wife, and five children were cruelly slain in his own presence, and finally, bloody Phocas slew himself, of whom it is reported, that when he saw his wife and children put to death, 
Note.  he gave glory to God in his greatest calamity, and said; Just art thou, O Lord, and righteous in all thy judgements.    

CENTURIE VII.  

Phocas.  
THe heresy of Eutyches continued in this Centurie from the beginning, to the end thereof: countenanced by the Emperors, such as Heraclius and Constans. Nevertheless I have cut off the Eutychian Persecution at the end of the sixth Centurie, because Heraclius, albeit he favoured the error of the Monothelites, (a branch of Eutyches heresy) notwithstanding he was so employed with wars against the Avares in the West, and the Persians and Saracens in the East, that he had not a vacant time to persecute them who professed another faith. And Constans began to persecute, but was quickly interrupted by new occasion of Sea-warfare against the Saracens, wherein also he was overcome. For this cause I have referred the Eutychian persecution rather to the former Centurie, then to this. Moreover, in this Centurie the universal Bishop, and the Antichrist beginneth to spring up: so that all the rest of the History must be spent in three heads: First, in declaring The growth of the Antichrist, in the seventh, eight, and ninth Centuries: Secondly, in declaring his tyranny, and prevailing power over the Roman Emperors, and monarchs of the world, in the tenth, eleventh, and twelfth Centuries: And finally, in declaring his discovery, and his battle against the Saints, especially against those who discovered him: and this shall be done (God willing) from the thirteenth Century unto our time. In the History I am compelled to be short, because it may be read in many Authors, Chronologies, and Compends, whereby it may be● sufficiently known.  
Phocas, after the cruel slaughter of his master Mauritius, was proclaimed to be Emperor by the Roman soldiers, in the year of our Lord 604. and he reigned 8, years: in cruelty, drunkenness, lechery, he surpassed beyond all men, & justly was called, The calamity of the Roman Empire; nothing succeeded prosperously with this parricide: Cosroes on the East-side, the Auares on the West, the Slavonians on the North-side, invading Dalmatia, and Agilulphus king of Lumbardis in Italy, adding unto his dominion Mantua, Cremona, and Vulturnia: all these at one time weakened the Roman Empire, so far that it could never attain again to the former strength and splendour that it was wont to have. Great strife had been betwixt the chairs of Rome and Constantinople for supremacy. The Patriarch of Constantinople thought it due to him, 
Platina in vita Bonif 3.  be cause Constantinople was the seat of the Empire. The Patriarch of Rome on the other part, said, that Constantinople was but a Colony of Rome, and that the Grecians themselves in their Letters called the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this controversy Phocas put an end, and ordained Bonifacius the third to be called Universal Bishop, and the Church of Rome to be head of all other Churches. This dignity the Roman Church begged (as Platina granteth) and not without great con●ention, obtained it at the hands of Phocas. This is that style, which Gregorius the first counted Antichristian in the person of joannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patriarch of Constantinople. In the end Priscus his own son in law, Heraclianus, the father of Heraclius the Emperor, and Phocius, whose wife Phocas had unhonestly abused, conspired against him, and over-came him, and brought him to Heraclius, 
Note.  who commanded his head, feet, and secret members to be cut off, and the stamp of his body was given to the soldiers to be burnt with fire.   

Heraclius.  
AFter Phocas reigned Heraclius thirty years. Cosroes king of Persia had mightily prevailed, 
Paulus dia●●nus, lib. 18. rerum R●nan.  and had conquered Syria, Phenicia, and Palestina, and had taken jerusalem, and Zacharias the Bishop thereof, and the Holy Cross, and had given many thousands of Christians to the jews to be slain. Neither would he accept any conditions of peace with Heraclius, except he would condescend to forsake the worshipping of Christ, and worship the Sun as the Persians did. For this cause Heraclius was compelled to make peace with the Auares on his West side, and to lead his Army to Asia against the Persians, which endured the space of six years, wherein he prevailed against Cosroes, and recovered all the Provinces which Cosroes had taken from the Roman Empire. 
Hist. Magd. cent. 7. cap. 3.  Finally Cosroes was taken, cast in prison, and cruelly slain by his own son Siroes, because he had preferred Medarses his younger son to Siroes, his elder brother. This Siroes made a covenant of peace with Heraclius, and delivered unto him Zacharias Bishop of jerusalem, with the Holy Cross and the prisoners whom his father had carried Captive. And so Heraclius in the seventh year, returned back again to Constantinople with great triumph. After this the Emperor being circumuened by Pyrrhus Bishop of Constantinople and Cyrus Bishop of Alexandria, fell into the Heresy of the Monothelites: And to this fault he added other faults, such as incest, for he married his own sister's daughter: and he was given to curious Arts, and to seek out the event of things by judicial Astrology: and was admonished by the Astrologians to beware of the circumcised people. Heraclius only deemed, that the jews should trouble him but it was the Saracenes, in whom this prophecy had performance: 
A description of the Saracens  for in his time began the Monarchy of the Saracenes, and the blasphemous doctrine of Mahomet. 
Platinain vita Senerini.  The Saracenes were people dwelling in Arabia, 
Note.  the posterity of Hagar, and not of Sara: These fought under the banner of Heraclius in his sixth year warfare against the Persians: when they craved the wages, of their service, in stead of money they received contumelious words, and were called Arabik dogs by the Emperor's treasurer. This contumely did so irritatate them, that they choosed Mahomet to be their captain, Anno, 623. invaded Damascus, and took it, and within few years conquered Syria, Phoenicia, Palestina, and Egypt: And not content with this, they invaded the kingdom of the Persians and subdued it, and cut off the king's seed. The blasphemous Koran and alfurca of Mahomet, which he said he received from heaven, was a doctrine of lies, containing a mixture of the religion of the jews, Pagans, and Christians: to the making whereof concurred Sergius a Nestorian heretic, and john of Antiochia, an Arrian heretic, and some jews. Mahomet also ordained, that all people whom the Saracenes could conquer, should be compelled by fire and sword, and all kind of violence, to receive the doctrine contained in these books. Heraclius perceiving the sudden & great increase of the doninion of the Saracens gathered a great army, & fought against them, but he was overcome in battle and lost 150. thousand men of his army. And when he renewed his forces again to fight against the Saracens, he found that 52. thousand men of his army died in one night suddenly, as those did who were slain by the Angel of God in the army of Senacherib. 
Isai. 37.36.  Heraclius was so discouraged with the calamity of his army, that he contracted sickness and died.   

Constantinus and Heracleonas.  
AEter the death of Heraclius reigned his son Constantine, 4 months, & was made out of the way, by poison given unto him by Martina his father's second wife, to the end that Heracleonas her son might reign. But God suffered not this wickedness to be unpunished: For Martina and Heracleonas were taken by the Senators of Constantinople, & her tongue was cut out, and his nose cut off, lest either her flattering speeches, or his beauty and comeliness should have moved the people to compassion: and they were both banished.  
About this time the Saracenes had taken Caesarea in Palestina after they had besieged it seven years: and they slew in it seven thousand Christians.   

Constans.  
AFter the banishment of Martina, and Heracleonas her son, reigned Constans the son of Constantine, 27. years: in religion he followed the footsteps of Heraclius and was infected with the heresy of the Monothelites, and persecuted Martinus 1. Bishop of Rome, because he had gathered a Synod in Rome, and damned the heresy of the Monothelites: whom also he caused to be brought in bands to Constantinople, 
Hist. Magd. cent. 8. cap. 3.  cut out his tongue, and cut off his right hand, and banished him to Chersonesus in Pontus, where he ended his life. He fought also against the Saracenes in sea-warre-fare, and was overcome by them, like as interpreters of dreams had foretold him: for he dreamt, that he was dwelling in Thessalonica, and the interpreters said it portended no good, but that others should overcome him, as if the world Thessalonica did import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, render victory to another. Constans was slain by one of his own servants as he was washing himself in the bathe-houses of Saracuse.   

Constantinus Pogonatus.  
COnstans being slain in Sicily, the army in those parts appointed Mezentius, a man of incomparable beauty, to be Emperor: but Constantinus, the eldest son of Constans, sailed to Sicily with a great navy, slew Mezentius, and the murderers of his father, and recovered his father's dominion to himself. He was called Pogonatus, because his face was not bare and void of hair when he returned from Sicily, as it was when he sailed thither from Byzans, but his face was rough and covered with hair. He had 2. brethren, whom the people reverenced with equal honour as they did him: therefore he disfigured their faces by cutting off their noses, and reigned himself alone 17. years. In religion he was not like unto his predecessors, 
Chron. func.  who had been favourers of heretics, but he assembled a general Council at Constantinople, vulgarly called, the sixth Oecumenick Council, wherein the heresy of the Monothelites was utterly damned, as in his own place shall be declared, God willing. Likewise, the estate of the Emperor was more peaceable than it had been in time of his predecessors: for the Saracens were compelled to seek conditions of peace from him, and to offer yearly payment of 3000. 
Hist. Magd. cen. 7. cap. 3.  pound weight of gold unto him, with other tributes of horse, servants, and prisoners.   

justinianus the second, Leontius, and Absimarus.  
AFter the death of Constantine, reigned his son justinian the second, sixteen years, to wit, ten years before his banishment, and six years after his banishment: His government was cruel and blood●e, by persuasion of Stephanus, and Theodorus, whose counsel he followed, even till the purpose of exirpation of all the Citizens of Constantinople. But Leontius, a man of noble birth, pitying the City, took justinian the Emperor, cut off his nose, and banished him to Chersonesus Ponti, where he remained in great misery ten years. Stephanus and Theodorus his bad counsellors, received a condign punishment, for they were burnt quick in the belly of an hot brazen bull.  
After this banishment of justinian the second, Leontius reigned three years. The flexible minds of unconstant people, and soldiers, choosed Absimarus to be their Emperor, who dealt with Leontius as he had dealt with justinian, and cut off his nose, and thrust him into a Monastery, where he remained seven years, to wit, all the time of Absimarus government.  
In the end, justinian, after ten years' banishment, recovered his Imperial dignity again, by the help of Terbelli● Prince of Bulgaria. He caused Leontius, and Absimarus to be brought unto him, whom he trampled under his feet, & after commanded that they should be beheaded. The cruelty that he used against the Citizens of Constantinople, and against the inhabita●●● of Chersonesus Ponti, is almost unspeakable. He was hated of all men▪ Philippicus conspired against him▪ and he was slain by one named Elias, his servant.    

CENTURIE. VIII.  

Philippicus.  
AFter justinian the second was slain, Philippicus, reigned two years, and nine months. Great dissension fell out betwixt the Emperor Philippicus and Constantine Bishop of Rome, for razing (as appeareth) the pictures of Fathers, who were present at the sixth General Council, which being pictured in the Temple of Sopia, were abolished by the commandment of Philippicus. Constantine Bishop of Rome declared the Emperor an heretic, and commanded, 
Note.  that his name should be razed out of charters. This was the first great direct, and violent opposition, that the Bishops of Rome attempted against noble Emperors. Philippicus was taken, and his eyes were put out by Anastasius, otherwise called Artemius, his Secretary who reigned in his stead.   

Artemius.  
ARtemius, otherwise called Anastasius, reigned one year and three months: he deposed john Patriarch of Constantinople, who kept not the true faith: and placed Germanus in his stead. He was taken by Theodosius, and sent prisoner to Nice, and from thence to Thessalonica, where he was compelled to renounce his Imperial dignity, and to be clothed with the habit of a Monk.   

Theodosius.  
THeodosius reigned scarce one year: and when he heard that Leo Isaurus, governor in the East parts, was saluted Emperor by the army, he willingly gave over his Imperial dignity, and lived, a private and peaceable man.   

Leo Isaurus.  
Lo Isaurus reigned twenty four years: great commotions were in his time, both, in Church and policy▪ In Church-affaires, he was an hater of Images, and burnt Images made of wood, other images he melted, & misfashioned: against whom Gregorius the second, puft up with antichristian pride, 
Note.  opposed himself not only allowing worshipping of images, but also forbidding to pay tribute to the Emperor Leo. The Emperor on the other part irritated with the proud attempts of Gregorius the second, used indirect means to cut him off: but the enterprises of his deputies, Marinus, Paulus, Eutychius, and their followers, succeeded unprosperously. Moreover, the Bishop of Rome sought support from the Lombardis, who had been at all times preceding enemies to the chair of Rome: yet in Leo his days they were bound with the bishop of Rome in a covenant of friendship, for none other cause, but this only, to shake off the yoke of the Emperor's obedience. And when the bishop of Rome saw that the Emperor had great business in wars against the Saracens he thought it a fit occasion to draw the dominion of Italy unto his own subjection: and therefore, 
Hist. Magd. cent. 8. cap. 3.  with advice of the Clergy, he both excommunicated the Emperor, as a destroyer of the Images of the Saints, and disauthorised him of his Imperial sovereignty in Italy. So early began the increasing Grando of Antichrist, to send forth the thunderbolts of cursings against the anointed of the Lord.  
In this Emperor's days the Saracens passed over the Straits, invaded the kingdom of Spain, slew Rodericus King of the Goths, and his son, and put an end to the kingdom of the Goths in Spain, after they had reigned 346. years: 
Platin. in vit. Greg. 2.  and being incited by Eudo, Duke of Aquitania, they marched towards France: but through the valour of Carolus Martellus, a man of noble birth in France, they were so encountered, that three hundred thousand, and threescore and ten thousand Saracens were slain, and the country of France was made free of the fear of the Saracens.   

Constantinus Copronymus.  
AFter Leo, his son Constantinus Copronymus reigned 35. years (Chytreus reckoneth only 23. years) because he hated the worshipping of Images (which error had taken deep root in this age): The writers of the History of this time have dipped their pens in gall and wormwood, to blaspheme the honourable name of Constantinus: but whatsoever Paulus Diaconus, or Zonoras' have written to his disgrace, his name will be in honourable account and regard in the Church of Christ. The Senate, and the people of Constantinople, addicted to the worshipping of Images, hated the Emperor, and were glad of the false rumoured tidings of his death, when he went to fight against the Arabians, and they chose Artabasdus to be Emperor in his stead. But Constantine returned to Constantinople, besieged the town, and recovered his own kingdom again. He gathered a general Council at Constantinople, anno 755. wherein the worshipping of Images was damned, as shall be declared (God willing) in its own place. In this Emperor's days were wars betwixt the King of Lombardis, and the Bishops of Rome: but the Roman Bishops begged the help of Carolus Martellus against Luitprand, and the help of Pipinus against Aistulphus, and the help of Carolus Magnus against Desiderius, all Kings of Lombardis: and by continual imploring the help of the Nobles and Kings of France, the Lombard's were utterly subdued, the chair of Rome was enriched, the revenue of the Emperor of the East was impaired, and a ground was laid for the advancement of the Kings of France to the Imperial dignity. In this Emperor's days the Turks, or Scythians, invaded the Armenians, 
Platin. in vit. Step● 2.  and molested the Saracens, and some countries of Asia minor, in the end they accorded with the Saracens: But this agreement could not be perfected without condition, That the Turks in Persia should undergo the name of Saracens, hoping thereby that they would easily embrace the Mahometan religion, wherein their expectation was not frustrate.  
In the year of our Lord 579. and in the 18. year of the reign of Constantine, a wonderful thing fell out amongst wise men of Persia, called Magis, and Maurophori P●●s● they persuaded both themselves, and others also, That if a man would sell all that he had, 
Funct. Comment. lib. 8.  and throw himself headlong from the walls of the City, his soul should by and by be transported to heaven. 
Note.  So prone and bend is the corrupt nature of man to lean upon vain hopes, & to believe promises which God hath not made.   

Leo the son of Copronymus.  
Lo the son of Constantinus Copronymus, reigned five years. He followed the footsteps of his father in zeal against worshipping of Images: and punished the Grooms of his own chamber, such as james, Papias, Strat●ius, and Theophanes, for worshipping of Images. The superstitious writers of the History of this time, such as Zonaras, and Pa●lus Diaconus reckon the aforesaid persons in the Catalogue of holy Confessors. But Christ will never count them to be his Martyrs, who fight obstinately against the truth, even unto the death: neither will he count them to be his Confessors, who suffer justly inflicted punishment for the contempt of the laws of Magistrates, being agreeable to the law of God.   

Irene, and Constantinus her son.  
AFter the death of Leo, reigned Irene his wife, with her son Constantine, ten years. Afterwards Constantine deposed his mother from her authority, and reigned alone seven years. And Irene on the other part, taking this indignity done unto her grievously, she spoiled her son both of his eyes, and of his Empire, cast him into prison, where he died for heart grief: and she reigned again 4. years after her son's imprisonment: So all the years of the reign of Irene and her son, coniunctly & severally, first and last, were 21● years. This Empress was superstitious, crafty, and infortunate. She was a superstitious defender of the worshipping of Images. A malicious and venomous hater of the name of Constantinus Copronymus, (whose dead body she commanded to be brought out of his grave, to be burnt with fire, resolved into ashes, and to be cast into the Sea (albeit Constantine was her own father in law). 
Pro. 12.  The mercies of the wicked are cruel. Her craft appeared in bringing her forces to Constantinople, in the sixth year of her reign, under pretence of fight against the Arabians, and in disarming of them whom she knew to have been adversaries to the worshipping of Images, and sending them in ships to the places from whence they came. For before the days of Constantinus Copronymus, the town of Constantinople by famine and pestilence, and being besieged three years by the Saracens, was miserably dispeopled, so that thirty thousand of the people of Constantinople died. 
Platin. in vit. Greg 2.  But Copronymus for the repairing of that loss, sent for strangers, and replenished the town with new Inhabitants. These strangers she sent back again, 
Funct. Comment. in chron. lib. 8.  to the places from whence they came, especially, because in popular commotion they had set themselves in arms, and menaced the Fathers convened in Constantinople, by Irene and her son, for allowance of adoration of Images. She was infortunate, because the Empire of the East was so extenuated in her time, that it was rather like unto a shadow, then unto an Empire. So that in the subsequent History I will forget (after a manner) the Emperors of the West. Now Irene was deposed, and banished, by Nicephorus, who reigned eight years after her banishment.    

CENTURIE IX.  

Carolus Magnus.  
IN the year of our Lord 801. Charles the Great, King of France, was declared Emperor, by Leo the third, Bishop of Rome: and he reigned sixteen years in his Imperial dignity: for he continued King of France forty and six years. The Empire of the West had been cut off since the days of Augustulus, the son of Orestes, whom Odoacer, King of Rugiheruli, etc. had compelled to denude himself of the Imperial dignity. Now after the issue of 300. years, and after the Huns, the Goths, the Lombard's, and other Nations had obtained dominion in the West, all abstaining (notwithstanding of their prevailing power) from the name, dignity, and style of Emperors. Now at length (I say) Charles' the Great is anointed, and crowned Emperor, by Leo the third, in the town of Rome. And this was the beginning of that evil custom which after followed, to wit, That Emperors should receive their coronation from the Bishops of Rome. At this time the Empire of the East was in the hands of the Empress Irene, and in the hands of the Emperor Nicephorus, who had banished Irene, and reigned in her stead. The Empire of the East was also weak at this time, as appeareth by a covenant of peace which they concluded with Charles, Emperor of the West: in the which no mention is made of Exarchatus Ravennae, to be rendered again unto them: only that the Isle of Sicily, and the towns and lands which lie from Naples Eastward on the right hand, and from Manfredonia (sometimes called Syponto) on the left hand, compassed about with the Seas, called Superum & Inferum: these should remain in the possession of the Emperors of Constantinople. ' Charles' a prudent and godly Emperor, more sound and upright in sundry heads of Christian doctrine, than many others: for he detested the worshipping of Images, as vile Idolatry: as appeareth by his books written against the second Council of Nice. Charles was very friendly to Christians, and defended them against the violence and tyranny of their persecuting enemies: namely, against Godfridus, King of Denmark, a fierce adversary against the Christians, who dwelled in Saxony. Likewise he subdued the Slavonians, and Bohemians, enemies to Christian Religion: and was justly called Magnus, for his great exploits and valiant acts, which God prospered in his hand. Pipinus, the son of the Emperor Charles, was declared King of Italy: who died before his father, and after his death he appointed Bernard his nephew to reign in Italy, with express commandment, That he should be obedient to his son Ludovicke, whom he ordained to be successor to himself in the Imperial office. So the Emperor Charles full of days, died in the 71. year of his age, and was buried in Aken.   

Ludovicus Pius.  
AFter Charles succeeded his son Ludovicus Pius, and reigned 26. years. For his gentle and meek behaviour, he was called Pius. He received the Imperial Diadem from Stephanus the fourth, at Aken. Bernard his brother's son, forgetful of the mandate of Charles the Great, rebelled against Ludovicus Pius, and was beheaded at Aken. Likewise, his own sons (assisted with Hugobortus, Bishop of Lions, and Bernhardus, Bishop of Vienne, and other Bishops, who did excommunicate the Emperor for adherence to judith his wife) behaved themselves very undutifully towards their father. Nevertheless, he freely pardoned his sons, and accepted them again into favour. Also Frederick, Bishop of Vtrecht, threatened to excommunicate the Emperor, if he did no● forsake the company of judith, his well-beloved wife, and daughter to the Duke of Bavaria, because she was his near kinswoman, to wit, in degrees of consanguinity for bidden, in the Popish law. The Empress willing to be revenged of the Bishop, she hired two Gentlemen, who set upon him after Church service, and slew him in his Priestly garments. In his time also the Saracens in huge numbers, like unto Locusts, swarmed out of Egypt and Africa, and invaded the Isle of Sicily. By cutting down all fruitful trees, burning Towns, Temples, and Monasteries, and by kill Bishops, Priests, and Monks, they brought the I'll to an utter desolation. Gregory the fourth at that time was Pope: and he exhorted the Emperor, and his son Lotharius, to support the distressed estate of the Isle of Sicily. They answered, That albeit that matter duly belonged to Michael, Emperor of Constantinople, yet nevertheless, they refused not to undertake the work, upon the common charges of the Country.  
Now whilst these things were in reasoning, 
Platin. in vit. Greg. 4.  Bonifacius, Count of Corsica, and his brother Bertarius, with support of the people of Hetruria, arrived with a Navy at Africa: and betwixt Utica and Carthage, encountered with the Saracens four times, and slew of them so great a number, that they were compelled to recall their forces back again from Sicily: like as of old the Carthaginians vexed by Scipio, recalled Hannibal for the safety of his own country: So Bonifacius returned back again with an army victorious, and richly lodened with the spoil of his enemies. Nothing was more unprovidently done by the good Emperor Lodovicus Pius, than the giving over of that right, voluntarily conferred to Charles his father, by Adrian the first, and Leo the third: to wit, That no man should be elected Pope without the consent and allowance of the Emperor. 
Funct. comment. l. 9  This foresaid right Ludovicus gave over to the Clergy and people of Rome: only; the Romans for keeping of friendship, should send an Ambassador to the King of France, declaring whom they had elected to be Pope. 
Note.  Hereby a patent door was opened to all mischief, which after followed: and to that horrible contention betwixt Emperors and Popes, concerning investment of Bishops. In his time three Emperors reigned in the East, at Constantinople: to wit, Leo Armenius, Michael Balbus, and Theophilus. Leo Armemenius reigned seven years. He banished Nicephorus, Patriarch of Constantinople, for defending adoration of Images. Michael Balbus slew Leo, his predecessor, whilst he was praising God in the Church, and reigned in his stead nine years. In his time the Saracens mightily prevailed: a number of them issued out of Spain, and took the Isle of Candie. Another company coming from Africa, wasted the Isle of Sicily. Theophilus reigned ten years, and fought against the Saracens, who did oppress the country of Asia: but he had no good success.   

Lotharius.  
LOtharius, the son of Ludovicus Pius, was declared King of Italy, and Augustus before his father's death. He was anointed by Pope Paschalis, in the Church of Saint Peter: and he reigned 15. years. Great hostility and bloody wars fell out amongst the children of Ludovicus Pius: to wit, Lotharius, Lewis, Charles, and Pipinus, fordividing of their father's Lands. In this civil dissension, the Nobility of France was so miserably weakened, that the Normans and Danes took boldness to invade the country of France: which they vexed for the space of twenty years. In the East, after Theophilus had concluded his life, his son Michael, with his mother Theodora governed the estate. Michael reigned four and twenty years. Theodora continued only eleven years. She persecuted those who would not worship Images: albeit her husband before his departure from his life had seriously admonished her, that she should not trouble the Church for restoring of Images.   

Ludovicus the second.  
Lvdovicus the second, and son of Lotharius, reigned one and twenty years. The intestine dissension betwixt him and his brother Charles, seemeth to be like unto an hereditary sickness. Howsoever, the Emperor L●douicke had dishonour thereby: because the rebels of Charles desired the Emperor's protection against his own brother: which when he had granted; the rebels were reconciled again with their own King Charles: and the Emperor, with dishonour, was compelled to retire from his brother's Dominions. In the East, Michael, Emperor of Constantinople, slew his brother Theoctistus, and thrust his mother Theodora, and her sisters, into a Monastery, and reigned himself alone after his mother's deposition thirteen years. So the whole time of the government of Michael, was twenty and four years. He fought against the Saracenes, but very unprosperously, and was slain by Basilius, who reigned in his stead seven years.   

Carolus Caluus.  
LVdovicus the second dying without children, his brother Carolus Caluus, king of France, obtained at the hands of the Bishop of Rome, by many liberal gifts, to be anointed Emperor. He continued Emperor not above two years: and was poisoned by one Sedekias, a jew, whom he used for his Physician.   

Carolus Crassus.  
CArolus Crassus was the son of Lewis, king of Germany: he reigned ten years. Carolus Balbus, the son of Carolus Caluus, was quickly cut off by death. I herefore, I have overpassed his name with silence. 
Hist. Magd. cent 9 cap. 16.  In this Emperor's time the normans and Danes made such horrible excursions and desolations in France, that the Emperor, who came with a great Army, to support the distressed estate of France, was compelled to make peace with them, Anno 888. and assigned unto them that part of France which lieth beyond Scene, towards the Britannicke Ocean, to be their habitation: which hath the name of Normandy until this day. Crassus, for his negligence and evil government, was deposed from his authority, and Arnulphus, his nephew, was declared Emperor.   

Arnulphus.  
AFter the death of Carolus Crassus, great troubles ensued in Italy, by the factions of Berengarius, whom the lombards choosed to be king of Italy, on the one part: and Guido, Duke of Spoleto, whom others choosed to reign in Italy, on the other part. In the midst of these factions Arnulphus leadeth an army out of Germany. He took the Town of Bergamum, and hanged Ambrose, the Earl thereof, upon a Gibbet, before the port of the Town. This severity terrified other Towns, and made them to yield. He addressed towards Rome, and was crowned Emperor by Formosius, whose enemies he punished unto the death. From thence he addressed to fight against Guido: but he fled, and escaped the Emperors hands. The wife of Guido, having no puissance to resist the Emperor's forces, she hired some of the Emperors servants, who gave unto him a cup of poison, which brought upon him a lethargy, and three days sleeping continually. After this he arose sick, and left the siege, (for he was besieging the wife of Guido) and he died, after he had reigned twelve years. In the East governed Leo, the son of Basilius, in whose time the Saracens conquered Taurominium, a town in Sicily, and the Isle of Lemnos.    

CENTURIE. X.  

Ludovicus tertius.  
AFter Arnulphus succeeded his son Lewis the 3. & reigned 10. years, he received not the Imperial Diadem at Rome: because Berengarius by force enjoyed the Kingdom of Italy. At this time the Hungares a nation fierce and cruel invaded Italy, France, and Germany, and made in these nations horrible desolations. Likewise the Saracens invaded Calabria and Apulia in Italy, 
Platin. in vita. joan. 10.  and if the Lord had not pitied the distressed estate of Europe, it was at this time like to be undone, for Platina writeth that while they were besieging Consentia, the King of the Saracens was slain with thunder, and the Saracens terrified with this unprosperous success returned back again to afric. In this Emperor's days a remarkable thing fell out. Albert Marquis of Bamberg rebelled against the Emperor Lewis, 
Funct. Comment in chronol lib. 9  and he had slain Conrade the Emperor's brother. The Emperor seeing that by no means he could prevail against him, 
Note.  he was supported by the coofening treason of Hatto Archbishop of Mentz; for he came to the noble Marquis as though he would make reconciliation between the Emperor and him, and swore unto him, that he would bring him back in safety to his own house, but his deceitful manner of reducing was this. After they had ridden a short way the Bishop felt his stomach, and repented they had not first dined before they had taken journey. Thus the Marquis and the Bishop returned back again and dined, this the Bishop counted an exoneration of his promise and oath, and like a traitor delivered him to the Emperor, who by and by beheaded the Marquis. In the East Alexander reigned two years, and after him Constantine, a man of good disposition, but defrauded of his kingdom by Romannus Captain of his army.   

Cunradus primus.  
AFter Lewis, his Nephew Cunrad the first was made Emperor and ruled seven years. He was the last of the offspring of Charles the great (who had enjoyed the empire of the West 112. years) after whom the Empire was transferred to the Saxons. When he fell sick he called for his brother Eberhard, and desired him to deliver the imperial ornaments, to Henry Duke of Saxon, who for his wisdom and worthiness was most meet to govern the troubled estate of the Empire, 
Note.  which duty Eberhard most faithfully performed, preferring fidelity in performing his promise made to his brother, before the desire of a kingdom.   

Henricus auceps.  
HEnrie Duke of Saxony to whom Eberhard brought the Imperial ornaments, was called Auceps, because he was delighting himself in hawking when Eberhard came unto him with the ornaments a foresaid. He reigned 17. years for wisdom and magnanimity worthy of so high a place. He made a covenant of peace with the Hungars for the space of 9 years. He fought against the Sclavonians, the people of Dalmatia and the Bohemians, and made them tributaries unto him, when the 9 years were expired he fought a great battle against the Hungares at Mersburg and prevailed against them, and in testimony of his thankfulness to God who gave unto him victory, he purged his dominions from Simony, a fault universally overspread in those days, 
Not●  and dedicated to God's service the whole tribute which the Saxons were accustomed to pay to the Hungars, he was greatly beloved of his subjects and was called Rater patriae.  
In the East Constantine recovered his Empire again From Romanus and his Sons, and measured to his sons such measure as they had measured to their father Romanus. For Stephanus and Constantine had caused their father Romanus to be shaved and thrust into an Isle called Prote. 
Hist. Magd. cent. 10. cap. 16.  And Constantine after the issue of 26. years, wherein Romanus and his sons reigned, he laid hands on Stephanus and caused him to be shaved and sent unto the isle Mytelene, 
Note.  and his brother to the Isle of Samothracia. Thus the Lord who will not suffer iniquity to escape unpunished rendered to the sons of Romanus a just recompense of their unkindly dealing with their father.   

Otto Primus.  
OTto the first after the death of his father Henry was chosen Emperor, and reigned 36. years. He was molested with many foreign and domestic wars, but he prospered in all his enterprises, yea and Lyndolphus his own son conspired against him, for the marriage of Adelphed the relict of Lotharie son to Hugo, who contended against Berengarius for the kingdom of Italy.  
This Adelphed the Emperor, Otto not only relieved from her distressed estate, but also married her. The mother of Lindolphus was daughter to Edmont King of England, after whose death it displeased him that his father should marry Adelphed. But when he made war against his father he was overcome, and besieged at Ratisbon, and in the end was reconciled to his father. The tyranny of Berengarius the second enforced the Romans to implore the assistance of the Emperor Otto, who led an army to Rome at divers times. The first time he gathered a Council at Rome and deposed joan. 13. whom others call joan. 12. and placed Leo 8. in his steed. Likewise he subdued Berengarius, and his son Albertus did fly to Constantinople, and so the Emperor recovered again his own dignity to be king of Italy, and that no man should be chosen Pope without consent of the Emperor. Again, the inconstancy of the Romans in rejecting Leo 8. and receiving again joan. 13. or 12. compelled the Emperor to return to Rome, and to punish the authors of that sedition to the death. After he had declared his son to be Emperor, he died and was buried in the Church of Magdeburg, which he had builded in his own time.  
In the East, after Romanus the son of Constantine had reigned 3. years, Nec●phorus reigned 6. years, a man more magnanimous in warfare, then wise in government. He was murdered by the Counsel of his own wife Theophania, and Zimisces reigned in his steed.   

Otto Secundus.  
OTto the second after his father's death reigned ten years, he was a virtuous Prince, but not like unto his father. Henry Duke of Bavare contended against him for the title of the Empire, but Otto prevailed. Likewise Lotharie the King of France invaded the country of Lorraine, only belonging to the Emperor. But Otto gathered a strong army, recovered the Country of Lorraine and pursued Lotharie to Paris, burning and destroying all the Country whether he went. The third great conflict was against the Eretians assisted with the Saracons, for the Countries of Apulia and Calabria. These countries did appertain of old to the Emperor of the East. But Basilius, with his brother Constantine willing to recover these Countries, again did fight against the Emperor Otto, and discomfited his army, and the Emperor himself hardly escaped in a fisher boat, feigning himself to be but a simple Soldier, and paid his ransom. Afterward he converted all his wrath against the Italians, who had traitorously forsaken him, and were the chief cause of the discomfiture of this army, he died at Rome and was buried in the Church of S. Peter.  
Basilius' Emperor of the East reigned 50. years, and recovered the Isle of Candie from the Saracens, and the Countries of Apulia, and Calabria from Otto as is said, after whom his Brother Constantine reigned 3. years.   

Otto Tertius.  
OTto the third was young in years when his father died. For he exceeded not eleven years old, notwithstanding he was chosen Emperor, and reigned 19 years. He was wise above his years, and was called Mirabile mundi, that is, the admirable thing of the world. The Italians continually breaking sovereignty, advanced one Crescentius to be Emperor. The Emperor Otto for suppressing such seditious attempts, pierced into Italy with an army at three diverse times, and pardoned Crescentius twice. But when he made no end of his seditious attempts, the third time, he hanged him. Likewise jaon 18. whom the Seditious Romans had advanced, rejecting Gregory the fifth who was made Pope with the Emperor's consent, his eyes were plucked out, and he was thrown headlong from the Capitol. By the prudent advice of Otto, Gregory the fifth, appointed Seven electors of the Emperor, to wit the Bishops of Mentz, Collen, and Treer, with Count Palatine▪ the Duke of Saxony, and the Marquis of Brandenburg: and in case of contrary opinions, the King of Bohemia. Which custom doth continue even to our days. One thing was lacking in the felicity of this noble Emperor, that his wife, Marry of Arragon, was a notable and barren harlot, and the widow of Cresentius, 
Note.  and had almost bewitched his noble heart. She being always disappointed of her expectation, sent unto the Emperor a pair of empoisoned gloves, which procured his death, and he was buried in Aken.    

CENTURIE XI.  

Henry the second.  
AFter Otto the third, Henry the second, Duke of Bavaria, by the Prince's Electors was declared Emperor, he reigned two and twenty years. Platina assigneth unto him only eighteen. He was a wise, valiant, and godly Emperor. He subdued all his rebels: He received the Imperial crown from Benedict the eight: He expelled the Saracens out of Italy. 
The Danes invade England.  In this Emperor's time Sueno King of Denmark invaded England, and subdued it to his obedience. A savage Prince, in whom (if power had not lacked to perform his designs) his cogitations were highly bended to extirpate all profession of Christian religion in England. Likewise, about this time Calipha of Egypt, one of the Saracen Princes, destroyed some of the temples of jerusalem, and polluted the rest, but in special he overthrew the Temple builded about the Lord's Sepulchre. His mother was a Christian woman: when that was objected to him in way of exprobration, as if he had favoured Christians for his mother's sake: he bended all his might against the Christians, destroyed and polluted their Temples, and massacred in most cruel manner, all them who were in spiritual offices. This was the first ground of the terrible warfare which afterward ensued, 
The occasion of Bellun sacrum.  vulgarly called Bellum sacrum.   

Conrade the second.  
AFter Henry the second, succeeded Conrade the second: and was elected Emperor three years after the death of Henry. In this interraigne many cities of Italy desirous of liberty, made desertion from the subjection of the Emperor. But Conrade was a wise and valiant warrior, 
Comment Func●● lib. 9  and reduced the cities of Italy in short time to subjection. He was the first Emperor who made a law, 
Note.  that the perturbers of the common peace in Germany should be punished unto the death. He received the Imperial crown from Pope john 21. and reigned 15. years. In whose days Michael Paphlago, who married Zoe the daughter of Constantine the tenth, reigned in the East eight years.   

Henry the third.  
AFter Conrade the second, his son Henry the third, reigned 17. years. He married the daughter of Canutius, the son of Sueno King of Denmark, who at that time reigned in England. In his time great strife was among the Bishops of Rome, contending for the Popedom. Which sedition the Emperor suppressed, by removing all the three seditious Popes, and appointing Clemens the 2. to be Pope, as shall be declared God willing in the Head of Counsels.  
In the East, 
Hist. Magd. cent. 11. cap. 3.  after the death of Calypha Prince of Egypt, his son Dabir made a covenant of peace with Argyrophilus Emperor of the East, and gave liberty to Christians to build those Temples again, which Calypha had demolished. Constantinus Mononiachus, also furthered the building, so that the work was perfected, anno. 1048.   

Henry the fourth.  
HEnry the fourth, was a young child of seven years old when his father died, and he reigned 50 years. He was an Emperor valiant, wise, eloquent, and fortunate in warfare. Nevertheless he was miserably vexed with the devilish pride of Pope Gregory th' 7. by whom he was twice excommunicate, and his subjects in Germany were stirred up by the Pope to rebel against him, under the conduct of Rodolph Duke of Sueve. But the God of heaven gave victory to the the Emperor Henry, and Rodolph was sore wounded in the last battle, for his right arm was cut off, and he convicted in conscience of the treasonable attempts against the Emperor his Master, and the breaking of his oath of allegiance, admonished the Bishops who had incited him to seditious insurrection, to be more obedient to their sovereign Lord in time to come, 
Note.  because God had punished him for his disloyalty in his right arm, which was once lift up to swear the oath of allegiance to his Master. The seditious enterprises of Gregorius the 7. against the noble Emperonr Henry of purpose to throw out of his hands the power of investment of Bishops, together with the wise resolution of the Emperor, to repress the pride of this insolent Pope, they are to be declared (God willing) hereafter in a more convenient time.  
In this Emperor's time William Duke of Normandy entered into England, to whom Harold (who at that time usurped the government of the country) gave an hard and sharp encounter: 
●illiam Duke of Normandy subdueth Englan●  but Duke William prevailed, slew Harold, and governed the country. At this time also was the estate of Christians in most lamentable manner afflicted by the Turks and Saracens: as shall be declared hereafter at greater length, God willing.    

CENTURIE XII.  

Henry the fifth.  
IN this Century the Bishops of Rome, who breathed for pre-eminence, and longed for sovereignty, attained to all their intended desires. And albeit no age afforded more magnanimous & courageous Emperors, such as Henry the 4. Henry the 5. Lotharius the 2. Conrade the 3. Frederick the 1. called Barbarossa, yet the power of the wrath of God justly punishing the defection of men from the true faith, suffered the man of sin, and child of perdition to be mounted up to high pre-eminence, and to tread under foot the power of the Emperor: So that the Bishop of Rome was reverenced as a God in the world, and all high powers stooped under his authority. Henry the fifth, was incited by the Council of Bishops to make cruel war against his natural father Henry the fourth. And from a Council assembled at Mentz, 
Note.  the Bishops of Mentz, Collen, and Worms, were sent to deprive Henry the fourth of all his Imperial ornaments, and to confer them to his son. The father through sorrow, and partly through sickness, departed this life, after he had reigned 50. years, as hath been declared.  
After the days of Henry the fourth, his son Henry the fifth reigned 20. years. Who came to Rome to be crowned Emperor by Pope Paschalis the 2. The Pope would not consent to his coronation, except he first did give over all right of election of the Pope, and all right of investments of Bishops, by staff and ring. The Emperor grieved with this proud carriage of the Pope, laid hands upon the Pope and his Cardinals, and compelled them to perfect the work of his coronation, and to confirm his privileges of right to elect Popes, and to confer investments to Bishops. It is to be noted, that Pope Paschalis when he covenanted with the Emperor, and confirmed the privileges aforesaid, took a consecrated Hostie, and divided it in two parts, and gave one part of it to the Emperor, and took the other part unto himself, uttering with his own mouth this imprecation. 
Hist. Magd. cent. 12. cap. 8.  Let him be divided from the kingdom of Christ who shall presume to violate this covenant, bound up between you and me. 
Note.  Nevertheless Pope Paschalis, so soon as the Emperor returned unto Germany, he revoked all that he had done, and cursed the Emperor, and called the privilege which he had confirmed unto the Emperor, pravilegium, and not privilegium.  
The Emperor hearing what the Pope had done, with expedition marched toward Rome, with an army: the Pope was forced to fly to Apulia. The Emperor returned to Germany, where he did find the Bishops for the most part seditiously affectionate to the Pope. Therefore the Emperor wearied with multitude of businesses stirred up against him by Bishops, gave over his privileges aforesaid, gaining some peace with giving over of rights. At this time died Mathildis, a noble Countess in Italy, and excessively addicted to the Roman Church. In restamentall Legacy she gave to the Church of Rome many towns and possessions, lying betwixt the Apenning and the Sea: and among the rest the town of Ferrara. The Roman Church braggeth of many donations, such as the donation of Constantine, of Aistulphus, of Pipinus, of Charles the Great, of Ludovicus Pius, of Otto, and of Mathildis. If these bounds appertained to the chair of Rome by so many anterior donations, How did these towns belong to Mathildis in hereditary possession, 
Note.  so that she had power to bestow them on whom she pleased?  
In jerusalem, after Godfrey succeeded Baldowin his brother, the second King of jerusalem: and after him another Baldowin, of Burgon. He prospered for a time, but in the end was taken prisoner by Balach, King of Parthians, and was redeemed by paying a great sum of money. He left Fulto Earl of Anjou his successor, the fourth King of jerusalem.   

Lotharius the second.  
AFter the death of Henry the fifth, Lotharius Duke of Saxony, by the consent of the Electors, was chosen Emperor, and reigned thirteen years. In his time two men contended for the Popedom, to wit, Inn●centius the 2. and one Peter a citizen of Rome, and son to Peter Leo, whom they called Anacletus, whom Rogerius Count of Sicily did favour. But the Emperor Lotharius came to Rome with an army, and authorised Innocentius. Rogerius fearing the power of the Emperor, returned back to Sicily.   

Conradus the third.  
AFter the death of Lotharius, Conradus Duke of Sueve, and sister son to the Emperor Henry the fifth, was elected Emperor, and reigned 15. years. Henry Duke of Saxony, and Guelphus' Duke of Bavaria, rebelled against him, whom he easily subdued. And he besieged Guelphus' in a town called Winspergh. The men of the town were saved by the wisdom of the women. For they foreseeing that the town could not endure the strictness of the siege, they gave a petition to the Emperor, that they might have liberty safely to depart out of the town, only with so much as they were able to bear upon their backs. The Emperor supposing they would transport upon their backs burdens of silver or gold, 
Note.  or costly raiment, he condescended to their petition. The women preferring the lives of their husbands to all rich treasures, came out of the town, every woman bearing her husband on her back. The worthy Emperor admirng the virtue, wisdom, and piety of the women, spared their husbands, and would not violate his promise.  
After this the Emperor gathered a great army, and set forward to fight against the Turks and Saracens, of whose cruelty against the Christians in Edessa, many advertisements were sent to Europe. In the way he conferred with Emmanuel Emperor of Constantinople, who with deceitful promises betrayed the good Emperor Conrade, and suffered him not to tarry and get provision of victuals for his army: for Emmanuel promised that he would in all haste send provision unto him. And while Conradus was besieging Iconium, 
Note.  Emmanuel in stead of wholesome victuales, sent meal mixed with lime, whereby the army was empoisoned, and huge numbers of them died, so that Conrade left the siege of Iconium, and went back to Thracia.  
In jerusalem after Fulco, his son Baldowin was made the fifth King of jerusalem, who repaired Gaza, and conquered Askalon, and gave it to the templaries. At this time many Christians were in Asia. For besides the Emperor Conrade, and Lewis King of France, Rogerus Count of Sicily, all these were sore grieved with the villainy done by Emmanuel Emperor of Constantinople, and they subdued Corcyra, and took Corinth and Thebes, and the towns of Euboia. Conrade and Lewis also went to jerusalem, and joined their forces with Baldwin, and besieged Damascus, but with no good success. After they returned to Europe. But the Christians in Asia, and Syria daily decayed in number and courage, until all the conquered places were reduced again under the dominion of Infidels.   

Fredericus 1.  
AFter Cunradus, Fredrick the first surnamed Barbaross● was chosen to be Emperor, and reigned 39 years. He was a man valiant, of a quick Spirit, expert in warfare, strong in body, in Counsel giving, provident. In doing of his affairs, magnanimous: very affable to meek men: a● enemy to proud persons: a man of an excellent wit and m● morie: whomsoever he had once known, albeit he had been absent from him a long space, yet the Emperor could call upon him by his name, as if he had been daily conversant with him: He was crowned Emperor by Pope Adrian the 4. to whom he did this honour, when the Pope met him at Sutrium, the Emperor lighted off his horse, and came on foot to salute the Pope. And when our holy father was dismounted from his horse, the Emperor did hold his left stirrup in steed of the right, and when the Pope was somewhat offended, thereat, the Emperor softly smiling craved pardon of his oversight, because he was not accustomed with such servile offices. Before the Coronation of the Emperor, 
Note.  Pope Adrian required of him this condition that he should fight against William Duke of Apulia for recovering of that Dukedom to the Chair of Rome. Nevertheless the Pope not expecting the Emperor's leisure, incited Emmanuell Emperor of Constantinople to drive William Duke of Apulia out of Italy, and addressed himself and his Cardinals to warfare, having first excommunicated William Duke of Apulia. On the other part, William begged peace from the Pope, promising to restore unto him all that belonged to the chair of Rome; and more also. But by the malignant Council of his Cardinals, the Pope would not hearken to conditions of peace, hoping to gain more by warfare. The Duke seeing no hope of peace brought his forces out of Sicily, arrived at Apulia, and did fight against Emmanuel and did put him to flight. This done, he marched forward toward Benaventure, where the Pope and his Cardinals were expecting victory. But the Duke so strictly pressed the city, that the Pope and his Cardinals were glad to sue for peace, which they refused before. The conditions of peace were these, that the Duke should invade no possession belonging to the Roman Church, and on the other part the Pope should acknowledge William to be King of both Siciles.  
The bad success of the Pope's enterprises was not unknown to the Emperor, who pondering in his own heart, the injures which his predecessors had suffered by Popes, specially in bereaving them of the right of investing of Bishops, and in sending Ambassadors so frequently to Germany to the great impoverishing of his dominions, whereat the Emperor conceived such indignation, that he charged all Germany, 
Note.  that they should not receive the Pope's Legates in time to come, except they were expressly sent for: and that no man should make appellation to Rome: also in the Letters sent to the Pope he prefixed his own name to the Pope's name. The Pope took all this matter grieveouslie, and persuaded the towns of Italy to make defection from the obedience of the Emperor, and specially the town of Milan rebelled against him. But Frederick brought them partly by force, and partly by fear under his subjection again. In the end the Pope had recourse to the old weapons of his warfare, and he excommunicated the Emperor, but the Lord suffered not this proud Pope to escape unpunished, for as he was walking with his attendants, in a Town called Anagnia, a fly entered into his throat, and choked his breath.  
After the death of Adrian the Emperor was not free of trouble, in regard of the schism that fell out in the Roman Church, for two Bishops contended for the Popedom, to wit Alexander the third and Victor the fourth. The Emperor was required to pacify this schism, who gathered a council at Papia, and desired both the Popes to be present to hear their cause discussed in a lawful assembly. But Pope Alexander disdained to be judged of any man, and therefore he appeared not before the council; For which cause the Emperor and the council ratified the election of Victor the 4. Pope Alexander fled to France and cursed both the Emperor, and his own competitor Victor. Afterward by money and flattery, (powerful weapons in a declining age) he procured such favour in the City of Rome that he was received gladly of the most part of the city. Pope Victor had ended his life before this time, to whom Guido Bishop of Cremona was appointed successor whom they called Paschalis tertius, and many followed him. When Pope Alexander came to Rome the Towns of Italy were in great ●●ope of liberty, and rebelled against the Emperor, they reedefied the town of Milan, which the Emperor had sacked, and ruinated, and they builded a town called Alexandria in contempt of the Emperor; and in honour of the Pope. When the Emperor Fredrick came to Italy, he besieged this new builded town called Alexandria, but was betrayed by Henry Duke of Bavaria, and Saxonia, so that he escaped hardly in the habit of a servant and returned to Germany. The Emperor renewed his forces again, and pierced into Italy with a great army. Pope Alexander fled to Venice. Otto the Emperor's son on the other part with a well appointed navy pursued after him, having received a commandment from his father to attempt nothing against the Venetians until his own coming. But the young man more hardy, then circumspect, encountered with the Venetians, and was overcome, and taken prisoner. The father for relieving of his son from Captivity was content to come to Venice, and in Saint Marks Church to crave absolution from Pope Alexander. When he kneeled down at the Pope's feet, 
Note.  the proud Pope set his foot upon the Emperor's neck, and abused the words of holy Scripture, Super aspidem & basiliscum ambulabis, & conculcabis leonem & draconem, 
Psal. xci. 13.  that is, thou shall walk upon the Lion and the Asp: the young Lion and the Dragon shalt thou tread under feet. The Emperor answered, non tibi sed petro, that is, not to thee but to S. Peter: but the proud Pope replied, Et mihi & petro, that is both to me and to S. Peter, (to wit) thou dost this homage. The Emperor not willing to give any further occasion of offence held his peace, and so was absolved, and his son relieved, with whom he departed from Venice.  
After this, some affirm, that he led an army to Palestina, to fight against the Turks, and that he prospered, until at length he was drowned in a certain river. The Christians in jerusalem had their last help and refreshment from Philip king of France, and Richard king of England. These two besieged Acon and conquered it. But there was kindled between the two kings a fervent heat and indignation, every one of them envying the honour of another, 
Note.  so that Philip returned to France, and king Richard after he had conquered joppo, returned also to England. But by the way he made shipwreck, and hardly escaped the peril of drowning. And albeit he disguised himself, putting on the habit of a servant, yet he was known and taken prisoner, by the Duke of Austria, and was brought to the Emperor Henry the sixth: where he was detained until he paid the ransom of 10000 pounds' money.  
After Baldowine succeeded Amalricus the sixth king of jerusalem. And after him his son Baldowine the 4. the 7. king of jerusalem. He was sickly and not meet for government. Therefore he committed the government to Guido and Raimundo Count of Tripoli. The discord and debate between Raimund and Guido presented occasion to Saladin king of Turks to recover again jerusalem, 
Note.  and other Towns possessed by Christians for the space of 88 years.   

Henry the Sixt.  
AEter the death of Fredrick the first, his son Henry the sixth was declared Emperor, who reigned 8. years: he was Crowned by Pope Caelestinus the second who took Constantia the daughter of Rogerius out of a Monastery, and gave her in marriage to Henry the sixth, and both Sicils were bestowed to him in way of dowry, paying always to the Bishop of Rome the fee duly that was accustomed to be paid out of those parts. Henry the sixth took Trancredus the young king of Sicily, put out his eyes and thrust him into a Monastery; and used great cruelty against the Bishops and other inhabitants of the Isle of Sicily; So that Pope Caelestinus did excommunicate him for his Barbarous cruelty, but he went to Rome, acknowledged his fault, and obtained pardon together with a confirmation of the kingdom of Sicily. The Pope solicited also the Emperor to lead an army to Asia, for support of distressed Christians, which thing he performed, albeit he went not thither in his own person for he sent the Bishop of Mentz, the Duke of Saxony, the Duke of Austria, and the Duke of Bavaria, and the Landgrave of Thuringia, with many other noble persons, and with a well appointed army. But the year following their arrival at Palestina, the report of the Emperor Henry's death, caused them to return back again to Germany, leaving the Christians in a very desolate care.    

CENTURIE XIII.  

Philippus.  
AFter the death of Henry the sixth, Philip his brother by the help of the Bohems, Saxons, Bavaroys, and Suevians took on him the Imperial authority, contrary to the mind of Innocentius Bishop of Rome and reigned 10. years. In his time the country of Germany was tormented with most cruel wars, for the Pope of Rome did excommunicate him, and caused the Bishop of Colen and other electors to make Otto Duke of Saxon Emperor, between whom and Philip were fought diverse battles. But Philip defended himself so courageously, that by force he held the Imperial Crown all his life-time against the heart both of Otto and the Roman Bishop who oftentimes had threatened, that either he would pull from Philip the Imperial Crown, or else that Philip should take from him his triple Diadem: 
Note.  so meek was this gentle Bishop. In the end the Country of Germany being wearied with continual wars entreated for peace between Philip and the Pope, which was obtained upon these conditions, that one of Philip's daughters should be given in marriage to Count Richard the Pope's Nephew, and another of his daughters should be given in marriage to Otto Duke of Saxon, who should for that cause denude himself of the Imperial dignity. Not long after this peace was concluded, 
The beginning of the Tartarian kingdom.  the Emperor was cruelly murdered in his own chamber by Otto Count Palatine. In this Emperor's days began the kingdom of the Tartarians who came from the mountains of India with their wives and children in 〈◊〉 1202, and began to spoil the Provinces near adjacent to themselves, afterward they overhaled the Parchians, Medes, Assyrians, Persians, Armenians, and Sarmatians, and in the end settled their dwelling place at Meotidis Paludes, a barbarous and fierce people, practising great cruelty against all nations both of Christians and others.   

Otto Quartus.  
AFter the death of Philip, Otto Duke of Saxon was Crowned Emperor by Pope Innocentius the third. Now it was the custom that he who was crowned Emperor used to distribute gifts to the Romans, which custom being neglected by Otto the Romans made some commotion and tumult, wherein they abused the Emperor's servants. He therefore departing from Rome with great discontentment invaded certain towns belonging to the Chair of Rome, whereby he incurred such hatred at the Pope's hands, that he was forthwith excommunicated, and although the Pope hated the offspring of Henry the sixth, yet when the Electors of Germany condescended to make Fredrick the son of Henry Emperor, the Pope agreed thereto, because he had a more deadly hatred at those who touched the apple of his eye, that is S. Peter's patrimonio (as they call it) then at any other sort of people.  
In the East Alexius Ducas, otherwise called Murzulfus reigned a short time, for he was taken by the Venetians and Frenchmen, (who had restored again Isacius, to his kingdom) and they threw him headlong over a steep place because he had murdered his Master for ambitious desire of his kingdom. These Venetians and Frenchmen set up Baldwine Count of Flanders to be Emperor of the East. Thus was the Empire of the East translated to the French nation for a time, as the Empire of the west had been before in the days of Charles de main. After him reigned Henry his brother 2 years, who having no male children left the kingdom to Petrus Antisiodorensis his son in law, who was cut off by the fraud of Lascharis after he had reigned two years. After him his son Robert reigned 7 years, he was crowned Emperor by the Bishop of Rome, as the German Emperors were accustomed to be. To him succeeded his young son Baldwine, in whose time the Empire returned again to the Grecians. And Theodorus Lascaris son in Law to Alexius Commenus who plucked out the eyes of Isacius, was saluted Emperor and reigned eight years, after whom joannes Ducas his son in Law reigned 33. years.   

Fredericus Secundus.  
AFter the death of Otto, Fredrick the second son to Henry the sixth, obtained the Empire and reigned 38. years. He was by inheritance king of Naples, Apulia, Calabria, and Sicilia. His father obtained, shortly after he was borne, of the Prince's Electors that they should choose his son Fredrick Emperor after his death, which they did, crowning him Emperor at Aquisgrave when he was about 20. year old. From thence he passed with his nobles and Princes to Rome, and there with great solemnity was consecrated & called Augustus by Pope Honorius the third. After his consecration he gave by his charter to the Church of Rome the Dukedom of Fundanuus, for by the insatiable covetousness of the Roman Bishops this wicked use and custom grew, that except the Emperors Elected and crowned would give unto them such great and large gifts, they could not obtain of them their consecration and confirmation, which for that intent they devised. 
Note.  Furthermore the said Emperor willing to show himself more bountiful towards the Church of Rome, gave and admitted those constitutions which the Pope himself would desire, by which doing he gave a sword in their hands to cut his own throat; for he did grant to the Canon of proscription devised by the Pope and his adherents, that whosoever were excommunicate for diminution of the liberties of the Church, and so continued a years space, that this person should be within the danger of his proscript, and should not be relaxed before he had made satisfaction, and was admitted by the Pope to the Church and Congregation of good men again.  
But this liberty of Frederick was well required by Hononorius, for soon after his returning to Germany, he heard of certain who begun to raise and make new factions against him: amongst whom were found Thomas & Richard, the brethren of Innocentius the third, Earls of Anaquinos, that held certain Castles in the kingdom of Naples against him by force, which Castles he besieged and beat down. Richard also he took and sent him prisoner to Sicilia. But Thomas escaped and came speedily to Rome, where he was not only received by Honorius, but also when the Emperor began to expostulate with him for the unseemliness of this deed, the Pope was so chased, that without further delay, he thundered out against him like a tyrant, 
Note.  his cursings and excommunications.  
After this fell out a ground of a new debate between the Emperor and the Pope. For the Christians that were in Asia were so weakened, that john surnamed Brennus, King of jerusalem came himself to the Emperor, and to the Pope to seek help for the distressed Christians, who were in Asia. This john gave his daughter joel in marriage to the Emperor, with the title of the Kingdom of jerusalem in dowry with her. The Emperor on the other part promised that with all possible expedition he would lead an army into Asia against the Turks: whereupon, and by the means of john King of jerusalem, the Emperor and the Pope were reconciled again. But before the Emperor took his journey to Asia, Honorius died, in whose room succeeded Gregorius the ninth, who excommunicated the Emperor a new again, because he was compelled by sickness to come back from his journey to Asia, and to remain a space in Europe for the recovering of his health again.  
The next year after, to stop the mouth of the slanderous and cruel Pope, and to declare to the world, that the last year he did not leave off his journey by his own voluntary will, but by necessity: he set forward with a great army and arrived at joppa. The Saracens were so troubled with his arrival, that they were content to render to Frederick the town of jerusalem, with all the possessions that were situate between it and Ptolemaide, and the greatest part of Palestina, and the Cities of Tyrus and Sydon, which were in Syria, and all other territories which Baldwin the fourth at any time had occupied there. Also they were content to set at liberty all the prisoners who were in their hands: and finally, to conclude peace for the space of ten years.  
In the meantime, while the Emperor is thus occupied in Asia, Pope Gregory the ninth in the Emperor's absence, made it known to the whole world, for what cause he was so earnest to chase him away to the East: not that he cared for the welfare of the distressed Christians in Asia, but to the end he might work him some trouble in his absence, 
Note.  as appeared by all these subsequent practices. For he invaded the kingdom of Naples, and the rest of the dominions which pertained to the Emperor's inheritage: and subdued a great part of these dominions to himself. Likewise he had a secret dealing with Henry the Emperor's son, to stir him up against his father, and prevailed so far in this devilish treason, that by the Pope's counsel he put from him his trusty Counsellor Ludovicus, Duke of Boioria, whom his father had ordained to be guider of his son in his absence. Likewise when the Emperor sent letters out of Asia declaring the good success that God had given him, and therewith desiring the Pope and Christian Princes and people, to give thanks to God for the same. These letters so grieved the Pope's mind, that he rend them in pieces, cast them upon the ground, and trod them under his feet to the great admiration of the Emperor's Legates. Again to colour the rage of his impotent mind with some excuse, 
Note.  who could not brid●● the fury of his malicious heart, pretending this to be the cause of his anger, because the Emperor amongst other conditions of peace, bound up between the Christians in Asia and the Saracens, he had licenced them to come (always without armour) to the place of the holy grave. Also he made rumours to pass through Italy of the Emperor's death, to the end the towns which were under his dominion, might be faint-hearted, and resign over their cities into his hands. As likewise the soldiers who returned home out of Asia, he caused to be cut off, left by their reporting the truth, and the good success of Frederick, the towns under his obedience might be encouraged.  
The Emperor being advertised of all these practices done against him in his absence, left in Asia Renaldus with his garrisons, commanding all the other bands to be under his appointment: And with all speed came with certain galleys to Calabria, and within short space tamed his enemies, and recovered all his holds and dominions again. Also he sent to the Pope to entreat for his favour, notwithstanding all the injuries he had received at his hands, but was not heard nor accepted into favour, until he had paid an hundred and twenty ounces of gold, for his absolution.  
After this, great rebellon was stirred up in Germany against Frederick, for his own son Henry Caesar began to utter the fruits of that old traffic that was between him and the Pope, and caused Ludovicke Duke of Boiaria, of whom we did speak before, not only to be put from his Court, but also most cruelly to be murdered. The Emperor thought it no time to sleep: wherefore ent●ing into Germany, he assembled a Council in the city of N●urburg, where the conspiracy of Henry Caesar was manifestly detected, whereof the Pope was the chief author, and ●ee by the judgement and sentence of 〈◊〉 Princes, condemned of high treason. And being commanded by his father to be bound, was as a prisoner brought to Apulia, where not long after he died in prison. In whose room he ordained his third son Conradus Caesar, by consent of all the Peers and Princes. Also Fredericus Austriacus his son, was proclaimed for an enemy to the Commonwealth, from whom were taken Austria and Stiria, and brought again under the Emperor's obedience and fidelity: who having set Germany at quietness, left there Conradus Caesar his son, and with his army returned to Italy, to punish such as with Henry his eldest son had conspired against him, whose treasons were all detected at the condemnation of Henry Caesar, and chiefly the Popes, who understanding that the Emperor with warlike furniture marched towards Italy, albeit he feigned himself to be reconciled, and a friend to him, yet was he notwithstanding to him a most secret and intestine enemy. For he sent to those cities who had conspired against the Emperor, admonishing them that they should join themselves together, and that they should furnish strongly their cities with garrisons, and send for aid to friends, and that with all their force they would prepare themselves for war. Also he sent Ambassadors to the Emperor to forbid him and his army to come forward unto Italy, and to say unto him (not by way of entreaty, but imperiously) that what cause of controversy he had against the Longobards, the same he should commit to him, and stand to his arbiterment. The Emperor nothing regarding this foolish interditement, prosecuteth his purpose and marcheth towards Italy: where he brought under his subjection those cities that rebelled against him, as Mantua, Verona, Ternisium, Patavium, and others: and then he afterward set upon the great Host of Mediolanenses, the Brixians, the Placentines, 
Note.  and other confederates, of whom he took a thousand prisoners, and also their General, being the chief Magistrate in the city of Mediolanum, Petrus Tenopolus the Dukes son of Venice, and slew divers Captains more, and took all their Ensigns.  
The Pope perceiving the overthrow of his confederates, could no longer cover his malice, but did break out in open fury and rage against the Emperor, and pronounced a sentence of proscription against him, depriving him of all his dignities, honours, titles▪ prerogatives, kingdoms, and whole Empire. Also calling unto him the Venetian and Genuan Legates, made a peace between them (for they had been at variance for certain causes about their Sea coasts) and covenanted with them upon this condition, that upon their charges they should rig and man 35. galleys, which should spoil and burn all along the Sea coasts of the kingdoms and dominions of Frederick. But when he saw the good will and fidelity that the Duke of Venice bore unto the Emperor, who notwithstanding the displeasure he took by the imprisonment of his son, yet would he not make war against him. For which cause the Pope had recourse to his old practices, whereby his predecessors had trodden all Princes under their feet. And so he put forth an edict at Rome, to the universal Church and people, the beginning whereof is, Ascendit de mari bellica bestia: wherein he declareth the causes wherefore he curseth the Emperor to the devil of Hell, and dejecteth him from his Princely dignity: charging him with treason, perjury, cruelty, sacrilege, killing of his own kindred, and all impiety, and accuseth him as an heretic, schismatic, and miscreant. And this edict of the Emperor's cursing, 
Note.  he commanded all Bishops, Prelates, and others of the Clergy, that they should solemnly recite the same in their Churches in stead of a Sermon. And furthermore, charged them and all other Christian men, under pain of cursing and damnation, that they neither help the Emperor, nor yet so much as wish him well.  
Moreover, by means of Albertus Bebaws his Legate, he stirred up great rebellion against the Emperor in Germany. For he drew Otto Duke of Boiaria from the Emperor's obedience, and with him Venceslaus and Belus, Princes of the Hungarians, and Henry Duke of Polonia. To whom also Fredericus Austriacus the Emperor's son (because he was proscript or outlawed of his father) was easily adjoined. The Emperor was at Patavium, when these news were brought to him. Therefore he commanded Peter de Vineis his Secretary, upon Easter day to make a narration to the people of his great munificence to the Bishops of Rome, and again of their injuries towards him in recompense thereof: of his innocence also, in all the heads whereof he was accused by the Pope: and finally, of the use of Ecclesiastical censure, and of the errors and abuse of the Church of Rome. By which Oration of his, he so remooved the clouds of blind superstition from men's hearts, and the conceived opinion of holiness of the Church of Rome, and also of their usurped power, and subtle persuasion, that both they saw, and plainly perceived the vices and filthiness of the same. At the same time the Emperor (as faith Albericus) writ to the Pope these veres.  
Roma diu titubans longis erroribus acta  
Corruet, & mundi desinet esse caput.  
To whom the Pope answered again in other verses.  
Niteris incassum navem submergere Petri;  
Fluctuat, at nunquam mergitur illa ratis.  
The Emperor moreover, by his Letters and Legates, giveth intelligence to all Christian princes, as well of the feigned crimes wherewith he was charged, as also of the cruelty of the Bishop of Rome against him. In all this time it pleased God to support the Emperor with some comfort, which many of his Predecessors lacked. For the Bishops of Germany were faithful subjects unto him, and not only refused to execute the Pope's edicts and mandates in their Churches, but also they accused and condemned Albertus Bebavus the Popes Legate, as a most impudent impostor and a winked fellow, and a most pestiferous botch and sore of the Christian Commonwealth, and gave him to the Devil as a ruinous enemy as well of the Church, as of his natural Country. This war between the Emperor and the Pope waxed so hot, that upon a time the Emperor came to Pisas' and Viterbium, the Pope fearing he would come to Rome, caused a supplication to be made, wherein the heads of Peter and Paul were carried about, and with a sharp and contumelious Oration he fought to deface the Emperor, promising everlasting life, and giving the badge of the Cross to so many as would arm themselves and fight against the Emperor, as against the most wicked enemy of God and his Church. Now the Emperor marching somewhat near the gates of Rome, when he saw soldiers marked with the badge of the Cross coming out against him, gave a sharp charge upon them, and put them soon to flight, and as many as he took (cutting off that badge from them) he caused to be hanged. But the more he prospered the more he was envied of the Pope, who by his Legates, called to a Council at Rome, all such Prelates out of Italy, France, and England, as he thought to favour him and his proceedings: that hereby as his last shift and only refuge, he by their helps might deprive Frederick of the Empire, as an utter enemy to God and his Church. Of all which the Emperor having intelligence, and knowing that these assemblies should be but to his destruction, he determined to stop and let their passages to Rome, both by Sea and Land. And therefore sent out his son Henry with certain Galleys, to keep the coasts of Sardinia, and from thence to Pisas', and with the Pisans to rig out a Navy to meet with such as should aid the Pope of Rome. The Pope's associates on the other part, procured that the galleys and ships of Genua (having Guilielmus Braccius for their chief Captain) should be sent out for defence of the Prelates that were to repair to the Council. Thus the Pisan army launched forth to the Sea with forty ships and galleys, and between the Isles of Lilium and Mons Christ's, which lie between Liburnium and Corsica, they met with the Genuan ships, and fiercely began to board them. In which fight at length were three of the Genuan ships sunk and 22. taken and brought away, with all the riches and treasures in them. In those were taken three of the Pope's Legates (whereof two were Cardinals) jacobus Columna, Ottho Marchio, 
Note.  and Gregorius de Romania (all cruel enemies against the Emperor) and many other Prelates more, besides a great number of Legates and Procurators of cities, with an infinite number of Monks and Priests, as also the Genuan soldiers, with divers others. Also besides the prey and booty, they found many writings and letters which very much helped the Emperor, in clearing his cause against his enemies.  
Whilst this discord was between the Emperor and the Pope, Orthodarius the Emperor of the Tartarians, soon invaded the borders next adjacent to him, and conquered Ropolanium, Bodolium, Mudanium, with divers other towns and villages: destroying, wasting, and burning the countries all about: killing and slaying, men, women, children, sparing none of any sex or age. At whose sudden invasion the people being affrighted and troubled, were glad to leave all that they had, and disperse themselves into woods, and fly unto marshes and mountains: so that by this time the Tartarian Host was come as far as Wratislavia, where Henricus of Polonia, and the Duke of Silesia met with them, but by reason of inequality both in number and forces, they were easily defeated and slain. From thence they came to Moravia, and from thence to the kingdom of Bohemia and Hungary, at which time Belus King of Hungary sent to the Emperor for support against the Tartarians, promising that Hungary ever after should be under the jurisdiction of the Emperor. The Emperor on the other part was most willing to help the Hungarians and other Christians, and sent to the Pope to persuade him that he would take up and conclude a peace, and mitigate somewhat his wrath, in regard of the immiment danger like to ensue upon the whole state of Christendom, by reason of a civil dissension.  
But when he saw that by no means the Pope would relent his fury, he was compelled to write again to the King of Hungary, that he could stand him in no stead at that time, because the Bishop of Rome refused all treaty of peace: notwithstanding he sent Conradus Caesar king of Bohemia, and other Princes of Germame to resist and withstand the enemy so far as in them lay. Thus may be seen the loving zeal and affection that the Pope of Rome hath toward Christian people, that he had rather bend his forces to revenge his malice upon the Christian and good Emperor, then either by himself to withstand, or yet by concluding a profitable peace to permit others to withstand the most bloody and cruel Tartarian. But even in the midst of this spoil and havoc of Polonia, Bohemia, and Hungaria, was it determined that Libussa the Prince's confederate with the Pope should be assembled about the deposing of the Emperor, 
Note.  and creating of another. When Fredrick saw there was none other remedy and that he laboured in vain to have peace, he prosecuted the war to the uttermost, and when he had gotten Tudetum and reconciled the same, he destroyed the Towns of Geminium and Naruia and gave the spoil of them to his soldiers, he gently received the yielding up of Siburnium and wasted all the country about Rome: wherewith the Pope being dismayed, and seeing that things prospered not so well with him against the Emperor as he looked for, being in despair of obtaining his purpose died in great anger and displeasure.  
Thus when the author of all this conspiracy was gone, The Emperor with his army marched forward against the Tartarians who hearing of his coming left the straightway through Hungary by which they came, and returned by the river of Danubium to Taurica, and so through the Fens of Meotida and by the river of Tanaium into Sarmatia Asiatica.  
After Gregory Celestinus was created Pope who died within 18. days after, to whom succeeded Innocentius. In whose time the Emperor hoped for peace but was disappointed; for albeit a day was appointed for their meeting together at Festennia, and the Pope had promised that he would be there before the Emperor and expect his coming, yet he mocked the Emperor, and secretly in the night took ship and first came to Genua, and from thence to Lions in France where he gathered a council and excommunicated the Emperor. Notwithstanding the Emperor was determinate to go to Lions himself, and to confer with the Pope, both concerning this sentence pronounced against him, as also about the conclusion of peace, if by any means it could be obtained. But as he was upon his journey news was brought to him that Parma was taken by his out laws assisted by the Pope's Legate, wherefore being out of hope of peace, he set himself again to the war, and besieged Parma planting over against it the form of a town, which he called Victoria, wherein his Soldiers camped. But the citizens of Parma getting knowledge upon a time that the Emperor was gone to hunting and his soldiers were straggling here and there without order, issued out of the town, and slew a great number of them, and burned his Camp Victoria. Soon after the Emperor being in Apulia in a certain Castle called Florentinium, ended his life.  
In this time it is to be noted that there was such dissension between the Emperor and the Pope that the factious names of the Guelphs and Gibelins sprang up in Italy, 
Note.  and continued ever since, almost to our own days, for the Guelphs followed the Pope, the Gibelins the Emperor, so that it came to pass that all they who followed the Pope were called by the name of Guelfes, and these who followed the Emperor, Gibelins.   

Conradus Quartus.  
AFter the death of Frederick succeeded Conradus his son who with manly courage, began to subdue the Towns of Apulia, and of the kingdom of Naples which rebelled against him, but he was hastily cut off by his brother Manfred, who being covetous to keep in his own hand the Dukedom of Apulia (which he had invaded) caused to empoison the Emperor Conrade, after he had reigned 2 years. Also he caused the testament of Conrade to be suppressed wherein he had appointed Cunradinus his son to be heir of all his dominions. At this time Innocentius 4. thinking it most convenient to invade the Kingdom of Sicily and bring it under his dominion sent two strong armies to subdue it, but they were both overcome and driven back by Manfred, whereat the Pope was so grieved with Melancholy that he died. But Pope Clemens succeeding Innocentius stirred up Charles Count of Angeow brother to Lewis king of France to make war against Manfred, who prevailed against him, and killed him and possessed Sicilia, Calabria, and Apulia, and all that Manfred before had under his obedience. Cunradinus the son of Conrade being come to perfect age came with an army to Italy to claim his father's Dominions and was gladly received at Rome, soon after was overcome in battle by Charles Count of Angeow (who had slain Manfred before) and was cast into prison, and afterward by commandment of the Pope was beheaded at Naples with Frederick Duke of Austria his assister. For Charles upon a time demanded the Roman Bishop Clemens 4. what he should do with his prisoners, to whom he answered Vita Cunradini, mors Caroli, 
Note.  that is, the life of Cunradinus, is the death of Charles, whereupon ensued their public execution. So the Kingdom of Naples by the cruelty of the Roman Bishop against the just owner, came into the hands of Frenchmen.   

Wilielmus.  
William Count of Flanders (whom Pope Innocentius had declared Emperor when he excommunicated Fredrick at Lions) was yet alive and was accounted Emperor, but he was slain by the Frisians, after he had reigned one year, after the death of Cunrad. After whose death variance fell between the Electors of Germany for choosing of the Emperor, for part named Alphonsus' King of Castille, others Richard the brother of king Henry of England. But because neither of them were received by the whole Empire, 
The Empire void of an Emperor the space of 17. years.  the Imperial authority was counted void and vacant the space of seventeen years. In the East reigned Theodorus Lascaris the younger 4. years.   

Rodulphus.  
IN the year of our Lord 1273. the Princes Electors being assembled together at Frank ford choosed with one consent Rodulph Count of Halsburg to be Emperor, who governed 18 years. This man never received the Imperial dignity nor entered into Italy, for he used to recite to his familiars, the fable of the fox that said to the Lion he was afraid to enter into his den, because he perceived the steps of many beasts going inward, but of none that returned out again. 
Note.  And so he said, many Emperors have entered Italy with great Pomp and glory, but by the means of the Bishop they returned evil handled with great injuries. He had deadly war with Ottiocarus King of Bohemia who had invaded Ostrich and appropriated it to himself while as the Empire wanted an head through the variance of the Electors, against him he fought a sore battle in the fields of Ostrich and obtained the victory, and Othocarus there was slain, whose son the Emperor gently entreated, giving him Suta his daughter in marriage, and giving Agnes daughter to Othocariu in marriage to Rodulph the Emperor's son.   

Adolphus.  
AFter Rodolph, Adolph Count de Nassaw was chosen Emperor and reigned six years, he was infortunate in all things he went about, and therewith so needy and poor that when he had received of King Edward of England a great sum of money to aid him against the King of France he spent the money upon his household and had not wherewith to fulfil his promise when time required. He had great wars with Albert Duke of Ostrich, whom he traveled to deprive of his Dukedom, But Albert led out his army against him, in the fields of Spira, and discomfited his host and killed himself, and reigned in his steed as will be declared in the next Centurie, god willing.  
In Constantinople after Theodorus Lascaris the younger, 
Emperors of Constantinople.  succeeded Michael Paleologus, and reigned 35. years. He plucked out the eyes of john the son of Lascaris and right heir of the Empire. His son Andronicus again who succeeded to him, caused his father to be buried in an obscure place and not in a princely Sepulchre, because he had agreed with the Church of Rome.  
Now as touching the holy Land many great armies went to Asia in this Centurie for recovering of jerusalem, 
The first Army was led for recovery of the holy land.  first under the conduct of Ludovick Duke of Bavaria, Leopold D. of Ostrich, and Andro king of Hungary with the Florentines and Genuans marked with the badge of the Cross, and diverse Bishops of France and Germany raised an army, took the town of Damiata in Egypt, but soon after it was lamentably lost, by a devised stratagem of the Sultan of Egypt, who feigned as though he had been flying from place to place, until he found the Christian army Camping in a low place beside the river Nilus, and then opening the slu●es of the water, the most part of all the Christians were drowned, and Damiata again recovered. 
The second army.  The second army was led by Fredericus the second into Asia, at what time jerusalem was recovered again, and all that Baldwine the fourth had of old in his possession, was rendered to the Christians, and a covenant of peace was bound up for 10. years to come, as hath been declared in the treatise of the life of Frederick. The third army was raised up by Theobald King of Navarre, 
The third army.  Americus Count of Montfort, Henry Count of Campanie, Peter Count of Britan, and Anselmus de Insula: Theobald having the chief regiment of the army, which set forward by the enticement of Gregory the 9 before the time of the 10. years' peace concluded by Frederick had taken an end. For the which cause it is not to be doubted but this voyage had the more unprosperous success, for they had lost the third part of the army before they came to Antiochia, from thence they went to Ptolemais and from thence to Gaza. The Barbarians perceiving that this army was set forth without the Emperor's advice (because his Soldiers that were in Asia keeped the bond of peace and assisted not this army of Theobald) they laid there Ambushments in secret places waiting for advantage of the Christian army, and set upon them when they were weary, returning from their spoiling with great prey: but the Christians made strong resistance and put the aliens to flight. The day next following the Barbarians renewed their forces and prevailed against the Christians, Americus Count of Montfort, and Henry Count of Campanie being slain. And Theobald king of Navarre with great difficulty escaped and returned home accompanied with a very few number of men who remained undestroyed in that unprosperous voyage. The fourth army was led by Richard Count of Cornwall, 
The forth army.  whom the Pope had put in hope to be made Emperor, but when he came to jerusalem, and understood by Rainoldus the Emperor's deputy there, of the peace which had been concluded by a solemn covenant he enterprised nothing against the Barbarians, but subscribed the bond of peace concluded before by the Emperor Frederick, and left he should seem to have made all his travels in vain, he received some drops of the Lords blood from the Patriarch of jerusalem, so blind was this seduced age that a vain show of counterfeit relics was counted a worthy price to recompense the jeopardous travels of Princes leading great armies from one end of the world to another. After the death of Rainald, 
The templars breaking the covenant made with the Barbarians are destroyed.  the Templaries without all regard of the peace bound up, denounce war to the Saracens and compelled the Christians in Asiato put themselves in arms. But the Sultan of Egypt sent for support of the Babylonians, who sent unto him a company of savage men called Grossovij who pitched their camp at Gaza and took it, and destroyed all the Templaries that dwelled therein. The like did they to the inhabitants of Askelon, also the people that came to support the Templaries were utterly cut off, and finally they set upon jerusalem which was easily conquered, and all the inhabitants thereof were put to the sword without regard of sex or age, and the town itself was subverted, neither was any building spared though never so ample pleasant, also they subverted the Sepulchre of the Lord.  
The first voyage 
The fist vovage.  was undertaken by Lewis King of France son to the Queen Blanch who being diseased and almost at the point of death vowed to God that in case he recovered health: he would be crossed or marked with the cross, to visit the Lords Sepulchre and there solemnly to render thanks; which vow also he endeavoured to perform, and in the year of our Lord 1248. after he had received the Pope's blessing at Lions, set forward with a mighty army having in company with him the Earl Atrabacensis his brother the Duke of Burgundy, the Duke of Brabant, the Countess of Flanders with her two sons, the Earl of Brittany with his son, the Earl of Barrensis, the Earl of Swesson, the Earl of S. Paul, the Earl of Druise, the Earl Retel, with many other noble Persons.  
In the beginning of this enterprise they seemed to prosper well, for they took the Town of Damiata at their first arrival into Egypt, which was the chief seat and hold of the Saracens in all Egypt. At the loss whereof the Sultan of Egypt with the Saracens in those parts were so astonished, that they offered the Christians the possession of jerusalem, and the holy Land, which the Christians so much contended for, providing they would render unto them again the Town of Damiata. But the Earl of Artoys, the king's brother puffed up with insolent pride would in no ways suffer the offers of the Saracens to be accepted, but required also Alexandria the chief Metropolitan town of Egypt to be delivered unto them. But soon after the Sultan of Egypt beset them so strongly, both by Sea and Land, that they were glad to crave again the peace which was offered and could not obtain it. In the end they were purposed to leave a Garrison to keep Damiata, and to march out in battle themselves. The Earl of Artoys through his insolent pride (thinking all was his own whensoever he got any small advantage of the enemy) brought himself and all the army to confusion, for he passed over a shallow ford of Nilus which a certain Saracen lately converted to Christ had made known, and having in company with him the Master of the Temple, and William Longspath, with his company of English soldiers and diverse others, even the third part of the army, set upon the Saracens when they were not aware, and did them great harm. This victory obtained he would needs go forward, dividing himself from the main Host and besieged the Castle, and Village of Mansor. But the Saracens finding him separated from the rest of the army, compassed him about, and destroyed him and all his company, in so much that scarce one man escaped alive (except two Templars, one Hospitular, and one poor Soldier) to bring news thereof to the King. After this the Sultan suddenly appeared with multitude of innumerable thousands, against the King himself. In this miserable conflict the King with his two brethren, and a few that clave unto him were taken captives, all the residue were put to the sword, or else stood to the mercy of the Saracens, whether to be slain or remain in woeful captivity.  
The Sultan after the captivity of the King, fraudulently suborned an army of Saracens to the number of the French army, with the arms and ensigns of them that were slain, and sent them toward Damiata, where the Duke of Burgundy with the French Queen, and Odo the Pope's Legate and other Bishops, and their garrisons were remaining, supposing under the show of Frenchmen to be let in. But the Captains mistrusting their hasty coming, and misdoubting their visages not like to the Frenchman's, shut the gates against them, whereby they returned frustrate of their purpose. Yet afterward Damiata was rendered to the Saracens as a part of the King's ransom, which city being twice won, and twice lost by the Christians, the Sultan afterward caused utterly to be razed down to the ground. It is to be noted in this Tragedy, 
Note.  that the Pope of Rome was the chief ground of all this lamentable calamity. For the King wisely considering what great help he might have gotten by the concurrence of the valiant and wife Emperor Frederick, travailed for reconciliation between him and the Pope, before he undertook his voyage, but all his travails were spent in vain, and so the King of France went alone to this dangerous enterprise, taking with him the Pope's blessing, as is said before.  
But like as Frederick before prospered not the worse thate he was cursed of the Pope, so it may be perceived that Lewis King of France prospered not the better, albeit the Pope blessed him. Before we speak of the sixth voyage of his age it is to marked, that God raised up Mango King of the Tartarians to make war against the Saracens: he was baptised and professed the name of Christ, 
Mango King of the Tartarians fighteth against the Saracens.  and sent his brother Hal● to fight against the Saracens. Who overhailed Persia, Assyria, Mesopotamia, and in the end came to Syria, and conquered Damascus, appointing his son Abaga to be Governor of the same, for he returned himself to inherit the kingdom of his brother Mango, whom he heard to be dead. Also Abaga afterward hearing of the death of his father Halo, returned to govern his father's kingdom, leaving behind him ten thousand horsemen to support the Christians, in the hands of Guirboca, who also favoured the Christians for a time, until they slew his Nephew, and then he also became an enemy unto them, and invaded the town of Caesarea, and set it on fire.  
At this time Nelethinus the son of Turqueminius, Sultan of Egypt, fearing the dominion of the Tartarians in Syria, provoked Guirboca to fight, and destroyed him and his army: and they that escaped of the Tartarians fled to Armenia. Thus the small comfort which the Christians had by the Tartarians, was first turned into hatred, and afterward was utterly taken away by their destruction.  

The sixth army.  The sixth voyage was under the King of France, and Henry King of England, who sent Prince Edward his son to Palestina in his place, and Charles' Duke of Angeow, who was declared by the Pope to be King of Sicily, and King of jerusalem. In this voyage the one part of the army, to wit, Frenchmen, arrived at Africa and besieged the town of Carthage and took it: also they besieged Tuenetum six months, at which time the army was troubled with a grievous pestilence, 
A peace concluded.  whereof the King himself, and the Pope's Legate both died. But Charles King of Sicily came with a fresh army: Mulet the Prince in those parts, entreated for peace, which was granted upon these conditions. First, that if any in Africa would profess the Christian religion, they should be permitted so to do without molestation. Next, that the Christians who were detained in captivity should be set at liberty. And thirdly, that there should be paid yearly to the King of Sicily forty thousand crowns.  
The other part of the army under the conduct of Edward Prince of England, came to Syria, where Edward was circumvented by a deceitful Saracen, who came with letters to him from his master, and wounded him with an envenomed knife, whereby he was in great danger of his life, but being cured by skilful Physicians, he escaped death. Also he stayed in Ptolemais upon the arrival of the rest of the army out of Africa, but when he had long waited in vain, he was compelled to return back again to his own country.  
In this voyage it is to be noted, that the Pope of Rome miserably abused the Christian people: for the armies raised against the Turks and Infidels, 
Note.  he caused to serve the covetous appetite of his bloody heart, as plainly appeareth in the French army which Guido Bishop of Altisiodorum conducted to Viterbium: Vrbanus Quartus sent his army against Manfred King of Sicily, to subdue unto him Sicilia, and to root out the offspring of Frederick, which he deadly hated; and when this enterprise succeeded not to his heart's contentment, Clemens his successor stirred up this Charles Duke of Angeow, who usurped the kingdom of Sicily, destroyed the posterity of Frederick, and at the Pope's desire undertook this voyage to Asia, whereof we have last spoken.  
The seventh voyage of this age, was undertaken by the Emperor Rodolph, 
The 7. army.  who according to his promise made to Pope Gregory the tenth, was willing to raise an army and succour the Christians in Asia, but he was so impeded by the wars he had with the King of Bohemia, that he could not in his own person go to Syria, but he sent Henry Prince of Mechelburg with a strong army to supply his place, who coming to Ptolemais wasted and burnt with fire the region round about Damascus. The Barbarians durst not encounter with him in open battle, but circumvened him, and upon a time as he was leading away a great prey, they lying in wait for him, arose and brought him to the Sultan: where he was detained in captivity 26. years. After this the Christians in Asia were brought to utter wrack, 
The Christians utterly destroyed in Asia.  for the Saracens invaded Antiochia and took it, and destroyed the Christians there. Afterward under the conduct of Aphir their Sultan, they besieged Tripoli and took it, and razed it to the ground. Also Tyrus was rendered upon condition that the Christians there should safely depart with so much of their substance as they could transport with ships, or draw with beasts. And finally, all the towns and holds which the Christians had in Syria, were taken by the Saracens, only Ptolemais excepted, which afterward was taken by Araphus the Sultan, the Christians therein being put to the sword, and the city itself utterly razed to the ground, in such sort that there was not so much as a monument of it left undestroyed.  
Now when all was lost, 
Note.  the Christians obtained some new and fresh comfort by the conversion of Cassanus Prince of the Tartarians, to the Christian religion, who expelled the Saracens out of Syria, and repaired the temple and town of jerusalem, and restored it to the Christians, and set at liberty Henry Prince of Mechelburg, who had been detained captive a long time. Also he took the town of Damascus, and appointed Capcacus to be Governor there, like as Molais was left to defend jerusalem. But after the return of Cassanus to his own country, Capcacus revolted to the Sultan of Egypt, and Molais finding himself alone, unable to resist the force of the Saracens, departed to Mesopotamia. So did the Saracens easily recover again jerusalem.  
Here also is to be marked, that the Popes of Rome who were too prodigal of Christian men's blood, continually instigating them to lead arms to Asia, for the recovery of the Holy Land, yet did they esteem so much of their own glory, that they preferred it to the Holy Land and the life's o● all the Christians that were in Asia, as evidently appeareth in the doings of Bonifacius the 8. who had the fairest occasion offered to him of all others, of recovering the Holy Land. For Cassanus Prince of the Tartarians had conquered Syria from the Saracens, and left Governors in it, with express commandment that they should bind up a covenant of friendship with the Princes of the West, and get support from them for the keeping of Syria, in the Christians possession. But the Bishop of Rome puffed up with pride, was so busy to tread under his feet the King of France that he neglected this occasion, the like whereof was never offered in any time following. And this negligent dealing was the cause why Capcacus made defection to the Sultan of Egypt.    

CENTURIE XIV.  

Albertus' the first.  
AFter the slaughter of Adulph, Albert the first, Duke of Austria was made Emperor, and reigned ten years: and in the end was killed by his Brother's son. In his days sprang up Otthoman the first King of the Turks, 
The death of Albert. Otthoman first King of the Turks.  who being a conragious warrior, by spoils and robberies enriched himself, and subdued a great part of Bythinia, and of the country lying about Pontus Euxinus, and took upon him the name of a King, to be called the King of the Turks.   

Henricus the seventh.  
NExt to Albert, reigned Henry the 7. A Prince, wise, just, honest, and beloved of all men, neither puffed up with pride in his prosperity, neither dejected in mind for any kind of adversity. After he had pacified the country of Germany, he took his journey toward Italy, to reform the abuses there, but was hastily cut off by the wicked malice of the Florentines, as is supposed, for they hired a certain Monk to poison the Emperor, which thing he performed, and mixed poison with the bread of the Eucharist, 
Henry the 7. poisoned by a Monk.  wherewith the noble Emperor was empoisoned in the Castle of Bonconvent, after he had reigned four years and eight months.   

Ludovicus the fifth.  
Lewis the fifth was chosen Emperor after the death of Henry the 7. and reigned 32. years. He was Duke of Bavaria, against whom others had elected Fredericus Pulcher, Duke of Austria to be Emperor, which was the ground of cruel wars betwixt the two new chosen Emperors, 
War betwixt Lewis and Fredericus Pulcher about the Empire.  but Frederick was vanquished in battle, and taken prisoner himself. During the time of these wars, the burgesses of Vren, Switz, and Sylvania, or Vnderwalden, assisted Lewis of Bavaria, and would not acknowledge the Emperor Frederick Duke of Austria, for which cause they were continually vexed by him, so that at last they assembled themselves in the town of Urania, and there entered into a mutual league of perpetual society amongst themselves. To whom afterward were joined Lucernates, 
A league made amongst the Cantons of Helvetia.  then Tugani, than the Tigurines, than the Bernates. The last almost of all were the Basilians, after whom followed other seven pages, who now by a general name are called the Swissers, or the Cantons, or Pages of Helvetia.  
The Emperor Lewis after he had subdued his competitor, fell into a greater trouble, for he was excommunicate by Pope Clement the sixth, 
Lewis excommunicated by the Pope and Charles the 4. chosen Emperor.  and the Prince's Electors were commanded to choose another Emperor, which commandment they also obeyed, and assembled themselves at a certain town of the Diocie of Trevers, called Bens, and chose Charles the fourth, son to john King of Bohemia.   

Carolus the fourth.  
CArolus the fourth was chosen Emperor, after that his predecessor Lewis was excommunicated by the Pope, and reigned 32. years. 
Amurath King of the Turks conquereth Thracia.  In his time Amurathes the King of the Turks, passed over Hellespontus, and took the towns of Cestus and Callipolis, which was the first beginning of the conquest of Thracia, and all other regions of Europe which are now subject to the Turk. This Charles procured at the hands of the Prince's Electors, that his son Vinceslaus should be proclaimed King of the Romans in his own time.   

Vinceslaus.  
TO Charles the fourth succeeded his son Vinceslaus, and reigned two and twenty years. A man very unlike his father, for he was sluggish and careless, more inclined to riot, excessive drinking and voluptuous pleasures, then to any princely virtue. In his time Bajazeth King of the Turks, 
The Battle of Nicopolis betwixt the Christians & Turks.  fought a cruel battle against the Christians at Nicopolis, a town of Thracia, at the side of Ister: and albeit many more of the Turks were slain then of the Christians, yet at length the Turks prevailed against the Christians, and put them to flight. This is that King of the Turks, who afterward was overcome by Tamburlaine King of the Sythians, and being enclosed in a cage of iron was carried about all Asia, 
Baiazethes' overcome by Tamberlane and carried about in a Cage Vinceslaus deprived of his Imperial dignity. Emperors of the ●●ast.  as a mocking stock to men, and as a spectacle of the wrath of God against all cruel Tyrants. The Emperor Vinceslaus for his beastliness was deprived of his Imperial dignity by the Prince's Electors, and Rupertus Duke of Bavaria chosen to be Emperor in his steed.  
In the East during the reign of those foresaid Emperors, ruled Andronicus the son of Michael, Paleologus, and after him Michael, and after him Andronicus the younger, after whom followed joannes, Catecunzenus, and Calo joannes and his son Manuell● these are all the things worthy of remembrance, are left in writing.    

CENTURIE. XV.  

Rupertus.  
VInces●aus the Emperor for his Cowardice, & unhonest life, was deposed, & Rupertus Duke of Bavaria was advanced to the Imperial authority by the Electors of Germanic, and ruled (10.) years. This Emperor went unto Italy, against Galiatius of Milan, but he prevailed nothing. In his time Mahomet, the Turk when he had killed his brother, 
Mahomet after the death of Tamburlan vexeth the Christians and taketh Hadrianopolis.  obtained alone the kingdom; who after the death of Tamburlan, the Tartarian, recovering again his father's dominion, vexed with extreme murder and slaughter, the camphors and Vallaches, and took the city of Hadrianopolis, which he made his Seat royal.   

Sigismundus.  
AFter Rupertus Sigismond son of Charles 4. and brother to Vinceslaus being King of Bohemia and Hungary was ordained Emperor and reigned 27. years. He was a prudent, witty, learned, and noble Prince, but in war and deeds of arms unfortunate: for he was oftentimes overcome and chased of the Turks and other enemies. By the procurement of this Emperor a great council was holden at Constance, for the union of the Church which continued for the space of 4. years. In this council john Husse was burned for preaching against the Bishop of Rome. Also Hieronymus of Prague was condemned by the same council and burned, 
The burning of john hus the cause of a great tumult and sedition.  after whose burning in Bohemia, was great tumult, sedition, and civil war: For the common people that favoured john hus, gathered together in great number, and choosed a certain valiant man named Zisca to be their Captain, a man very witty and expert in warfare, as may appear by this witty policy which he used against his enemies. Upon a certain time, his enemies set upon him in a rough place, where no battle could be fought but on foot only, whereupon when his enemies were lighted from their horses, 
The polieie of Zisca for the overthrow of his enemies.  Zisca commanded the women which customably followed the host, to cast their kirchiefes upon the ground, wherein the horsemen being entangled by their spurs were slain before they could unloose their feet. And forasmuch as he had no walled nor fenced town to inhabit, he choosed out a certain place upon the river of Lusinitius which was fenced by nature, about 8 miles from the City of Ausca. This place he compassed with walls, & commanded every man to build them houses where they had pitched their tents, and named this City, Thabor; and the inhabitants his companions Thaborits, because their City was built upon the top of a mountain. He fought against the Emp. Sigismond and drove him out of Bohemia, and although the Emperor came back again to Bohemia with a great army of Hungarians and Moravians, yet the second time also he cowardly fled, and Zisca pursued after him a day's journey, found great and rich spoils, and took the town of Broda by force and set it on fire. 
The provident care of Zisca in time of his blindness.  It is almost incredible that a man, being blind, as Zisca was in the time of his hottest wars (for having but one eye he lost it at the siege of a certain town) did so providently forecast all opportunities and advantages against his enemies, as if he had seen.  
It is reported that when he was lying sick and ready to die, 
Zisca at his de●th appointeth a drum to be made of his skin.  being demanded where he would have his body to be buried, he answered that they should pull the skin from off his dead body, and that a Drum should be made thereof, which they should use in the battle, affirming that as soon as their enemies heard the sound of that Drum they would not abide but take their flight. After the death of Zisca the Emperor Sigismond assembled the Nobles of Germany at Norinberge, and levied a great army to enter into Boheme, and pursue the Hussites or Thaborites of new again: Also Pope Martin sent julian his Cardinal of S. Angelie into Germany to that same effect, that is to say, to make war against the Bohemians.  

The Emperor warreth upon the Hussits with bad success.  But the Emperor had no better success in this enterprise, than he had in the former, for all his army was stricken with a sudden fear, before any of his adversaries were come in sight, and fled most shamefully to the great encouragement and inritching of their adversaries. The Cardinal julian himself being present and marveling at the sudden fear, went about the Captains, persuading them to put on armour, to order their battles, and courageously to abide their enemies. But this exhortation was all in vain, for fear had put away all boldness, and every man did run headlong away. The Cardinal also, although it were against his will, was forced to do the like, after this, the Cardinal addressed himself to the council of Basile wherein he was appointed to be precedent in name and behalf of the Bishop of Rome. But of this hereafter.   

Albertus.  
NExt to Sigismond, Albert Duke of Austria his son in law, was chosen to be Emperor, and governed eight years: for his liberality, justice & manhood in wars, greatly renowned. He subdued the Bohems, 
Amurathes subdueth Scopia and Newmount in Servia, as also Thessalonica and Croia.  and brought in subjection the people of Moravia. In his time Amurathes Emperor of the Turks invaded the king of Servia, from whom after long siege he won Scopia, and Newmount, and he took in battle his two sons whom he bereavest of their sight, but after he took their sister in marriage and restored Newmont. He took also the famous town of Grecia called Thessalonica, being then under league and protection of the Venetians, and the town of Croia in Epirus, but God raised up joannes Huniades a valiant man in Wallachia, 
joannes Huniades an enemy to the Turks.  who being aided with the power of Vladislaus the king of Polonia did infringe the puissance of the Turk, and recovered again to the Christians the greatest part of Servia, and Bulgaria, so, that the Turks was compelled to desire truce for ten years. But after the truce was concluded on both parts, and with solemn oath also confirmed, 
A truce concluded betwixt the Christians and Turks for 10 years, by means of the Pope broken to the overthrow of the Christians.  and Amarathes was returned back again to Asia, Pope Eugenius the 4. sent julianus Caesarianus, to the foresaid king with full dispensation to break his oath and league with the Turk, whereby it came to pass that the young king enticed by the wicked instigations of Eugenius set forward his army against the Turk until he came to Varna a town of Bulgaria, where he was discomfited and slain by Amurathes to the great hurt, and greater shame of Christian people, whom the Infidels might justly accuse of perjury, and breaking of Covenants, sealed by the name of Christ whom they profess to be their Saviour. This battle at Varna fell out in the reign of Frederick, 
The battle at Varna.  of whom we are to speak in the next place.   

Frederick 3.  
AFter Albert Frederick the 3. Duke of Austria was chosen to be Emperor and reigned 53. years, in whose days much war and dissension reigned almost thorough all Christian Realms, 
Note.  whereby it had been easy for the Turk to have overrun them all, if the merciful providence of God had not kept Amurathes occupied at this time. To this Frederick came Elizabeth the spouse of Albert sometime Emperor with Ladislaus her son, by whom he was nourished and entertained a certain space, till at length after the death of Vladislaus aforesaid king of Hungary (who was slain by the Turks, in the battle of Varna) the men of Austria rising up in armour required the Emp. to give them their young King, 
The kingdoms of Ladislaus committed to three governors.  who being restored into their hands, and being yet under age, committed his three Kingdoms to three governors, whereof john Huniades the worthy Captain above mentioned had the ruling of Hungary.  
George Pogicbzachius had Bohemia, and Vlricus the Earl of Cilicia had Austria. 
Vlricus seeketh the destruction of Huniades  But Vlricke had the chief custody of the young King, and was a great enemy to Huniades by many secret means seeking his destruction. But Huniades being courageous, and wise, and circumspect, easily disappointed all his fetches.  
After the death of this worthy governor his two sons Ladislaus and Mathias governed Hungary, and in their time Ladislaus King of Bohemia, Hungary, and Austria came into Alba a town of Hungary, accompanied with Vlricus Earl of Cilicia, and governor of Austria under the young king. Ladislaus most gladly received the king, but debarred from entering into the City 4000 armed soldiers, of the number of them that accompanied the king. Vlricus the Earl grudging at this and sitting in Council required Ladislaus to appear before him and accused him of treason, for shutting the gates upon the king's soldiers, and not content with this, he took his sword from his Page and let a stroke flee at his head. But the Hungarians hearing the noise in the Council broke in upon them and there incontinent killed Vlrick the Earl, 
Vlricus slain by the Hungarians.  wounding him and cutting him in pieces. The king hearing thereof, although he was not a little discontented thereat in his mind, yet seeing there was none other remedy he dissembled his grief for a time. 
The king of Hungaria causeth the one son of Huniades to be beheaded, the other imprisoned.  But afterward in his Progress when he came to Buda accompanied with the two sons of Huniades, he caused them both to be taken and cast into prison, and Ladislaus forthwith was beheaded. Mathias was carried Captive to Austria, to suffer the like punishment, if the Lord had not prevented Ladislaus, the king by sudden death, 
The death of the king of Hungaria.  who departed this life about the very time appointed for the celebration of his marriage in Prague with Magdalen daughter to the King of France.  
Thus the young king who hated the race of Huniades, and more hated the light of the Gospel that shined in Bohemia, and was of purpose (as is supposed) at his marriage to root out the sect of the Hussits (as he called it) was timously in the mercy of God cut off himself to the great benefit of the true Church of God.  
In this Emperor's time suit was made by the Germans to the Emperor that he would provide remedy against the actions of the insatiate Popes, 
The Germans make petition to the Empe. to be freed of the Pope's burdens, but in vain.  and that he would not suffer his subjects in Germany to be exhausted, and empourished by them. The Emperor being moved and overcome by their persuasion, promised that he would provide no less for them, than the king of France had done for the Frenchmen. But the subtle persuasions of Aeneas Silvius did so bewitch the Emperor that he contemning the equal just and necessary requests of his subjects, choosed the said Aeneas to be his Ambassador to Calixtus newly chosen Pope, to swear unto him in his name, and to promise the absolute obedience of all Germany. Thus the Germans were derided and frustrate by Frederick, and the Emperor on the other part fearing lest the Germans after his death should transport the Empire to another family caused his son Maximilian 7. years before his death to be chosen and also crowned king of Romans, and did associate him to the ministration of the Empire. In this Emperor's time likewise flourished a valiant man son of john Castriotus Prince of Epirus, 
The valour of George Castrio● named by the Turks Scanderbege.  and Albania, called George who was given in hostage to the Turk, with other two brethren. But this George excelling all the rest of his equals, in strength of body, vigour of mind, and activity in warfare, was named by the Turks Scanderbeius, which soundeth as much as Alexander Magnus. 
He overcometh Caramanus of Cilicia.  He was sent out by the Turks to fight against Caramannus of Cilicia the Turks enemy, in which expedition he behaved himself so manfully, that he won great renown with the Turk, insomuch that he trusting to the Turks favour, 
Asketh of Amurathes his father's dominion of Epirus.  when he heard of the death of his father, durst ask of the Turk the grant of his father's dominion to be given unto him. The which request although Amurathes did not deny unto him, yet notwithstanding he perceiving that the matter was dallied out with fair words, 
Is put off with fair words, flieth from the Turk: recovereth Croia and the other Cities of Epirus, and maintaineth war against the Turks.  by subtle means and policy slipped out of the Turks Court, and came to Epirus his own inheritance, where first by counterfeit letters he recovered Croia. The other cities of their own voluntary mind yielded to him, and he so manfully behaved himself, that against all the force both of Amurathes and Mahomet he maintained his own, repulsed their violence, and put to flight their armies many years together.  

Mahomet the second taketh the Isle of Euboia, destroyeth the town of Calcis, razeth Athens, besiegeth, taketh, and sacketh Constantinople.  In this Emperor's time Mahomet the second took the Isle of Euboia, and destroyed the town of Calcis, afterward he commanded the City of Athens to be razed and utterly subverted, and from thence returning his army to Thracia, with a mighty multitude compassed the town of Constantinople both by sea and land in the year of our Lord. 1453. and in the 54. day of the said siege, it was taken and sacked, and the Emperor Constantinus slain: such terrible cruelty did they use as the like is not often read of in any history. There was no corners in Constantinople which was not defiled with floods of Christian blood, 
His cruelty against the Christians of Constantinople.  so that in this one town are reckoned to the number of forty thousand persons that were slain, amongst whose dead bodies, the body of Constantine the Emperor was found, whose head being brought to Mahomet, he commanded it to be carried upon a spear through the whole City, for a public spectacle and derision to all the Turkish army. 
He causeth the Crucifix to be carried about in derision.  Also he took the Image of the Crucifix, being there in the high Temple of Sophia and (writing this superscription upon the head of it, Hic est Christianorum Deus, this is the God of the Christians) caused it to be carried thorough all his army, and made every man to spit at it most contumeliously. Thus was the noble city of Constantinople sacked 1139. years after it was first built by Constantine the great, 
Constantinople made the seat royal of the Turkish Emperor.  & now is made the Imperial seat of the Turkish dominion. Notwithstanding the proud heart of Mahomet which was so highly lift up by the conquest of Constantinople, was by the providence of God somewhat abated soon after. For at the siege of Belgradum in Hungary, in the year 1436. he was so manfully resisted by that worthy Governor johannes Huniades, that he was compelled after the loss of a great part of his army, 
Mahomet is forced by john Huniades to raise his siege of Belgrade.  to the number of 40000. soldiers, his own person also being sore wounded, to raise his siege, and for fear and shame ready to kill himself.  
In the East after Emanuel reigned johannes his son, who was present at the Council of Florence, 
Emperors of the East.  with Eugenius 4. Pope of Rome, but lived not long after his returning. And after his death, because he had no children, his brother Constantine succeeded, in whose time the town of Constantinople was pitifully destroyed, and the Emperor himself slain, as hath been declared. And here is the end of the Empire of Christians in the East.    

CENTURIE XVI.  

Maximilianus.  
IN the year of our Lord 1486. Fredericus waxing aged, and partly also mistrusting the hearts of the Germans, did in his life-time associate his son Maximilian to be joined Emperor with him, with whom he reigned for the space of 7. years till the death of Frederick his father, after whose departure he reigned 25. years. This Maximilian as he was a valiant Emperor, prudent and singularly learned, so was his reign entangled in many unquiet and difficult wars. First in the lower Countries of Flanders and Brabant, where he was taken captive, 
Maximilian taken prisoner, & relieved by his father.  but worthily again relieved by his father. He had to wife Mary the only daughter to the Duke of Burgundy, by whom he had two children, Philip the father of Charles the fifth, and Margaret. this Mary by a fall from her horse, fell into an ague and died. So happy was the education of the Emperor in good letters, so expert he was in tongues and sciences,, but especially such was his dexterity and promptness in the Latin tongue, 
He writeth an history in Latin of his own acts and feats of war.  that he imitating the example of julius Caesar, did write and comprehend in Latin History his own acts and feats of war done by him.  
In this Emperor's time Bajazeth the second Emperor of Turks, after long siege took a strong town of Peleponesus called Methon, 
Bajazeth the 2. subdueth Modon, & killeth the Noblemen found there.  or Modon, being under the dominion of the Venetians, and caused all the Noblemen of the Venetians and Grecians that were found in the town, to be brought into his own presence, and there most cruelly to be slain.   

Carolus quintus.  
AFter Maximilian, Charles King of Spain, Duke of Austria and Burgundy, and nephew to Maximilian, was chosen Emperor, and reigned 37. years. He was a Prince of singular wisdom, expert in war, slow to wrath, and if it had pleased the Lord to have illuminated his heart with that true light that begun to shine in his time, he might have been reckoned amongst the most renowned Emperors. His inclination to wisdom may appear by these witty sentences uttered by him. 
Sentences uttered by Carolus quintus.  Like as Saturn which is counted the most supreme planet, hath the slowest course of all the rest, even so they that are in supreme authority, aught to do all things with greatest deliberation and advisement. And like as the Sun sendeth out his beams in like brightness both upon poor and rich, so ought supreme Magistrates minister justice without partiality, both to poor and rich. And like as the eclipse of the Sun is a foretoken of great commotions, so likewise the errors and oversights of Princes bring with them great perturbations to countries. He was entangled with great and dangerous wars all the time of his government, either against foreign Princes, or some of the Empire. In his wars against the King of France, he had better success than he could have looked for, for as much as the town of Milan being already taken by the King of France, and the town of Pavia in Italy likewise besieged, yet the Emperor's army shortly after encountered with the Frenchmen, and both vanquished them, 
He subdueth the Frenchmen & taketh their King prisoner.  and also took the King himself prisoner, and from thence conveyed him away to Spain, where through care and grief he fell into sickness, but when he was comforted by the Emperor, and put in some hope of agreement, he began to take heart unto him and recovered: and in the end a peace was agreed upon at Madruce in Spain, and the King was set at liberty, leaving for pledges his two eldest sons. But shortly after he revoked his oath, being absolved by the Bishop of Rome, and said he was forced to swear or else he should never have been delivered. The Emperor after the delivery of the King of France, gave to Charles Duke of Bourbon the Duchy of Milan, on condition to pay 4000 ducats, and find a number of soldiers yearly. This Charles Duke of Bourbon passing through Italy to Naples afterward, 
Rome sacked by the soldiers of Charles D. of Bourbon: and the Pope and his Cardinals besieged  in the Emperor's quarrel besieged Rome, and in the assault was slain, but his soldiers took the city, spoiled it, and besieged the Bishop Clement with his Cardinals, in the Mount Adrian, from whence he could not be dismissed by any means, until he agreed with the soldiers. Notwithstanding this, the Emperor Charles being then in Spain, and staying the thunderbolt of Excommunication (which the soldiers nothing regarded) did excuse himself by letters, that he knew not of that his men had done, and therefore willed the Bishop to be set at liberty.  

The beginning of reformation of religion in Germany by Martin Luther.  In this Emperor's days begun reformation of religion in Germany, by means of the disputations, writings, and doctrine of Martin Luther, whom the Emperor laboured by all means to suppress. First, by gathering a convention of the estates of Germany, in the town of Worms. Which convention was kept in the year of our Lord 1521. and Martin Luther being cited by an Herald of arms to appear before the said Council, with a letter of safe conduct by the Emperor and Princes, appeared: and although many persuaded him not to adventure himself to such a present danger, 
He appeareth at the convention of Worms.  yet Luther answered that he was resolved, and certainly determined to enter Worms, in the name of our Lord jesus Christ, although he knew that there were so many devils to resist him, as there were tiles to cover the houses in Worms: thus being presented before all the Estates of the Empire, 
Questions propounded by Eccius.  john Eccius (who then was the Bishop of Triers general official) at the Emperors command demanded of Martin two questions. First, whether he confessed those books which were given out under his name to be his or no, showing herewith an heap of Luther's books written in the Latin and Dutch tongues. Secondly, whether he would revoke and recant them, or stand to all that he had written. 
Answered by Luther.  To the first point he answered affirmatively, that he would acknowledge his own books. As touching the second, whether he would recant any thing contained in his books or no, he craved time to premeditate what he should speak in that matter: which was the more easily granted, because they were in some hope that Luther would recant some of his writings, but it fell out far otherwise then they looked for. For at the time of his next appearance he divided his books into three sorts, 
Luther urged to recant some things which he had written, refuseth.  some of them opened the grounds of Christian religion simply, which his very enemies had counted inculpable, and therefore he would not condemn them himself. Another sort contained invectives against the Papacy, and others of that retinue which had with their pestiferous doctrine and pernicious examples, corrupted the whole estate of Christianity, which books if he should revoke, he should add more force to their tyranny, and his retraction should be a cloak and shadow to all their impiety and naughtiness. The third sort of his books were written against certain particular persons, who with tooth and nail laboured to maintain the Roman tyranny, and to deface his doctrine, and these likewise he could not recall, left by his recantation it should come to paste, that tyranny and impiety supported by his means should rage more violently against the people, than ever it did before. When no recantation could be obtained, nor yet submission of his writings to the judgement of the Emperor, and his Estates: Martin Luther departed from Worms, being dismissed according to his promise of his safe conduct, and returned to his own country.  
Soon after this, 
The Emperor's decre● against Luther.  the Emperor Charles to purchase favour with the Pope (because he was not yet confirmed in his Empire) provideth and directeth out a solemn writ of outlawry against Luther and all them that take his part, commanding the said Luther, wherever he might be gotten, to be apprehended and his books burned.  
After this another convention of the Estates of Germany was gathered at Norinberg for the suppressing of Martin Luther, to which Council Pope Adrian the sixth, sent his Ambassador Cheregatus, to desire that the sentence of the Apostolic Sea, and the Emperor's edict against Martin Luther should be put in execution. 
The proceedings of the convention of Norinberg against Luther.  The Princes of Germany on the other part, declared great urgent causes wherefore they were compelled to forbear the execution of those decrees for a time, and namely for this, that the greatest part of Germany have always had this persuasion, that great inconvenience hath come to this Nation by the Court of Rome: and now if they should proceed with rigour in executing the Pope's sentence, and the Emperor's edict, the people would suspect in their minds, this to be done for supporting and confirming the former abuses, whereupon great wars and tumults (no doubt) would ensue. For the avoiding whereof, they thought to use more gentle remedies serving better for the time. Also seeing the Pope by his foresaid Ambassador desired to be informed what way were best to take, in resisting those errors of the Lutherans: The Estates answered, that if the Pope's holiness with consent of the Emperor's Majesty, should gather a free Christian Council in some convenient place of Germany, 
The Princes of Germanies' judgement concerning the suppression of Luther's attempts.  and that with such speed as conveniently might be, it were in their judgement the readiest way to suppress the attempts of Luther: and in the mean time until the Council might be set, they had provided ways to stay the tumults of the German people.  
1. First, by dealing with the Noble Prince Frederick Duke of Saxony, that Luther nor his followers shall not write, set forth, or print any thing during the said space.  
2. Item, that the Princes shall labour so with the Preachers of Germany, that they shall not in their Sermons teach or blow into the people's ears such matters, whereby the multitude may be moved to rebellion or uproar, or be induced unto error, and that they shall preach or teach nothing but the true, pure, sincere, and holy Gospel, and approved Scripture, according to the exposition approved and received of Christ's Church.  
3. And finally, as concerning Priests that contract Matrimony, and religious men leaving their Cloisters, for as much as in the civil law there is no penalty for them ordained, they shall be referred to the Canonical constitutions, to be punished thereafter accordingly: that is by loss of their benefices and privileges, or other condign censures.  
Amongst others things done at this assembly of Norinberg, 
An 100 grievances collected by the Germans, and exhibited to the Bishop of Rome.  certain grievances were collected to the number of an hundreth, and exhibited to the Bishop of Rome, wherewith the country of Germany was grieved, as namely, that many things were prohibited by men's Constitutions, which are not prohibited by any Commandment of God, and many things were exacted which are not commanded by any precept of God.  
Item, that the Pope's indulgences and pardons be most importable, persuading simple people of a remission of sins, a poena & culpa, and that not in this life only, but after this life: through the hope and occasion whereof, true piety is almost extinct in all Germany, whilst every evil disposed person promiseth to himself for a little money licence and impunity to do what him listeth, whereupon followeth fornication, incest, adultery, perjury, homicide, robbing and spoiling, rapine, usury, with a whole flood of mischiefs.  
Item, that whosoever hath received Ecclesiastical orders, doth contend to be free from all punishment of the secular Magistrate, how great soever his offence be which he committeth.  
Also, that in many places the Bishops and their officials do not only suffer Priests to have concubines, so that they pay certain sums of money, but also compel continent and chaste Priests to pay tribute for concubines, which being paid, it shall be lawful for them either to live chaste or otherwise, as it shall please them.  
These with many more, to the number of an 100 the secular States of Germany delivered to the Pope's Legate, desiring him to present them to Pope Adrian. But Pope Adrian died about the same time, and Pope Clemens the seventh succeeding in his place, sent down his Legate Cardinal Campeius, unto the Council of German Princes assembled again at Norinberg the next Convention, with letters to Duke Frederick full of many fair petitions and sharp complaints. But as touching the grievances above mentioned, no word at all was sent.  
Thus was the Pope ever ready with all diligence to call upon Princes to suppress Luther, 
Note.  and the liberty of the Gospel. But when any redress or reformation of the Church was craved, hereto the Pope neither gave ear nor answer.  
In these Counsels of Norinberg it is to be noted, that the execution of the sentence of Leo, and the Emperor's edict made at Worms against Luther was suspended for a time; and many other things that were desired by the Pope's Legate to be enacted in a full Council, and with consent of all the Empire, yet could not be brought to pass, by reason that the minds of diverse were gone from the Pope. For this cause Ferdinand the Emperor's brother, with Campeius and the Cardinal of Salisburg, 
A conventicle at Ratisbone, wherein articles were ratified for suppressing of Luther's doctrine.  the two Dukes of Bavaria, the Bishops of Trent and Ratisbone, also the Legates of the Bishops of Bamberg, Spires, Stransbrugh, Ausbrugh, Constance, Basile, Frising, Passavie, and Brixine, assembled themselves together in a particular Conventicle at Ratisbone, and there ratified all the articles which they had hatched amongst themselves for suppressing of Luther's doctrine.  
1. First, that the edict of the Emperor made at Worms should be observed in all their precincts.  
2. That the Gospel, and all other holy Scriptures shall be taught according to the interpretation of the ancient forefathers.  
3. That in the Sacraments of the Mass, and in all other things, no invocation shall be, but all things shall stand as before time they did.  
4. That all that approach to the Lords Supper without confession and absolution, or do eat flesh on days forbidden, or which do run out of their order, also Priests that be married shall be punished.  
5. That no Book of Luther or Lutheran shall be Printed or sold.  
6. That they of their jurisdiction, which study in the University of Wirtenberge, shall every one repair home within three months after the publishing hereof, or else turn to some other place free from the infection of Luther, under pain of confiscating all their goods, & losing their heritage.  
7. That no Benefice or other office of teaching be given to any Student of that University; with divers other Articles contained at greater length in the commentaries of john Slendan.  
After this other two Conventions were kept at Spiers. 
Two conventions at Spiers with a rehearsal of those things which were concluded.  In the first were exhibited to the Princes many bills of request, that Monks and Friars might be no more in place of them that died, and that the privileges of the Clergy might be taken away, as lets of civil administration, that certain holy days might be abolished, that choice of meats and ceremonies might be free. And finally, seeing there was no hope of a general Council, that either the Emperor would appoint a Provincial Council in Germany for matters of Religion, or else cause the decree of Worms to cease. At this time the Bishops would not suffer any matter of Religion to be handled, and therefore the Duke of Saxony, and the Landgrave would have departed. At last it was decreed, that either a general or provincial council should be had within the space of a year, and in the mean time the decree of Wormace Council to cease. In the next Council kept at Spire, where Ferdinand Ambassador in the Emperor's name was present, certain Cities were greatly blamed for altering Religion, contrary to the Emperor's commandment; and the Ambassador for the City of Argentine was not suffered to sit in the Council, because that City had disannulled the Mass. Shortly after by the assent of a few Princes, these points were decreed.  
That such Cities as had altered Religion should make no further change.  
That other places should obey the decree of Worms until a general Council.  
That it should be lawful to all men who would use the mass, even in those Cities where it was abolished.  
That the Anabaptists should be punished by death. That the doctrine of the Lords supper should not be received.  
That the Ministers should teach according to the interpretation of the Church.  
That the Princes and Cities should not receive foreiners coming for Religion into their dominions, if any man did otherwise, he should be proscript.  
The Duke of Saxony, George Prince of Brandenburg, Erneste and Francisse, Princes of Luneburg, and the Landgrave of Hesse, and a Prince called Anhaldius, withstood this decree, and answered to every point thereof, saying that the consent of a few could not undo that decree which before was made at Spire by the whole Empire, 
A protestation against the decrees of the a conventions of Spire.  and therefore that they all made protestation, that they would not acknowledge it. And of this protestation were those Princes, and all that allied with them called Protestants, which name is now given to all them that in their doctrine swerve from the Bishop of Rome. 
Whence the name Protestants was derived.   
To the Prince's abovenamed, these Cities following did agree, Argentine, Norinberg, Vlmes, Constance, Ruteling, Winsemium, Meaning, Lindan, Campodune, Hailbrune, Isna, Wiseborough, Norling Sangall. All these Cities with the Princes refused the act of Spire, & appealed to the Emperor, and to a general or provincial Council. After the breaking up of this Council, the Protestants send Ambassadors to the Emperor, to declare the causes of their appellation from the Council of Spire. 
The Protestants Ambassadors roughly entreated by the Emperor.  The Emperor at this time was in Italy, and on his journey to Rome to be crowned with the Imperial Diadem by Pope Clement the seventh; who having heard the Ambassadors of the Protestants, entreated them roughly and sent them back again with menacing words, threatening to punish with all rigour those that would not be obedient to the Decree of the foresaid Convention of Spire.  
This was the first ground that moved the Protestants in the convention of Smalcaldy, 
A league amongst the Protestants.  to bind up a covenant amongst themselves of mutual aid, if any of them were pursued for Religion's sake, as shall be declared afterward, God willing. In the mean time, the City of Argentine entreated league with Tigure, Berne, and Basill (who being not far distant might be more helpful each to other) that if they were invaded for the quarrel of Religion, they should mutually assist one another, wherewith the Council of the Empire were much grieved, and found great fault with them. After the Emperor's returning from Italy, where he was crowned with the Imperial Diadem, and had sworn to be a defender of the Roman Church, a solemn convention of the Estates of the Empire was kept in the Town of Angusta, or S. Ausbrugh, 
A convention at Ausbrugh.  to which were brought many learned divines. The Protestants brought with them Philip Melanchton, justus jonas, Georgius Spalatinus, johannes Agricola, Islebius, and divers others. The Roman Church had for their part Cardinal Campeius, the Pope's Ambassador, Eccius, johannes Faber Cochleus, and many others. The Emperor commanded the Princes of the Protestants to come to Mass with him, and to command their Preachers to silence, but they answered, they would neither come to Mass, nor enjoin their Preachers to silence, before the matter was concluded. Only the Duke of Saxony after deliberation with his Divines, was content at the Emperor's commandment (according to his duty) to carry the Sword before him as he went to the Church. Then the Emperor under great peril commanded both the parties to silence, and he by prerogative appointed certain to Preach that should touch no Controversy.  

The Protestants obtain their confession of faith to be openly read.  In this Convention the Protestants offered unto the Emperor a copy of the Articles of their Faith, which with great difficulty they obtained to be openly read before they delivered it into the Emperor's hands. This Confession commonly called Augustana Confessio, was exhibited to Eccius and Faber, Divines on the contrary part, to be confuted, and the copy of this confutation was also openly read. But when the Protestants desired that they might answer to it, the Emperor would not grant it, saying, he would hear no more disputation, but willed them to return to the Catholic Church.  
Also the Citizens of Argentine, Constance, Meaning, and Lindan (who differed from the other Protestants in the opinion of the Sacrament) did in like manner exhibit a confession of their Doctrine: a confutation of this Book also was made by Eccius and Faber, with very bitter and sharp words; but the other party could not have licence to reply, nor any sight of the copy but as they heard it read. After this, three were chosen on each side to debate matters of Religion, where although Melanchton granted more than his ●ellowes would have him, yet nothing was agreed, because that Eccius and his two Lawyers, who were chosen for the Roman Church, stuck so fast by their Mass and Monastical Vows, that in those things they would admit no reformation.  
In the end the Emperor published a Decree, wherein he declared, that although the confession of the Protestants was sufficiently confuted, yet he would give them respite for a time, to return to the Church of Rome. In which time they should keep peace, and alter nothing of Religion, and suffer all that would to follow the Church of Rome. But the Princes and Protestant Cities answered, that they could not keep that Decree with safe consciences. 
The Princes & Protestant Cities refuse to obey the Emperor's Decree concerning the returning to the Church of ●ome. Another Decree of the Emperor.  Thus was the Emperor's interim refused, wherefore he set forth another Decree, wherein he confirmed the Doctrine of the Church of Rome in all points, and abrogated all manner of appellations made by the Protestants. It appointed also an order how the Emperor's Court, called the Chamber, should proceed in judgement against the Protestants, and forbidded that any Prince of that sect should bear any office in the Court, and all that were of the faith of the Roman Church to be taken into the protection of the Emperor against their own Princes. This act caused great fear, wherefore the Princes and Ambassadors of the Protestants shortly after met again at Smalcal●ie, 
The Princes and Ambassadors of the Protestants meet at Smalcaldie, and enter league to aid one another.  and went through with the League which they had begun the year before, to aid each other in the quarrel of Religion.  
About this time the Emperor having sure information, that the Turk with great preparation, was setting forward his army against Vienna in Ostrich, begun somewhat to relent of his rigour, and through the intercession of the Bishop of Mentz, and the Palsgrave, 
Peace granted by the Emperor to the Protestants.  granted peace to the Protestants, so that they should aid the Emperor against the Turks, and on the other part the action of the Chamber-court should cease in all suits of Religion against the Protestants. About the same time that all this business was in Germany for the Doctrine of Martin Luther, 
Vlricus Zuinglius Preached at Zurik against the corruptions of the Roman Church.  Vlricus Zuinglius Preached the Word at Zurik, detested the abuse of pardons, & of other corruptions then reigning in the Church: but, see, great offence begun to rise, and divers stepped out on the contrary side to Preach and inveigh against him. Upon this the Magistrates and Senate of Zurik, sent forth their commandment to all Priests & Ministers within their Dominion, 
A disputation at Zurike.  to repair to the City of Zurik against the 29. of januarie next ensuing; there every one to speak freely, and to be heard quietly touching those Controversies of Religion. This disputation was appointed in the year of our Lord 1523. Zuinglius had contrived all his doctrine in a certain ord●● of places, to the number of 77. Articles, which he had published also abroad before, to the end that they who were disposed might resort thither better prepared for disputation. The Bishop of Constance sent thither johannes Faber Stapulensis his Vicegerent; who in stead of disputation, reasoned that this was no convenient place for disputation, but rather the handling of Controversies in Religion belonged to a general Council, which he said was already appointed, and nigh at hand.  

The decree of the Senate of Zurik concerning the abolishing of men's traditions, and purely Preaching of the Gospel.  Whereupon the Senate of Zurik caused incontinent to be proclaimed through all their Dominions and Territories, that the traditions of men should be displaced and abandoned, and the Gospel of Christ purely taught out of the old and new Testament.  
When the Gospel begun thus to flourish in Zurik: the year next following, Anno 1524. another assembly of the Helvetians was convented at Lucerna, where Decrees were made on the contrary part; 
An assembly of the Helvetians at Lucerna, contrary to that of Zurike.  that no man should deride the Mass; that no mention should be made of Luther, or any new doctrine; that Pictures and Images of Saints in every place should be kept inviolate: and finally, that all the laws and decrees set forth by the Bishop of Constance should be observed.  
After these things thus concluded at Lucerna, the Cantones of Helvetia together direct their public Letter to the Tygurines, or men of Zurik, complaining that they had received a new Doctrine, which would be the seed of discord, whereas before time all things were in quiet. Whereunto the Tigurines answered, that at the first this Doctrine seemed strange to themselves, but after they understood it directed them only to Christ, as the pillar and only rock of their salvation; they could no otherwise do but with ardent affection receive so wholesome and joyful message. And like as faithful Christians in former times after they had received the Gospel, did not by and by fall out in debate with their neighbours: So likewise they trusted, God willing to keep peace with all men. Nevertheless, the rest of the Cantons grew in hatred against the men of Zurike, and for suppressing of the doctrine of Zuinglius, appointed a disputation to be holden at Baden, 
A disputation at Baden.  which was kept in the month of june, Anno 1525. where were present amongst other Divines, johannes Faber, Eccius, and Murnerus. The Bishops also of Lucerna, Basile, Curiak, and Lawsanna. The conclusions there propounded were these.  

1. That the true body and blood of Christ is in the Sacrament.  
2. That the Mass is a Sacrifice for the quick and the dead.  
3. That the blessed Virgin, and other Saints are to be invocated as Mediators and Intercessors.  
4. That Images ought not to be abolished.  
5. That there is a Purgatory.   
Which Conclusions or assertions Eccius took upon him sound to defend. Against him reasoned Oecolampadius, Preacher at Basile, with other more. Zuinglius at that time was not there present, but by writing confuted the doctrine of Eccius, 
The causes of Zuinglius absence.  declaring withal the causes of his absence, which were for that he durst not for fear of his life commit himself to the hands of Lucernates, Vrbani, Suitij, Vnternaldi, and Tugiani his enemies, and that he refused not to dispute, but only the place of disputation; excusing moreover, that he was not permitted of the Senate to come. Nevertheless, if they would assign the place of disputation, either at Zurik, Berna, or Sangallum, thither he would not refuse to come. 
The conclusion of the disputation.  The conclusion of this disputation was this, that all should remain in that Religion which hitherto they had kept, and should follow the authority of the Council, neither should admit any other new Doctrine within their dominions.  
In the year of our Lord 1527. the Senate and people of Berne (whose power amongst all the Helvetians chiefly excelled) considering how neither they could have the acts of the disputation of Baden committed unto them, 
A disputation ordained to be holden at Berne.  and that the variance about Religion still more and more increased, assigned another disputation within their own City, and sending forth writings thereof, called unto the same all the Bishops bordering about them, as the Bishops of Constance, Basile, Sedune, Lusanna, determining also the whole disputation to be decided only by the authority of the old & new Testament. To all that would come thither they granted safe conduct. And to the end men might come thither better prepared before, they proposed in public writing ten conclusions in the said disputation to be defended by their Ministers by the Scriptures, 
Conclusions maintained by the Ministers of Berne.  which Ministers were Franciscus Colbus, and Bertholdus Hallerus. The Themes or Conclusions were these.  

1. That the true Church, whereof Christ is the head, riseth out of God's Word, and persisteth in the same, and heareth not the voice of any other.  
2. That the same Church maketh no laws without God's Word.  
3. That traditions ordained in the name of the Church do not bind, but so far forth as they be consonant to God's Word.  
4. That Christ only hath made satisfaction for the sins of the world, and therefore if any man say, there is another way of salvation, or mean to put away sin, he denieth Christ.  
5. That the body and blood of Christ cannot be received really and corporally by the testimony of the Scripture.  
6. That the use of the Mass, wherein Christ is presented and offered up to his heavenly Father for the quick and the dead, is against the Scripture, and contumelious to the Sacrifice which Christ made for us.  
7. That Christ only is to be invocated as the Mediator and Advocate of Mankind to God ●he Father.  
8. That there is no place to be found ●y the holy Scripture, wherein souls are purged after this life, and therefore all those prayers and ceremonies, yearly dirges, and obiles, which are bestowed on the dead, also Lamps, Tapers, and such other things profit nothing at all.  
9 That to set up any Picture or Image to be worshipped, is repugnant to the holy Scripture, and therefore if any such be erected up in Churches to that intent, the same aught to be taken down.  
10. That Matrimony is prohibited to no estate or order of men, but for eschewing of fornication, generally is permitted to all men by the word of God. And forasmuch as all fornicators are excluded by the testimony of Scripture from the communion of the Church; therefore this unchaste and filthy single life of Priests, is most of all inconvenient for the order of Priesthood.   
At this disputation were present Oecolampadius, Bucerus, Capito, Blanreus, with many other more, all which defended the affirmative of the conclusions propounded. On the contrary part of the opponents, the chiefest Captain was Conradus Trogedus, a Friar Augustine, who to prove his assertion, when he was driven to shift out of the Scripture to seek help of other Doctors: and the Moderators of the disputation would not permit the same (being contrary to the order before appointed) he departed out of the place, and would dispute no more. The disputation endured nineteen days, 
The conclusions aforesaid allowed.  in the end whereof it was agreed, that the conclusions there disputed, were consonant to the truth of God's Word, and should be ratified not only in the City of Berne, but also proclaimed by the Magistrates in sundry other Cities near adjoining. Furthermore, that Masses, Altars, Images, in all places should be abolished. The day and year when this reformation with them began from Popery to true Christianity, they caused in a pillar to be engraven in Golden letters, for a perpetual memory to all posterity to come. This was Anno 1528. The rumour of this disputation and alteration of Berne was noised in other Cities and places abroad; and others were encouraged by this occasion, to take the like order within their bounds, and namely the Towns of Strousbrough, and Basile, and Geneva. All this time by the providence of God, the Emperor and the King of France were together occupied in Wars and strife, which happened very commodiously for the success of the Gospel: for otherwise it is to be thought that the Helvetians and other Germans should not have had that leisure and rest to reform Religion, and to link themselves in league as they did: albeit, Ferdinandus the Emperor's brother and Deputy in Germany omitted no time nor diligence to do what he could in resisting the proceedings of the Protestants: as appeared both by the decrees set forth at Ratisbone and Speirs, as hath been declared.  
The rest of the Pages of the Helvetians which were of a contrary profession, hearing of the end of this disputation at Berne (and namely because they had not regarded their admonition, dissuading them to proceed in their intended purpose of disputation and reformation of Religion) confederated themselves in league with Ferdinandus, 
Ferdinand and five Pages of the Helvetians enter league against the Bernates.  to suppress the Religion of Christ in Berne and Zurik. The names of which Pages especially were five, to wit, Lucernates, Vrani, Suitenses, Vnternaldij, and Tugiani, who for hatred and despite, hanged up the arms of the foresaid Cities upon a Gallows; beside many other injuries and grievances which they wrought against them. For the which cause the said Cities of Berne and Zurik raised their power, intending to set upon the foresaid Swissers, as upon their capital enemies. But as they were in the field ready to encounter one Army against the other, through the means of the City of Strousbrough and other intercessors, they were parted for that time, and so returned.  

The five Pages and the Bernates being twice ready to join battle, are pa●ted, and the third time the Bernates vanquished.  After this, the old wound waxing raw again began to burst out, and the Tigurines and Bernates by reason of certain new injuries, and contumelious words spoken against them, began to stop the passages and straits, whereby no corn not victual should be conveyed to the five Pages aforesaid. This second debate also was composed by means of the King of France, and certain Towns of Switzerland, as namely the Glareans, Friburgians, Soloturnians, and some other laboured to set them at agreement upon certain conditions, which not being kept, and the five Pages not observing the covenant, the war broke up of new again amongst them. And the Tigurines and Bernates begun again to stop the passages, so that for lack of victual the five Pages were pinched with penury. Who notwithstanding arming themselves secretly, set forward in warlike array towards the borders of Zurike, whereas then was lying a Garrison of Zurike men, to the number of a thousand and above. Whereupon word was sent incontinent to the City of Zurike for aid to their men. But their enemies approached so fast, that they of Zurike could hardly come to rescue them; foot when they were come to the top of the hill, whereby they must needs pass, they did see their fellows at the foot of the hill in great distress. Whereupon they encouraging themselves, made down the hill with more haste than order, striving who should go fastest, by reason whereof they were discomfited and over-matched by their enemies. Amongst the number of them that were slain, 
Zuinglius killed.  was also Vlricus Zuinglius the blessed servant of God, whose body after his death they most vildly abused by cutting it in pieces, consuming it with fire, and practising against it, all despite that malice and hatred could devose. The Bernates were willing to come and revenge their quarrel, but before they came, their enemies set upon them the second time, and had the upper hand, yet would they of Zurik nothing relent in Religion.  
At the last through mediation, a Peace was concluded, and thus the matter agreed, that the Tigurines, Bernates, and Basilians, should forsake the league which they lately made with the City of Strousbrough, and the Landgrave. Likewise, should the five Page men give over the league and composition made with Ferdinan●us; 
The occasion of the alteration of religion in England about Henry the eights marriage of his brother Arthur's wife.  and hereof Obligations were made and sealed for the greater surety and better keeping of the promises.  
In this Emperor's time, amongst other places, great alteration of Religion fell out in the Country of England upon this occasion. Henry the 7. King of England, had two sons, Arthur and Henry; Prince Arthur his eldest son married Katherine, daughter to Ferdinand King of Spain, but he soon after his marriage died without children. King Henry with advise of his Nobles to the end her dowry might remain within the Realm, thought meet to espouse Lady Katherine to Prince Henry, brother to King Arthur. This marriage seemed very strange and hard for one brother to marry the wife of another; but yet by dispensation of Pope julian the second, this marriage, which neither sense of nature would admit, nor God's law suffer, was concluded, approved, and ratified, and so continued as lawful without any scruple or doubt the space of twenty years, till that a certain doubt began to be moved by the Spaniards themselves of the Emperor's Council. Anno 1523. At which time Charles the Emperor being in England, promised to marry Lady Mary daughter to King Henry the eight, King of England, with the which promise the spaniards were not well contented; Objecting, that the Lady Mary was begotten of the King of England by his brother's wife. Whereupon, the Emperor forsaking the marriage, did couple himself with Lady Isabella, daughter to King Emmanuel of Portugal, which marriage was done in the year of our Lord 1526. The King upon this occasion casting many things in his mind, began to consider the matter more deeply, and finding that neither his conscience could be cleared in keeping his brother's wife, nor yet the estate of the Realm firm by the succession of a daughter begotten in such a marriage; he proposed the question to the chief Universities of all Christendom, whose censures all agreed in one, that the marriage was unlawful. Yet would not the King proceed to the divorcement without the Pope's consent. Who sent Campeius his Ambassador with concurrence of the Cardinal of York to be judges in that cause. The Cardinal of York, called Wolsey, at the first was verily bend to have the divorcement set forward, but afterward finding that the King's affection was bend towards Lady Anne Boulogne, to take her in marriage, he changed his purpose, & sent advertisement to Pope Clement, that in case King Henry the eight were divorced from Lady Katherine, then should another infected with Luther's doctrine succeed in her place, to the great hurt of the Church of Rome. For this cause the Pope calleth back his Ambassador Campeius, before the King's cause was decided. Nevertheless, the King proceeded in his purpose, and was divorced from Lady Katherine by means of Dr Cranmer. 
Hatred betwixt the Pope and King Henry the 8.  This was the ground of that great hatred that fell out between the Pope and King Henry; for on the one part, the Pope cursed King Henry, and the Realm of England for the divorcement. The King on the other part abolished in his Realm the Bishop of Rome's unlawful tyranny, with commandment, that he should be called no more Pope in his Country, but only Bishop of Rome, and that the King should be taken and reputed as supreme head of the Church of England, & have full authority to reform and redress errors, heresies, and abuses in the same.  
Now to return again to Germany. The Emperor was so busied with Wars all this time, that he had no leisure to tarry in Germany, and although many assemblies were gathered to suppress the doctrine of Luther, he was only present at two, to wit, at the first kept at Worms, & the last kept at Auspurg. For this cause it seemed good to the Emperor, to declare his brother Ferdinand to be King of the Romans, and apparent successor to the Empire, to the end he might with greater authority govern the affairs of the Empire in his absence. He sent also letters to the Protestants, commanding them to acknowledge him King. Wherefore the Ambassadors of the Protestant Cities being gathered at Frankford, concluded with the Princes, that for their part they would not for this resist the Emperor, & for denying a title and a name only to his brother, to make him more eager against their Religion. But the Duke of Saxony, & other Princes, not agreeing thereto, writ to the Emperor, that because it was done against the manner and liberty of the Empire, 
Wars betwixt Ferdinand and the Protestant Princes.  they could not allow it. This seemeth to be the first ground of the wars that after followed. For Ferdinand King of the Romans expelled Vlrich of Wirtenberge from his Lordship, and when no redress could be had at the Emperor's hands, the Landgrave of Hesse with his cousin Vlrich, gathered an Army; at Lawferme by Wirtenberg overcame their enemies, and put them to flight; recovered the towns of Asperge, Wrath, Tubinge, and Niphe, and took prisoner Philip, Prince Palatine and chief Captain of Ferdinand's army.  
Shortly after, agreement was made on these conditions, that Vlrich should have again his Lordship of Wirtenberg, 
Agreement made betwixt them.  but so that he should hold it by the benefit of Ferdinand, and the house of Ostrich; that if issue male did sail in the house of Wirtenberge, that Lordship should return to the heir of the Emperor's house of Ostrich: that the Landgrave and Vlrich should come to Ferdinand, and submit themselves to him. The Emperor foreseeing that this diversity of Religion that was in Germany, would in the end burst forth into some bitter fruit, and great inconvenience, advised with himself by what means reconciliation might be made, and all controversy might cease: and in the end appointed a Council at Worms, and communication of Religion, and for this cause sent Granuellanus thither. But the matter was so long delayed by the fautors of the Sea of Rome, until Letters came from the Emperor again to defer the whole matter to the Council of Ratisbone. To which came all the Princes of the Empire, except the Duke of Saxony, who came not himself, 
A Council held at Ratisbone about the ending of controversies.  but sent thither a noble ambassage, together with Melanchthon, and other Preachers. Unto the same Council also came from the Pope Caspar Conterane, a Cardinal. In this disputation, Frederick the Palsgrave, and Granuellane were appointed moderators: Melanchthon, Bucer, and Pistorius, Disputers for the Protestants. Pflugius, Eccius, & Gropper for the Papists. Unto these six was offered a book containing the definition of most Articles in Controversy, which they were willed to overlook, and either to allow or disallow those things that they could agree upon. This book was delivered again after a time to the Emperor; in many points they could not agree, in some they did. The Protestants delivered together with the book, their opinion concerning those controversies, and their arguments to prove the same. The Emperor delivered the same to the Princes to be examined: but they being most part Popish, referred the whole matter to the Pope's Ambassador, who exhorting the Bishops to honesty of life, and suppressing of Luther's doctrine, thought good it should be deferred to a general Council. This convention which began in April Anno 1541. was dissolved in the end of julie; after that the Emperor had decreed, that the communication begun, and whole controversy of Religion, 
The conclusion of the Council.  should be deferred to a general or Provincial Council of Germany: That the Protestants should teach no other points of Religion, than such as were agreed upon: That Bishops should see amendment of life in their Diocese: That there should be a Provincial Council within a year and an half, if they could not obtain a general Council of the Pope: That the Churches of Monasteries should not be pulled down, but reform: that the church-good should not be inverted: that the decree of Augsburg, and all Proscriptions of the Protestants should be suspended: all those conventions of estates, disputations, promises of general or provincial Counsels to be kept in Germany, could not reconcile divers Religions, but at length lurking hatred behoved to break out into open hostility.  
The first occasion whereof was offered by Henry, 
Wars betwixt Henry Prince of Brunswick, & the Duke of Saxony in name of all the Protestants, wherein Henry's dominions were subdued.  Prince of Brunswick, who by often invasion of Cities, confederated with the Protestants in Germany, moved the Duke of Saxony and the Landgrave, to make war against him in name & quarrel of all the Protestants, confederated by the league of Smalcaldy. In this war they subdued all his dominions, and compelled him with his eldest son Charles to fly for their safety into Bavarie. Henry to recover his dominions again, first pursued the Protestants in the Chamber-court of the Empire, but the Protestants appealed and refused the judgement thereof.  
Next he made his complaint to Ferdinand, the Emperor's brother; and last went into Italy to the Emperor, & there at Cremona grievously accused the Protestants, to whom the Emperor sent an hard message, that if the Prince of Brunswick were not restored, he would take such order, whereby he should be restored whether they would or no. Notwithstanding all this, the Emperor at his returning into Germany, after he had heard the declaration of the Protestants against the Duke of Brunswick, albeit, the Emperor was loath to give out any grievous sentence against him, yet at length he determined that all the Duke's lands should remain as sequestered in his hands, until that matter were ended.  

A peace concluded betwixt the Emperor and the King of France, wherein was determined that both should join against the Protestants.  All this while the Emperor was busied in wars against the King of France; ●ut in the end a peace was concluded between them upon certain conditions. Amongst others this was one, that they should both join in the restitution of the Romish Religion. The effects of this unhappy agreement were soon felt, both in France and Germany; for in France Minerius governor of Provance, by the King's commandment went with an Army against the Waldenses that dwelled in Merindol, Cabreire, and certain other Towns of Provance. The poor men of Merindol, fearing his coming, fled into the Woods and Mountains with their wives and children; he in the mean time spoilt and burned the towns being left void: 
The cruelty of Minerius.  and in Merindol finding but one young man, bound him to an Olive tree, and shot him thorough with guns. At Cabreire the City was yielded unto him, upon promise that they should sustain no harm, but he kept no promise, but showed great cruelty, killing them every one: some in the Churches, some in other places, and burned 40 women that were in a Barn full of straw. There were slain, partly in that town, partly abroad, above 800. beside other places. They which fled unto the mountains & woods, partly were famished, partly otherwise slain, partly sent to the Gallows. 25 persons that fled into a cave by the town of Mussie, were smothered to death with smoke.  
Certain of the Heluetians, sued unto the king of France to favour the Waldenses, but no entreaty would serve: always this tyrane Minerius escaped not the just judgement of God, 
The miserable death of Minerius.  for God striked him with a terrible disease, and he felt like unto a fire burning him from the navel upward, and the lower parts were rotten and consumed away with vermin, with an extreme stink, and profusion of blood in place of his urine, and so with great torments he ended his wretched life.  
In Germany like as it was harder to oppress so great a number as had already embraced the Gospel, so likewise the Emperor was compelled to do his turn by craft, rather than by force, for he sent letters to diverse cities of the Protestants as to Argentine, 
The Emperor useth policy to subdue the Protestants.  Noriberg, Augsburg, Vlmes, endeavouring to persuade them, that he intended not war against them, but against certain other traitors and rebels, against whom he doubted not but they would assist him. In like manner also he writ to the Prince of Wittenberg. Also when Palsgrave of Rhine writ to the Emperor to know against whom he prepared his war, he received the same answer that before was written to the cities with manifest signification that it was against certain Princes of the Protestants, not so much for religion as for other things: and finally the Heluetians who had received the Gospel, Tigure, Berne and Basile were circumvented with the like policy: for the Emperor had persuaded ●hem that he would not meddle with religion: by this means he had not only diverse places quiet, but also used the help of many Princes and cities which favoured the religion against the Duke of Saxony and Landgrave of Hesse. This war begun in the self same year wherein the Council of Trent was gathered, to with. 1546. & the league between the Emp. & the Pope against the Protestants was openly pronounced at Trident. The Pope also laid in the Venetians hands for this war 200000. Crowns, and moreover for the space of half a year did find 10000 Italian foot, and 500 light horsemen.  
Thus was their great preparation and deep policy used to suppress two noble Princes whom they knew to be chief defenders of the reformed religion.  
The Emperor being at Ratisbone and looking for his companies of Italians and Spaniards, 
The Emperor Proclaimeth the D. of Saxony & Landgrave outlaws. The causes alleged.  in the mean time by Proclamation proscribeth outlaws, the Duke of Saxony and the Landgrave, alleging these causes. That they had made war against certain Princes of the Empire. That they had spoilt them, and oppressed certain Bishops. That they refused and subverted the judgement of the chamber-court, and entered league against him, making no mention of religion. Shortly after he sent a copy of this proscription unto Maurice and August Princes of Saxony, and commanded them as being next of their kindred to enter upon the goods & lands that appertained unto them, threatening grievous punishments except they so did. The Protestants having a copy of the proscription, 
The Protestants answer unto the proscription.  answered unto the same at large. And first whereas the Emperor pretended the favour of religion and commonwealth, they declared by many arguments that it was dissembled & false. And as touching the causes of their proscription expressed they answered to every part, and cleared themselves protesting that they did not make war upon the Emperor, but repel that injury which he offered them.  

The Bohemians and Maurice invade and subdue th● D. of Saxons lands.  The Bohemians incited by their king Ferdinand first invaded the lands of the D. of Saxony lying next unto them: Maurice Prince of Saxony sent advertisement to the Duke, that seeing he was heir to the Dukedom he would take such order, as his heritage should not come into other men's hands, and immediately by the help of Ferdinand's army subdued all the Duke's lands, except Viteberge, Isimake, and Goth: & perceiving himself to be in hatred and displeasure with many for so doing, 
Maurice excuseth by Proclamation what he had done.  set forth a Proclamation to excuse himself, saying that he could not lawfully resist the Emperor, seeing that he had assured him that he would neither oppress religion, nor yet hurt the liberty of Germany.  
The Duke of Saxony willing to recover again his own lands assaulted Lipsia, 
The Duke of Saxony recovereth what he had lost.  and departing from thence, did not only recover all that he had lost in Turinge and Misne but also won from Maurice all his cities except Lipsia and Dresta. Maurice and August on the other part joining with the army of Ferdinand, were all minded to join also with the Emperor's army, and so with all their forces to invade Saxony. The nobility in the Country thinking it was dangerous to their liberty to bring so many Spaniarde and Italians into their Country, sent word to Maurice and August that they would depart with their bands of Italians and Spainiards, otherwise such order and remedy should be found as the time and matter required. In this mean time many of the Princes of the Protestants & towns (with whom the Emperor was displeased, because of the aid they had sent to the Duke of Saxony and Landgrave) reconciled themselves to the Emperor and obtained their pardon after they had paid great sums of money. Of this number was Palsgrave of the Rhine Elector, and the Prince of Witemberg. Also earnest request was made to the Emp. for the Lantgraves' pardon by the Marquis of Brandenburg. But the conditions were so grievous, that the Landgrave would rather venture the extremity, then submit himself. The Emperor came forward to Misne by the river Albis, not far from the Duke of Saxony Campe. Wherefore the Duke made speed to Witemberg and burned the bridge that the Emperor should have no ready passage to pursue him, but the Emperor getting knowledge of a shallow ford in the river quickly followed the Duke, and by the wood of Lothans overtook him, 
The Emperor discomfiteth the D. of Saxony & taketh him prisoner, and giveth all his his lands to Maurice.  & joining battle discomfited him and took him prisoner, and although the Duke was condemned to die, yet by the entreaty of the Marquis of Brandenburg his life was granted him with most grievous conditions, amongst which this was one, that he should submit himself to the old religion, but he choosed rather to die then so to do. Wherefore the Marquis of Brandenburg obtained also that condition to be remitted: but all his lands and goods were given to Maurice, except a pension of 50000. crowns which the same Maurice paid him yearly. Immediately hereupon Witemberg yielded to the Emp. as also diverse other Princes and Cities did the like. The Landgrave was content to yield all that he had to the Emp. pleasure so that he might not be kept prisoner, which condition the Marquis of Brandenburg & Maurice the new Duke of Saxony, that had married his daughter, undertook to obtain, and for the performance of the same bound themselues to him in great bonds But when he came to the Emp. he was commanded to remain as prisoner: 
The Landgrave detained prisoner by the Emperor.  then he began to complain grievously saying that the Emperor kept not promise. And the next day the Marquis of Brandenburg & Maurice went to the Emp. and entreated for the Landgrave, but all would not serve: for the Emperor answered that he broke no promise, although he kept him 14. years in prison. For his meaning was only to pardon him perpetual imprisonment. This matter afterward turned the Emp. to great trouble. In the mean time having the principal chief Princes of the Protestants in Captivity, the Emp. thought meet to gather a convention of the estates at Augsburg to finish that matter which he had intended long before. 
A convention at Augsburg.  All the Electors with other Princes were gathered together in great number, but about the city and in diverse places of the country, near thereto was companies of Spaniards and Italians, and other soldiers to the terror of them that were present. The Principal matter purposed was concerning the Council of Trident.  
The Emperor required of the Princes, privately of the Palsgrave & Maurice Duke of Saxony, whether they would submit themselves to the Council of Trident or no. At the first they refused it, but afterward fearing the Emp. displeasure they were contented to permit the matter to his will. The free cities also being demanded if they would add any thing to the answer of the Princes, answered it was not their part so to do, and offered a writing to the Emperor, on what condition they would admit the Council.  
The Emperor as though they had fully consented sent to the Cardinal of Trident and the Pope desiring that the Council which was removed from Trident to Bononia, might be again revoked to Trident which was nearer to Germany, upon hope that the Germans would come and submit themselves to the Council. But forasmuch as the Pope and Bishops assembled at Bononie, would not return back again to Trident, but upon such conditions as liked themselves best: the Emperor protested by his Ambassadors that all such things that they should decree there to be unlawful and of no force, and that he himself would undertake the care of the commonwealth of Christendom which the Bishops neglected. Thus the Emperor perceiving that there was no hope of a general council in Germany consulted with the Princes about the agreement of Religion, and appointed julius Pflugins Bishop of Numburg, Michael Sidon and john Islebie to draw out a book for reformation of Religion, 
The book called Interim urged by the Emperor.  which they called Interim. This was the ground of a new trouble, for the Emperor strictly commanded that the Princes would receive and admit the manner of Religion set forth in the book called Interim. The Duke of Saxony that was kept prisoner, being earnestly required to subscribe would not in any wise, and for that cause after was used more strictly, insomuch that his Preacher who was hitherto permitted, fled for fear of danger.  
The Landgrave hoping to obtain favour, and liberty received the Emperor's book, and submitted himself to it, but all would not help him. The Marquis of Brandenburge not only received it himself, but also sent for Martin Bucer, whom partly with entreaty, partly with threatenings he commanded to subscribe the Emperor's book, but he constantly refused, and with great danger of his life returned to Argentine.  
Wolfangus Musculus Preacher at Augsburg perceiving the counsel of the town not to stand constantly in defence of Religion, went to Berne in Switzerland. Brentius was compelled to fly from Hala a town of Sueve and was received of Vlrick Duke of Wirtemberg. Andrea's Osiander, Erasmus Sarcerius, Erardus Schueffins, and other Preachers of the Dukedom of Wirtemberg, fled because they would not allow the Emperor's book. Martin Bucer and Paulus Fagius left Germany and went to England, Ambrose Blaurer left the town of Constance.  
Mauricius Duke of Saxony returning home from Augsburg, Proclaimed the Emperor's decree concerning Religion. Upon that occasion the divines and Preachers, of the universities of Lipsia and Witenberg, diverse times assembled themselves, and at length concluded upon these things (that they called indifferent) to receive them as the Emperor had prescribed. This thing was by other Preachers in Germany sore impugned, saying that by the interpretation of their indifferency they had opened a way to the whole doctrine, and superstition of the Church of Rome taking those things for indifferent in which was manifest error.  

The foresaid book hated of all men, both Pope, Papists, and Protestants.  The tyranny of this book endured not long, for it was hated of all men, the Pope himself added his corrections unto it: for albeit it established all the grounds of the roman Religion, yet because it tolerated the marriage of Priests and the use of the Sacrament under both kinds, and took not so sharp order for restoring of the Church goods as he could have wished, for those causes and others such like the Pope would not give his allowance to this book without some corrections. This book also was impugned both by Protestants and Papists. Of the Protestants Caspar Aquila a preacher in Turingia impugned it as a book replenished with false doctrine, and on the other side Robertus Abrincensis Episcopus impugned it for giving liberty to Priests to marry, and permitting the people to have the Sacrament under both forms. While this great stir and trouble was in Germany, in England by the authority of a Parliament the use of the Mass was altogether forbidden, 
The Mass forbidden in England.  and a book made of an uniform order of common prayers, and administration of the Sacraments in the English tongue. Edmond Boner Bishop of London, 
Boner and Gardiner deprived of their Bishoprickes.  and Stephen Gardiner Bishop of Winchester, for obstinate defending of the Roman doctrine were deprived of their Bishoprickes, and cast in prison, where they continued all the time of king Edward's reign.  
But to return again to the troubles of Germany, of all the Cities of the Protestants, there was none that more constantly beared out the Emperor's indignation as the City of Magdeburg. 
War betwixt the town of Magdeburg and Maurice Duke of Spain. Their agreement.  For neither would they acknowledge the council of Trident, neither yet the Emperor's book of Interim, but fortified their town against Maurice Duke of Saxony, whom the Emperor made Captain in that war, until at last an agreement was made upon easy conditions. When Maurice with his garrison entered into their City, he grievously blamed their Preachers, that both in their books and pictures they had done much to his reproach, but yet he exhorted them to pray for the good success of the Emperor, and the general council of Trident. To whom they answered that they could not pray any otherwise for that Council that was assembled to oppress the truth, but that God would soon disturb it, and break it up.  
The end of the war against the City of Magdeburg was the beginning of great war, 
War betwixt Maurice Duke of Saxony and the Emperor.  and dangerous trouble against the Emperor. For Maurice Duke of Saxony perceiving the Emp. would not stand to his promise, consulteth with foreign Princes how he might by force deliver his wife's father, the Landgrave, and when he found that all things were in readiness, he begun to muster his soldiers, & shortly after set forth a Proclamation to the states of the Empire, in the which first he lamenteth the discord of Religion, secondly he rehearseth grievously the imprisonment of the Landgrave his wife's father, signifying that he was so kept against all truth and honour, to the report of all Germany. Lastly he bewaileth the pitiful estate of all Germany, and oppression of their liberty, protesting that the cause of this war was to restore the old dignity and freedom.  
Albert Marquis of Brandenburge, maketh also his Proclamation, and after a long rehearsal of the miseries of Germany, referreth the cause of all to the Churchmen, and therefore signifieth this war to be chiefly against them. William the Lantgraves' son joined his power with Duke Maurice at Shuinforde. The king of France also joined in this war and led an army unto Germany. As they went forward, they caused the Cities to submit themselves, commanded them to pay great sums of money, and displaced such as the Emperor had set in authority, and restored their old Senators, willing them to use their privileges, and liberties that the Emperor before had forbidden.  
The report of this war and the good success of Maurice, namely after the city of Augsburg was by him taken, made the council of Trident to break up and dissolve. The Emperor, on the other part set at liberty Frederick the old Duke of Saxony, as it were to signify to Maurice that he should claim again the Dukedom of Saxony, and Electorship that he enjoyed, and thereby to put him in more fear. Albert Marquis of Brandenburge, in this war showed great extremity to diverse cities, and noble personages, against the mind of Maurice and the other confederates.  
The King of France led forward his army to Strawsburge, and hearing that communication of peace was betwixt Maurice and the Emperor, and that they were in good hope to have their Princes delivered, he to gratify them was content to return to France, but was much displeased that Duke Maurice would enter in communication of peace without his knowledge. In the end agreement passed between the Emperor and Duke Maurice upon these conditions. 
The conditions of Maurice his agreement with the Emperor.  That the Landgrave should be set at liberty. That their Religion should be quiet, until a certain order were taken for the same in the next assembly of of the Empire. That Maurice and the Prince's confederates should suffer their soldiers to serve king Ferdinand in Hungary. That the Protestants should be admitted judges in the Chamber-court, with divers such other like conditions.  
The end of this war was also the beginning of another cruel war betwixt Duke Maurice and the Marquis of Brandenburg, 
War betwixt D. Maurice & the Marquis of Brandenburg wherein the Marquis was overcome.  which fell out upon this occasion. The Marquis being reconciled to the Emperor and in great favour with him, did many injuries in Germany, not only to the Bishops (whom he ever deadly hated) but also to divers Princes and Cities, yea and that under the name of religion. Duke Maurice with certain other went against him, and met at the river of Visurg, where Albert was overcome. But Duke Maurice was so stricken with a gun, that he died within two days after. 
The death of D. Maurice. Strange sights seen in Germany. Popery embraced in England by means of Q. Mary.  Before this, in Germany were seen drops of blood upon the trees, and certain other strange sights.  
In England about this time, fell out a great alteration in religion, through the death of King Edward, of whom the world was not worthy: Lady Mary his sister succeeding to the kingdom. She joined herself in marriage with Philip son to Charles the Emperor, and restored not only the Pope's supremacy, dissallowed by her father King Henry the eight: but also the mass, and all superstitions of the Roman Church, abrogated in the days of King Edward her brother. 
The Court of Parliament confess their error in forsaking it and are absolved.  Also she caused the Realm of England in the high Court of Parliament, to confess their defection from the Catholic Church, and to crave absolution, having there in readiness Cardinal Poole, the Pope's Ambassador to absolve them.  
What excessive cruelty was used in her time, 
Q. Mary's cruelty against Protestants.  no tongue can express. The very name of Diocl●sian begun to be less abhorred, when the name of Queen Mary came forth. Her cruelty beginning at john Hooper Bishop of Gloucester, john Bradford, Laurence Saunders, Rowland Taylor, john Rogers, Preachers: proceeded shortly after to Ferrar Bishop of Saint david's, whose constant death amazed the people, and confirmed their minds in the true doctrine that they had learned of him. This persecution raged in all parts of the Land, but specially in Kent, Essex, and Norhfolke. Some of those parts were chief maintainers of her authority, and against the mind of the Nobility and Council, set forward her right to the Kingdom, but this reward they received in the end at her hands. 
A bad reward.  The cruel martyrdom of Cranmer Bishop of Canterbury, Ridley Bishop of London, Latymer Bishop of Worcester, Doctor Philpot, and many others, with the raising up of the bones of the men of God, Bucer and Fagius, out of their graves, and the cruelty intended against her own sister Lady Elizabeth: all these things being so well and amply discoursed in the Book of Martyrs, 
A reference to the Book of Martyrs.  the godly Reader is to be remitted to the reading of the said book.  
Now to conclude this History of Charles, something is to be noted of his wars with the Turks. In his time Solyman the great Turk conquered the city of Belgrade, 
Solyman conquereth Belgrade and the Isle of Rhods, killeth Lewis K of Hungary and Paulus B. of Collen, besiegeth Vienna & is repelled.  the most sure and strong garrison of the Christians, and vexed the country of Hungary. He besieged the Isle of Rhodes and took it, to the great shame and rebuke of Christian men. who provided not support for the Rhodians, that resisted the common enemy so long and so courageously. After this Solyman slew Lewis King of Hungary, and Paulus Bishop of Collen, who more rashly then wisely, with a small power of four and twenty thousand men, encountered the great Turk leading an army of 200000. soldiers. Also he besieged Vienna, but was mightily resisted and repulsed with loss of a great number of his army: all this was done before the Emperor Charles began to stir himself against the Turk: but when the matters of religion in Germany were put to some point in the Council of Ratisbon, the Emperor raised an army of eighty thousand footmen, and thirty thousand horsemen: and compelled the Turk to raise his siege from the town of Gunza, and with speed to retire back to Constantinople. 
Charles restoreth the K. of Tunis to his kingdom.   
After this Charles sailed with an army unto Africa, and restored the King of Tunis to his kingdom again, whom Barbarossa Admiral of the Turks Navy in Africa had dispossessed and deprived of his kingdom. In this same voyage he delivered 20000. captives out of servitude. Notwithstanding Solyman with unsatiable ambition pnft up to conquer all Europe, was ever subduing towns and Isles, as Corcyra, Zacynthus, Cythara, Naxus, with divers others, also the town of Newcastle in Dalmatia, 
Solyman taketh Buda in Hungary.  and Buda in Hungary, which he obtained by means of Friar Cogdridge Tutor to Stephen, son to john, Vaivod of Transilvania, and means of the relict widow of the said Vaivod. These two sent for aid to the Turk against Ferdinand, and the Turk not neglecting so good an occasion, came to Hungary, discharged the Host of Ferdinand that was besieging Buda, and got the city into his own hands. Which done, he prevailed mightily in Hungary, and took the town called Quinque ecclesiae, and Strigonium, Alba regalis, and Vizigradum: and it was an easy matter for him to have conquered all Hungary, in respect the Emperor Charles was so busy in wars with the King of France, that the common enemy of all Christian people had leave to rage at his own pleasure, and had it not been the gracious providence of God, pitying the misery of Christian people, who stirred up the Persian Sophy against Solyman, and drove him back out of Europe for a time, and likewise the murder of his own son Mustapha, which stirred up a piece of a Tragedy in his own house, the Christian people had no doubt been brought to greater extremities in Soliman's days. The unprosperous voyage of the Emperor to Argier, I pass by, and many conventions of Estates in Germany, kept for quieting of religion and preparation for war against the Turks. In the end the Emperor finding himself troubled with sickness, resigned the government of the Low Countries into the hands of King Philip his son, and surrendered the Imperial crown unto the Electors of Germany, & sailed unto Spain, where he entered into an house of religion, 
Charles entereth into a religious house and dieth.  and gave himself to meditation and prayer, and there concluded his life.   

Ferdinandus.  
AFter that Charles the fifth had surrendered the Imperial crown into the hands of the Electors of Germany, they assembled at Frankford, and there elected Ferdinand King of Bohemia, and brother to the forenamed Charles the fifth to be Emperor, who reigned seven years. The ancient manner was that he should be crowned in the forenoon at mass: but because divers of the Electors would not in any wise come to mass, the coronation was solemnised in the afternoon, and the mass with other like ceremonies omitted.  
To this King before he was elected Emperor, his Nobles in the country of Bohemia made earnest supplication that they might be permitted to use the Sacrament in both kinds, according to Christ's institution: but he strictly commanded them they attempted no alteration in religion. 
The Bohemians obtain of Ferdinand the use of the Sacrament in both kinds. Persecution of the Protestants in France.  Nevertheless, the Nobility continuing constant in the purpose of their minds, at last after many earnest suits obtained their desire.  
In France about this time the persecution of the Protestants waxed hot, and King Henry the second was sore grieved, that the Parliament of Paris itself, could not be kept free of this new doctrine as he called it. Wherefore he caused Annas Burgeus, an honourable and wise Counsellor to be taken, to whom he spoke in great wrath, that he would stand by and see his body burnt for that new religion which he favoured. But he was wonderfully cut off before he could get his heart satisfied with that pitiful spectacle of the burning of a noble Counsellor. For God so disposed the matter, that the King clothed all in armour put a spear in one of his subjects hands, and compelled him against his will to run at him, at which time the said spear broke, and a small splinter of it entering at the King's eye, 
The death of Henry the 2. K. of France. Francis the 2. having married the Q of Scots seeketh to reduce the Scottish Nobility to the popish religion: but his army was vanquished.  pierced into his brain, whereby he died. Yet by his death was not the foresaid persecution relented, but rather vehemently augmented for Francis the second, succeeding to his father Henry in the the kingdom, married Mary Queen of Scots, who was descended of the lineage and stock of the house of Guise. By this means the Guisians were in great credit and authority with the King, and presumed to high things, not only to suppress the Gospel utterly in France, but also in Scotland. For at this time a great part of the Nobility and people of Scotland had shaken off the yoke of the Roman Bishop, they had thrown down Altars and Images, and had forsaken all the superstitious ceremonies of the Roman Church.  
The Guisians purposing to suppress the Scotish Nobility, sent out of France into Scotland an army of 4000 men, under the conduct of Monsieur La Broch. This army assisted the Queen regent to reduce back again the kingdom of Scotland to the Romish religion: But the Scottish Nobility obtained help of the Queen of England, and brought the Frenchmen to such extremity, that they were compelled to accept conditions of peace, and to retire back again to France. So this first high attempt of the Guisians against the reformed religion in Scotland, was by the providence of God disappointed.  
In France the King with advice of the Guisians had appointed a national Council to be kept in Orleans, 
A Council kept at Orleans.  for the quieting the tumults which were like to ensue for religion in France: but all was done in hypocrisy and with deceitful minds as evidently appeared: so soon as the King of Navarre and Prince of Condie came to Orleans, and had saluted the King, 
The Prince of Condie taken by the King's guard is in danger.  the Captain of the Kings guard laid hands on the Prince of Condie, and the King was informed that the Prince of Condie had conspired against his honour and life. Thus by the craft and deceitful practices of the Guisians, was the Prince of Condie brought into great danger and hazard of his life, and had assuredly died if the mercy of God had not provided timely relief: But the Lord pitying the estate of his own poor Church in France, 
The death of Francis.  shortened the life of Francis the second, who died of a putrefaction of his ears. And thus was the second high attempt of the Guisians against the Gospel marvailously disappointed by the sudden and unexpected death of Francis the second. After whose death the innocency of the Prince of Condie, was declared by a decree of the Parliament at Paris: and the government of the young King, Charles' the ninth, was devolued in the hands of the Queen mother, and the King of Navarre. Those Governors with advice of the States of the Realm, 
A disputation at Poyssie.  thought meet that a free disputation should be appointed at Poyssie a town in France, near to Saint German, wherein the controversies of religion should be freely reasoned, in presence of the young King, the Queen mother, the King of Navarre, and other Princes of the royal blood.  
This disputation began the ninth of September, anno 1561. For the Protestants part were appointed Theodorus Beza Minister at Geneva, Peter Martyr professor of Divinity in Zuricke, Nicholas Gelasius, Augustinus Marloratus, johannes Merlinus, Franciscus Morellus, johannes Malo, and Espineus, a man of great learning, who had lately forsaken the Roman Church, and embraced the true reformed religion. On the other part the Cardinal of Lorraine, with many other Cardinals, Archbishops, and Bishops, to the number of fifty Prelates, besides many other Divines and Doctors were ready to plead the cause of the Romish Church. In this disputation, after that Theodorus Beza had at length declared the sum of the Protestants faith, and the Cardinal of Lorraine had answered: In the end the Roman Prelates devised a pretty shift to cut off all further reasoning: 
The Papists policy to cut off further reasoning.  for the Cardinal of Lorraine produced the opinion of the Germans about the matter of the Sacrament, extracted out of the confession of Ausbrugh, & Jemanded of the Protestants whether they would subscribe to it or no, to the end that if they consented to subscribe, they might seem to have convicted themselves of error in the matter of the Sacrament; and if they refused to subscribe, than it might be known to the Princes that were present, that the Protestants agreed not amongst themselves.  
To this it was answered by Theodorus Beza in the next meeting, that if the confession of Augsburg should be subscribed, than it was good reason to require a subscription of the whole confession, and not of one line thereof only: also if they urged the Protestants to subscribe that confession of Augsburg, then let themselves first begin to subscribe the same: and when they have yielded to the whole confession of Ausbrugh, it will be more easy to find out any way of agreement in matters of religion. After this the form of disputation was changed, and a few in number, to wit, five only on either side, were chosen to confer in quiet and peaceable manner, who beginning at the matter of the Sacrament, seemed all to agree in this form: that jesus Christ by the operation of the holy Spirit, offereth and exhibiteth unto us the very substance of his body & blood, and we do receive and eat spiritually and by faith that same body which died for us, to the end we may be flesh of his flesh, and bone of his bones, and that we may be quickened by him, and receive all things that are needful to our salvation. And because faith leaning to the word of God maketh those things that are received to be present, by this faith indeed we receive truly and effectually the very natural body and blood of jesus Christ, through the power of the holy Spirit. In this respect we acknowledge the presence of the body and blood in the Supper. The article of the Sacrament being conceived in this form, was presented to both the parties, and many of the Roman Prelates condescended to the article above specified: but when they had conferred with the Doctors of Sorbon, they all with one consent refused the same: and finding that the communers that were chosen for their part did persevere in their opinion, they cried out against them, and would give no further power to them to reason in that cause. Thus the disputation of Poyssie broke up the 25. of November, without any agreement of the controversies in religion, but rather leaving in the hearts of men a seed of greater contention and cruel wars, which afterward ensued. But before we speak of the wars in France for religion: somewhat is to be spoken of the cruel persecution that the faithful suffered in Piedmont, in which country certain towns had received the Gospel, and abolished the mass: namely, the towns of Angrona, Lucerne, Perose, Tallaret, with diverse others in the convalles of Piedmont: all which towns are subject to the dominion of the Duke of Savoy, who hearing of the reformation that was made in the foresaid bounds of his dominion, sent out his Captain Triniteus with an army of 500 
The Duke of Savoy warreth against the Protestants within his dominions.  men, against them, to sack and utterly destroy them, except they would receive the mass again, and put away from them their ministers. The town of Angrona was first assaulted, and the people fled to the mountains, but being strictly pursued they turned themselves, and with slings & stones defended their lives and put their enemies to the worse, in so much that Triniteus the Duke's Captain was to deal with them by subtlety and craft, 
Triniteus by policy spoileth those of Angrona both their money and armour.  rather than by open force, and therefore promised unto the Convallenses that if they laid down their armour, and sent messengers to the Duke to cuane his pardon, and would pay to him the sum of sixteen thousand crowns, then upon those conditions they should have peace.  
The poor people glad to accept conditions of peace, performed all that was required, but no peace could be obtained of the Duke, except they would put away their Ministers, and receive the mass again. Therefore being spoiled both of money and armour, by the craft of their enemies, and a new army also sent against them, they were compelled in time of winter to fly with their wives and children to the mountains all overlaid and covered with snow▪ and from thence to behold the pitiful spectacles of the burning of their houses, and spoiling of their goods. But necessity compelling them to make some shift for their lives, they took the strict passage of the mountains and resisted their enemies, committing the success to God, who so prospered this poor unarmed people, 
God prospereth the success of the Protestants.  that in few skirmishes there were killed a thousand of their enemies, and scarce forty persons of their own. Triniteus the Captain by the counsel of Truchetus, an expert Warrior, thought meet to besiege the Castles of Convallenses, but God fought against them in all their enterprises, and the Convallenses came upon them suddenly as they were besieging a certain Castle, 
The death of Truchetus.  and slew a great number: and Truchetus himself was first sore wounded with stones, & afterward was slain with his own sword by a poor Shepherd, that was keeping cattle in the fields. In the end when Triniteus was out of all hope to subdue the Angronians and their complices, he advertised the Duke of Savoy how all matters went, 
Peace concluded with the Convallenses.  and peace was granted to the Convallenses, with liberty to use their own Religion; providing they should render all due service and obedience to the Duke of Savoy their Sovereign Lord and Master.  
To return again to France. After the disputation at Rossie the number of the Protestants daily increased, and rumours of sedition & uproars were in the mouths of all the people. The Queen mother willing to provide timely remedy for repressing of civil and intestine war, assembled the estates of the land at S. German, 
The edict of januarie in behalf of the Protestants.  where the edict of januarie was made, bearing that the professors of the reformed Religion might assemble themselves together, to hear Preaching of the Word, provided those assemblies were kept without the towns & without armour. This edict was published throughout all the land, and sore grieved the hearts of the adversaries, namely, the Duke of Guise, the Constable Mommeraunce, and the marshal Santandreus, who consulted together how they might have this act undone again, but no way could be found out to bring this matter to pass, except first the King and Queen mother were in their hands, to the end that the force of the Laws which they feared might be turned against their enemies, when as they had the Lawmakers in their own hands. This was also thought to be an high attempt, and dangerous to be enterprised, so long as the King of Navarre was their enemy, and a favourer of the reformed Religion; for this cause all means were sought out to divert the affection of the King of Navarre from his foresaid Religion. The Cardinal Ferrar being the Pope's Ambassador in France, put him in hope that by the Pope's travails with Philip King of Spain, the kingdom of Navarre should be restored to him again, if he would turn to the Catholic Religion. 
The King of Navarre turneth Papist.  Thus was the heart of the King of Navarre stolen away from his Religion, to the great encouragement of the Duke of Guise and his complices, who without further delay put hand to work.  
The first fruits of his martial deeds after he raised his army, was the cruel Massacre of poor unarmed people, assembled to hear the Word of God at Vassiace, a town in the borders of Champagne, and near unto his dominion. Those poor people to the number of a thousand and five hundreth, 
The Duke of Guise killeth 1500 people at a Sermon.  being occupied as is said upon the Sabbath day, the Duke of Guise came upon them suddenly, and compassed the Church wherein they were with armed soldiers, that none might escape; also the Duke himself stood in the entry with a drawn sword in his hand, and sent in his soldiers, who most cruelly without compassion of sex or age, martyred the poor members of Christ, for hearing of his Word. After this, the Duke of Guise addressed himself toward Paris, where he was received with joyful acclamations of the people: and from thence he marched forward to Fonteblew, 
The Duke of Guise taketh the King, and the Queen mother, prisoners, for whose delivery the Protestants bind themselves together. The first civil war.  where the King was, and seized himself of the King and the Queen mother, and for greater security transported them both to Paris. On the other part, the Prince of Condie went to Orleans, to whom resorted a great number of the Nobles of France, namely, the admiral Castilion, Andelot, Princeps Porcianus, Rupsfocald, with many others, who all bound themselves together, to set the King and the Queen mother at liberty from captivity, wherein they were detained by the Guisians; as also to defend the true professors of the Gospel of Christ, that according to the act of januarie they might without molestation assemble themselves to hear the Word of God.  
The Prince of Condie was chosen to be their Chieftain, 
The Prince of Condie chosen General for the Protestants.  to whom the Queen mother sent many secret Letters, declaring that she was detained by the Guisians against her heart. And if the Prince of Condie could set the young King and herself at liberty, she would never be unmindful of so great a benefit. Thus in the beginning of the Wars the Queen mother favoured the Prince of Condie, and stirred him up with many Letters and secret advertisements, to procure her and her son's liberty: for greater evidence whereof, the Letters themselves are inserted in the French History.  
Many great towns in France were taken and fortified by the Protestants, 
Many towns taken and fortified by the Protestants, whereof Burges & Roan were recovered by the Papists. The death of the Prince of Navarre. The death of Augustinus Marlorart.  as namely, Orleans, Lion, Valence, Granoble, Roan, Bourgos, Towers, Poitiers, Montpellier, and Nimes. Many of those towns were recovered again by the Guisians, namely, Bourges, and Roan. At the siege of Roan, the Prince of Navarre was slain, and received a just reward of his inconstancy and levity. And Augustinus Marlorart, a faithful servant of Christ, and Preacher of the Gospel, was taken by the Guisians, and afterward hanged. Many great cruelties were designed against those of the Religion in this first War, namely in Tullus, Aurange, Burges, Rouen, Sens, and divers other places. In Montargis, belonging to the Lady Rinse, daughter to Lewis the twelfth, Duchess Dowager of Ferrar, fell out a very remarkable matter.  
This Lady was a retreat to diverse families of the Religion, 
Note.  notwithstanding the threatenings of the Duke of Guise, son in law to the said Lady, who sent thither one Malig corn, a new Knight of the order, to seize upon the Town and Castle: who begun to threaten the Lady with Canon shot, to batter her Castle, wherein were diverse of the Religion. But the Princess answered him, that there was not any man in the realm, except the King alone, that had power to command her. And if he would proceed to such boldness as to batter her Castle with Canon shot, she would first stand in the breach herself, to try if he durst be so bold as to kill the daughter of a King. Those words caused Malicorne, like a Snail to pull in his horns, and presently to depart.  
Afeer this, the Prince of Condie perceiving that great preparation was made against him, and the Queen mother's affection was turned away to the Guisians, thought meet to send for aid to the Queen of England; and the Prince of Condie willing to join himself with the English army, marched forward to Normandy, but the Duke of Guise followed after him with so great celerity, 
The battle of Dreux, wherein the Prince of Condie was taken by the Papists, and the Constable by the Protestants.  that the Prince of Condie was compelled to join Battle with the Guisians at Dreux in Normandy, before he was supported of the English army.  
This battle was fought with uncertain victory, for on the one part the Prince of Condie was taken by the Guisians, and on the other part, the Constable was taken by the Protestants, and the marshal Sanctandreus was slain. The Duke of Guise after this battle renewed his Forces, and besieged the Town of Orleans, 
The Duke of Guise his death. A new edict in behalf of the Protestants.  where he was slain by a Soldier, called Portrot. This slaughter was the ground of a new Peace; for after the death of the Duke of Guise, a new edict was made the thirteenth day of March Anno 1563. although not so ample as the edict of januarie: Yet by it some liberty was granted to the Protestants to enjoy their own Religion without disturbance of any. This was the end of the first civil war in France for Religion. 
The end of the first civil war.    

Maximilianus the second.  
AFter the death of Ferdinand, Maximilian his son King of Hungary was made Emperor, & governed twelve years: he gave his two daughters in marriage unto two puissant Princes, to wit, to Charles the ninth: King of France, he gave Elizabeth, and to Philip King of Spain he gave his eldest daughter Anna. Great troubles for Religion fell out in his time, 
Troubles in the low countries about Religion.  namely, in the Low countries and in France. In the low countries, the number of them that professed the Gospel increased marvelously; and on the other part, the rage of the Popish Prelates causing the Spanish Inquisition to be severely executed, wrought great fear in the hearts of the professors of the Gospel.  
Also Duke the Albe was sent with a great Army unto the low Countries, 
Duke de Albaes' cruelty against the professors of the Gospel.  utterly to extirpate and root out the Gospel, who behaved himself most outrageously against the Nobility and Towns of the low Countries, in beheading Count Egmount, and count Horn, and permitting his soldiers to use all kind of villainy against honest matrons, and the daughters of honest Citizens, and oftentimes compelled the husbands themselves to stand beside, and be eye witnesses of the vild abusing of their own wives. Also with so great severity he executed the Spanish Inquisition against the professors of the Gospel, that the people were compelled to take arms, under the conduct of William Nassaw, Prince of Orange, and Lodovicus his brother, to defend their lives, the liberty of their Country, and of their Consciences against the barbarous tyranny of this Duke and his army.  
In this War although the Prince of Orange was oftentimes defeated, and his brother slain, yet the Country so abhorred the cruelty of Duke de Albe, that the most part of Zealand and Holland was conquered by the Prince's army, and was free from the tyranny of the Spaniards.  
In France the professors of the Gospel could not enjoy the benefit of the Edict of pacification made in March, 
The Prince of Orange warreth against the Spaniards.  Anno 1563. except in a few parts where the authority of some noble persons favouring the Gospel procured obedience to the foresaid Edict, as namely, the presence of Condie in Picardy, Andelot in Britanny, and the Queen of Navarre in Gascoigne. In other parts of the country, little regard was had to the Edict. The Cardinal of Lorraine also a capital enemy to the Gospel, had consulted with the fathers of the Council of Trent, 
The Cardinal of Lorraine taketh counsel how to suppress the Gospel.  by what way the Gospel might be suppressed in France, and it was thought meetest that a covenant should be made amongst them that favoured the Catholic Religion (which they called the holy league) to extirpate and root out them that professed the new Religion (for so they named it) and the two puissant Kings of Spain and France in special should be entreated to be of this league, and mutually to help one another to root out the Gospelers. Now when King Charles the 9 was 14. years old, and declared to be Mayor, it was thought meet that he should make a progress through the bounds of his Dominions; pretending that it was expedient that the King should know the estate of his Country, and that he should hear the complaints of his people; but the cause indeed of this progress, was that the King of France might meet with the King of Spain in Bayon, for binding up of the league aforesaid. In this progress was discharged all Preaching and exercising of the reformed Religion in the Towns of France, wherein it should happen the King to be, during the time of his progress. Also many new interpretations of the edict of March were invented and found out, whereby the liberty granted to the Protestants was utterly infringed and impunity granted to them that should do them wrong. In the end the King came to Bayon, where he met with his sister Elizabeth, wife to Philip King of Spain, who after she had declared certain causes why her husband could not be present himself, 
A league made betwixt the Kings of France and Spain, for the rooting out of the Protestants.  bound up in name of her husband a covenant with Charles, King of Spain, mutually to help one another in rooting out the professors of the reformed Religion. The report of this league was not kept so secret but it came to the ears of the Prince of Condie, and the rest of the nobility of France, that professed the Gospel, who all thought meet that the Prince of Condie should in proper person address himself to the King (being for the time at Moncellium) and should exhibit to the King the supplication of the Protestants in France, pitifully complaining, that contrary to the edict of March they were injuried and cruelly slain, desiring redress of the aforesaid injuries, and that they might have liberty to enjoy their Religion according to the act of pacification above mentioned. But the King hearing of the Prince of Condies' coming to him, and (namely because he was well accompanied with four hundred men all in arms) fearing the malignity and obstinate malice of his adversaries, left they should hinder his journey or do wrong to himself. The King (I say) hearing tell of the Princes coming, made haste to depart, and with all expedition, to Paris in great fear, and caused the Parisians to give thanks to God, as though he had been delivered from a great peril and imminent danger.  
After this, 
The second civil war in France.  without further delay, the second war for Religion in France broke up. The Prince of Condie approached with an army to Paris, and so beset it about in all quarters, that this populous Town soon began to be grieved for want of food, and issued out of the Town under the Conduct of the Constable, and came by S. Denis, where the Prince of Condies' army lay. In this Battle the Admiral set upon the Parisian soldiers, and disturbed their ranks and put them to flight. The Constable's troop also was greatly perturbed by their flying, and the Constable himself refusing to be taken by M. Stewart, was shot by a Scottish Soldier, whereof he soon after died.  
The Constable's sons, 
The Parisians overcome by the Prince of Condie.  Anveil and Momerance, being careful for their Father, succoured him, and the battle was renewed again, and cruelly fought, until night compelled them to make an end. The morrow after, the Prince of Condie came with his Forces again to the place where the battle was fought, but none of the Parisians came forth to encounter him.  
After the battle he marched toward Lorraine, of purpose to join with the German Army, which was to be sent for his support from the Count Palatine of the Rhine, under the conduct of Cassimire, his own son. This army of the Germans joined with the Forces of the Prince of Condie at Pontamonssou, a town in Lorraine on the river mosel, and from thence marched forward without battle offered to them by the adversary party, until they came to Chartresse, 
The Protestants besiege Chartresse.  a famous Town within two days journey to Paris.  
This town the Prince of Condie and the Germans besieged, and when it was fore battered, and not able to endure the siege any longer, the Queen mother according to her wont manner, thought meet to compass them with fair and deceitful promises, whom she could not get overthrown by force. And therefore sent to the Prince of Condie, desiring him to require of the King conditions of peace, such as himself liked best, and they should be granted.  

The Prince of Condies' army dismissed, & the towns by him subdued delivered into the enemy's hand through the policy of the Queen mother.  The Prince of Condie being ever more bend to peace then provident to foresee the deceitful snares of his adversaries, required of the King, that the edict set forth in March Anno 1563. should be precisely kept, all new additions and interpretations of the said act being disannulled, and that the injuries done to the Protestants should be severely punished, and not passed over with silence as they were accustomed to be. All this was granted, and the edict of pacification was proclaimed. The towns also which the Protestants had conquered with great pains and effusion of their blood, were all delivered into the hands of their enemies, the German soldiers were dismissed, and every man returned to his own house. But in the very time of their returning, it was known that this pacification was but a subtle snare to entangle them withal; for the professors of the Gospel were compelled to lay down their armour when they entered into the towns where they dwelled, and strictly commanded to remain in their houses, so that they had not liberty to visit one another.  

Every where cruelty used against the Protestants.  In all the parts of the Country great cruelty was used, and many cruelly massacred, so that within the space of three months, more than three thousand were reckoned to be killed by the sword. Besides this cruelty committed against the inferior sort, all means were sought out to intercept the Prince of Condie, the Admiral, Andelot, Rupesocald, and other principal personages; for this counsel was given by Duke de Albe (whose advice was often craved in this turn) that one Salmond head was better than an hundreth paddle heads, 
Simile.  signifying thereby, that it was most needful to cut off the principal Noblemen of the Protestants. The Prince of Condie, and the Admiral, after many advertisements, that their lives were directly sought, began to remove, and the Prince came to Nucetum, a Town in Burgundy, the Admiral lodged at Tauleum, in a place pertaining to his brother Andelot, not far distant from Nucetum, where they received new advertisements, that the companies that were appointed to take them were with great celerity approaching already to Nucetum. 
The Prince of Condie & the Admiral fly towards Rotchell.  Thus was the Prince of Condie and the Admiral compelled in all haste to fly with their wives, young children, and families, and commending themselves to the providence of God, entered into a long and dangerous journey from Noyers' to the Town of Rotchell. The good providence of God so conducted them, that albeit, all the bridges and passages were strictly kept, yet God provided a ford in the river of Loire, 
Note.  near to Sanser, which was not known before, neither was any passage found to be there two days after. By this way they passed very safely, and in the end came to the Town of Rochel, although through many dangers and infinite perils.  
In the mean time, the Prince of Condie had sent Letters to the King, heavily complaining of the Cardinal of Lorraine, who so wickedly abused the King's name and authority, and so maliciously sought the lives of his innocent Subjects for their Religion, expressly against the King's edict of pacification, which was sealed with the Kings own hand-writ, and his great oath solemnly made. 
The third civil war in France for Religion.  To those Letters no answer was made, but all the Country was inflamed with wrath, and bend to war, and the Duke of Anjou, brother to the King was made general commander of the army. The Queen of Navarre, on the other part, adjoined herself, and her Forces to the Prince of Condie, and from Britanny came Andelot and his Forces, who had passed the river of Loire by a certain ford unknown before, and unpassable afterward, 
Note.  no less miraculously than the Prince of Condie, and his family had done in another place of the same river before. After whose coming, Angolesme, a Town of great importance in those parts, was besieged and taken by the Prince of Condie. Likewise Acierius brought with him to the Prince, a great company out of Delphine, Provance, Languedok, and other parts favouring the Gospel, to the number of twenty three thousand men.  
On the other side, the Duke de Anion was come with his army to Poictou, and pitched his Camp at Castellerault, a Town of Poictou near to the river Vienna. The Prince of Condie and the Admiral daily provoked him to fight, but he was admonished by frequent letters from the Queen mother, that he should beware to hazard the cause in battle, but should prolong time to abate the fiery courage of the Protestants, 
Note.  and to take his advantage when he could see it.  
In the mean time, both parties waited for supplement of new Forces out of Germany, and Duke de Aumald was sent to Lorraine to meet the Dukes who came to support the King's army; as also to hinder the progress of the Duke of Bipont, who was marching forward to support the Prince of Condies' army.  

The Papists receive support from Germany.  The first support came to the King's army the Count of Tend, brought three thousand footmen, Bingrane and Bossempeire brought two thousand and two hundreth horsemen out of Germany to the Duke. This supplement so encouraged the King's army, that they enterprised to recover the Town of Angolesme again, and for recovering of it, it was needful that the town of jarnaque should be taken for the commodity of the bridge, to transport his army over the river of Charence, but the Admiral prevented the Duke, and fortified the Town of jarnaque, and disappointed him of the commodity of the bridge.  
The Prince of Condie marched forward to jarnaque, and the Admiral to Blansack, where he understood, that a timber bridge was set up near to the stone bridge that was at Casteaneur, for the greater expedition in transporting of the Duke's army over the river of Charence. This great celerity of the Duke (who transported all the army over the river in one night) put the Prince of Condie and the Admiral in great fear, because their Forces were far behind them. Therefore it was thought expedient to retire back in time to their Forces. But the Duke pursued so strictly, 
The Battle of Blansack.  that before they had marched back half a mile from Blansack, they were compelled to turn and fight.  
In this battle the Prince of Condie was taken and slain, 
The death of the Prince of Condie.  and two hundred of the Protestants more, and forty taken prisoners. The rest of the army the Admiral led back to Saint jande-angeli: Soon after this, Andelot died at Sainetes, to the great grief of all the army: his body being opened was found to be poisoned.  
The Queen of Navarre comforted the army of the Protestants, 
The King of Navarre and young Prince of Condie govern the army of the Protestants.  and the King of Navarre her son, with the Prince of Condies' son, took upon them the government of the army, and sent Count Mongomrie to support the Town of Angolesme, which was then besieged by the Duke's Forces, by whose coming the town was so refreshed and encouraged, that the Duke was compelled to raise his Siege and depart from the Town.  
About this time the Duke of Bipont with his German Forces were entered into France, 
The Duke of Bipont cometh from Germany to support the Protestants, taketh the town of La charity, and within two days dieth: having appointed Velrad Count of Manfelt to be General in his room.  to support the Princes of the reformed Religion, and took the Town of La charity in Burgundy, a Town of no small importance, for the passage of the river of Loire. The Princes of the Protestants marched forward to meet the Duke of Bipont, and by the way killed two hundred Hagbushers, who were appointed by the Duke of Andion to stop the passage of the river Vienna, in the river of Limosin, and so the passage being opened, they came the day after to the Camp of the Germans, and received them with great gladness; but through the sudden death of the Duke of Bipont (who died two days after their meeting) their gladness was mixed with great heaviness. Notwithstanding, the Duke before his death exhorted all his Captains valiantly to debate that cause of Religion; For the which they were entered into France, and placed in his room, Wolrad, Count of Manfelt, to be general Commander of the German army. In which were reckoned to be seven thousand and five hundred horsemen, and six thousand footmen, besides two thousand French horsemen, who came in their company, and ten Ensigns of footmen. The Prince of Orange with his brother Lodowick and Henry were also in this army.  
In the Country of Poictou, the Princes had taken many Towns, and the most part of the Country was already subject unto them. And it was thought meet to besiege the Town of Poitiers itself, 
Poitiers besieged.  and the Town was willing to render to the Princes, upon reasonable conditions, if the Duke of Guise had not come to support the Town. But the coming of the Duke altered their mind, and the Town was strongly fortified, and valiantly endured a strict Siege.  
The Admiral although he had lost two thousand men at this Siege, and great sickness, and penury of victuals was felt in the army, yet was he very unwilling to raise the Siege, till at length the Duke of Andum strictly besieged Monsieur Lo in Castelleralt, 
The admiral raiseth his siege from Poitiers.  whom the Admiral willing to relieve, left the siege of Poitiers.  
Soon after this, the army of the two Princes being at Moncontuire, in the Country of Poictou, was purposed to march toward Niort; and the army of the Duke in like manner was purposed thither. 
The battle of Moncontuire, wherein the Protestants were discomfited.  Through this occasion the two armies joined in battle a little space from Moncontuire, and the Duke of Andium had the Victory. The footmen of the Germans were cruelly slain in this Battle, without all commiseration; some greater favour was shown to the French Soldiers. The Admiral foreseeing (as appeareth) the event of this battle, had caused the two Princes of Navarre and Condie to be conveyed out of the Host.  
The number of those that were slain at this battle, are supposed by some to have been six or seven thousand men; by others, twice as many. The report of this loss so discouraged the Protestants, that all the Towns which they had conquered in Poictou, were incontinent recovered by the adversaries; 
S. jan Dangely besieged and taken.  and S. jan Dangely after it was besieged two months, was surrendered to the adversary, upon certain conditions. At the siege of this Town Martiques, Governor of Brittany, a great enemy to those of the Religion, 
The death of Martiques, governor of Brittany, an enemy to the Protestants, and a blasphemer of the name of God.  was slain, wherein is to be noted the just judgement of God, punishing the pride of those that blaspheme his blessed name. This Martiques persuaded La Matpinolis, to yield the Town to the King, and desired the town to remember the battle of Moncontur e, wherein their strong God had forsaken them, and said it was time for them to sing, Help us now, O God, for it is time. Not long after, this proud man felt that the strong God was living, able to help the weak, and to confound the proud.  
The Princes with the Admiral consulted in what part of the Realm it were meetest to sustain the hazard of the Warrefare; 
By a new edict of pacification the third civil war endeth.  and it was thought meetest in Languedok, because the Town of Nimes was lately surprised by the Protestants, and many towns in that Country favoured their Religion.  
While new preparations are made by the Princes to sustain the War, behold, a new edict of pacification is for forth, granting liberty of Religion to the Protestants again, and granting to them for their further security, the keeping of four Towns during the space of two years, to wit, Rotchell, Cognack, Montallan, and Caritea. This edict being proclaimed in both th● Camps, the people were in great joy, being wearied with long and perillou● Wars, and being desirous to visit their own houses and families. Thus was an end put to the third civil war in France.  

The King marrieth.  After this pacification, the King married Elizabeth, daughter to Maximilian the Emperor: and the rumour went thorough the Country, that the King was inclined to peace. Likewise the apparent hatred betwixt the King and the Duke of Anjou his brother confirmed this rumour: for it seemed to the people, that the King was offended, because the Prelates of France depended more upon his brother then upon himself, and paid to him yearly 200000 Frankes, to be a patron and defender of their cause. Wherefore it seemed to many that the King would incline his affection toward the Protestants, to abandon the power of his brother. But all this was deceitful treachery, to colour the intended malice of his heart.  
Also the edict of pacification was better kept than it had been at any other time before, except in a few places. And when the Queen of Navarre sent messengers to the King, to complain of the violation of the edict in the Towns of Roan and Aurenge: the King returned back again to her a very pleasant answer, that he would not only punish most severely the transgressors of the edict, 
The King offereth his sister in marriage to the King of Navarre, that thereby he might insnare● the Protestants.  but also for a further confirmation of a steadfast bond of Peace with the Protestants, he would bestow Margaret his sister in marriage to the King of Navarre her son.  
The King himself passed to Bloyes, and sent for the Queen of Navarre, whom he received so courteously, and conferred with so lovingly, that the Queen was fully persuaded, that this marriage would be a sure pledge and bond of constant peace.  
The Admiral also was sent for, and met the King at Bloyes, whom the King seemed to reverence and honour out of measure; in so much that the Admiral's heart was bewitched with the King's fair speeches, supposing that he meant uprightly, to bind up indeed a bond of constant Peace with the Protestants. Specially for this, that the King seemed to prepare an army for support of the Prince of Orange, and the Admiral was appointed to be general Commander of the army.  
The time of the celebration of the marriage drawing near (which was appointed to be solemnised in Paris by the Cardinal of Burbone) the Queen of Navarre addressed herself toward Paris, 
The Queen of Navarre being empoisoned, dieth.  to make preparation for the marriage, and the Admiral with many earnest requests of the King was solicited to be present at the marriage; As also all the principal Noblemen of the Protestants.  
The forerunners of the lamentable Tragedy that after followed began soon to appear, if the hearts of men had not been settled in a deep security. For the Queen of Navarre, as she was busied in making preparation for the marriage, died hastily being cut off by empoisoned Gloves, which she received from an Italian the King's Vnguentarie.  
But the King seemed to be in such heaviness for her death, and the matter was so finely conveyed, that all suspicion was incontinently quenched and buried, 
The King of Navarre married to the King's sister.  and the marriage was celebrated the eightteenth day of August Anno 1572. Soon after, to wit, the twenty two day of August appeared a clear presage of the future Tragedy: for the Admiral as he went from the Loover to his house was shot with two or three Bullets in the arm. 
The Admiral shot in the arm.  This was taken in very evil part by the King of Navarre and Prince of Condie: who desired liberty to depart from Paris, wherein they saw so evident danger to themselves and their friends. But the King with so many attestations, protested the miscontentment of his own mind in that matter: and that he would diligently search and severely punish the authors of that deed, that in some part he quieted the hearts of the complainers.  
Likewise, the King himself came to visit the Admiral, with pitiful words, lamenting the chance that was fallen out, and affirming the dishonour to be done to him, although the Admiral had received the hurt. Also he desired that the Admiral would be content to be transported to the Loover of Paris for his better security, in case any popular commotion should fall out, until he should be trying and punishing the authors of that fact. And when the King perceived that the Admiral made excuse of his infirmity, that he could not suffer to be transported, the King appointed some of his own Guard to attend upon the Admiral● house, 
The Admiral attended upon by the Kings Guard.  and the Protestants were commanded to prepare their lodgings near to the Admiral's house, to be a guard unto him, in case any commotion should happen in the Town.  
All this was done under deep dissimulation, to put the Protestants in security, that they should not once imagine of the Tragedy that was to come. And the Admiral sent his Letters to all parts of the Country where the Protestants were, that they should make no stir for that which was done unto him, for the wound was not deadly, and God and the King would see the authors thereof punished. The night after, 
The Massacre of Paris the 24. of August Anno 1572.  was the appointed time for the horrible Massacre of the Protestants that were in Paris. The Duke of Anjou and the Duke of Guise having their soldiers ready armed in the streets, were waiting for the sign that was to be given to begin their bloody Enterprise: which being once given out of the Church of S. German, the Duke of Guise set first upon the Admiral's house; Those of the King's guard (of whom we spoke before) that were appointed for defending of the Admiral now evidently declared the true cause wherefore they were placed in that room; 
The Admiral killed.  for they rushed in violently, and killed the Admiral, and threw him down out of a window into the close, where the Duke of Guise was awaiting for that spectacle, and for joy would scarcely believe that it was he, until he had wiped the blood from his face.  
Then he encouraged all his company, 
The Duke of Guise encourageth the company to murder the Protestants.  and said. This is a good beginning, go to, go to: it is the kings will, it is the king's commandment. What bloody cruelty followed, without all commiseration, slaying men, women and children, no tongue is able to express, the sounding of bells, the shouting of the pursuers, and the pitiful cries of the slain, all concurring together made the spectacle of that day to be very terrible. Also the Duke of Guise with Mompensier and many others passed thorough the streets, encouraging the people and augmenting their fury and madness, saving that the wicked seed of the Protestants should be utterly rooted out.  
The like outrageous cruelty was also practised in the Lower where the king was. 
The companies which attended the king of Navarre and Prince of Condie, slain  For the whole company that were attending upon the king of Navarre and Prince of Condie were commanded to lay down their armour, and go without the Palace, where they were most cruelly slain by armed Soldiers attending on their outcomming. The king of Navarre and Prince of Condie themselves were brought before the king and threatened that except they would renounce that religion which they professed, they should surely die.  
The king of Navarre humbly requested the king to regard that new bond of friendship that was bound up between them, 
The king urgeth the Prince of Condie and king of Navarre to be come Papists. Their resolute Answer.  and for his religion not to urge him so, strictly incontinent to forsake that religion whereunto he had been trained up from his very youthward.  
The Prince of Condie added moreover that his life was in the king's hands, to dispose of it as it pleased him but as for his Religion he had received the knowledge of it from God, to whom also he behoved to render account of the same, and he would not renounce it for any fear or danger of this present life.  
Some of the Protestants then lodged in the Fobers of S. German, as Count Mongomrie & diverse others, for intercepting of whom the king had given commandment to the Dean of Gilled of Paris to have in readiness 1000 armed soldiers, but through the providence of God those soldiers were not in readiness, and that by the oversight of an inferior captain to whom the Dean of Gilled had given charge to execute the king's Commandment.  
This matter being signified to the Duke of Guise, he took with him a Company of armed men to intercept in time, 
Note.  Mongomrie and his complices. But when he came to the Port dividing the town from the Fobers, he was compelled to stay a while, because in haste the wrong Keys had been brought out in stead of the right keys of the Port.  

Count Mongomrie and diverse others escape.  In this mean time Count Mongomrie, Carautensis, and others that were in the Fobers had been advertised of the cruel Massacre that was in the town, and scarcely would credit that the King could be partakers of so foul a treachery.  
But when they saw the Helvetian soldiers making haste by boats and ships to cross the water, and to come over to the Fobers of S. German to cut them off, they made haste and fled. The Duke of Guise with Duke De Aumald and the Count of Angolesme pursued them to Montfort which is eight leagues distant from Paris, but could not overtake them and so returned back again to Paris. In this Massacre were slain many noble men such as the Admiral, Telignius, Rupefocald, Renelius, and many learned men, amongst whom were Petrus Ramus and Lambinus: and of others more than 10000 persons whose bodies were laid on heaps upon carts, and cast into the river of Scene which was coloured red with the blood of the slain. The like cruelty was practised in Lions, and the bodies of the slain were cast into the river of Rhine, and the heaps of the slain were carried down to the sight of those of Delphin, Provance and Languedok that dwelled nigh unto the river, whose hearts were compelled to detest the spectacle of so Barbarous cruelty, the like whereof was scarcely to be found amongst the Turks and Infidels.  
Likewise in many other towns the rage of the like cruelty was felt, 
In this Massacre were killed 30000 persons in France  so that within the space of a month more than 30000. persons were reckoned to be slain. To all this Tragedy was added the defection of Rozarius a Preacher at Orleans who by his vild Apostasy so brangled the King of Navarre and Prince of Condie, 
By the example of Rozarius, the King of Navarre and Prince of Condie fell away for a time.  that they were induced by his example and persuasions, to fall away from their religion for a time, yet afterward this same Rozarius being gravely admonished of the vildness of his Apostasy departed out of France to Germany; and writ letters to the Prince of Condie, wherein he acknowledged his error and begged mercy of God for that he had been a snare and stumbling block to him.  
The report of the Massacre was so detestable in the ears of all men that heard it that they were forced to bear out that matter with forged lies which they had begun with cruelty: 
The repentance of Rozarius. The Papists defend their cruelty by lies  & to the end this Massacre should be the less odious in the ears of strangers, they alleged that the Admiral & his complices were purposed to cut off the king & all the blood royal, (yea and the king of Navarre himself although he was of the same religion) & to set up the Prince of Condie in the throne of the kingdom, to the end the Admiral might have the government & administration of all himself. And for this cause they tortured two noble men of the Protestants whom they had taken to wit Canagnius & Briquemald to draw out of them by torturing a confession of the fore alleged conspiracy. But the noblemen died constant in the true faith, 
Note.  & w ithout confession of any such treason as was alleged. Notwithstanding they were not ashamed after their death to publish in their names a confession of horrible treason which they never confessed while they were alive. After this pitiful disaster it seemed that the religion in France was utterly quenched, for the noble men were slain, some had made defection, and others for fear had left the land. Only a few towns were in the Protestants hands such as Rochel, Montalban, Nine, Sauserr and some others of small account. Yet the Lord so wrought by those small beginnings that the force of the adversaries was more wonderfully resisted by this small handful, 
The fourth civil war in France for religion. Rotchell besieged. God miraculously provideth for the poor, during the siege of Rotchell.  than it was by forces of so many noble men with concurrence of strangers in the former war.  
The town of Rotchell was the town of greatest importance of all the rest, and the king thought meet to besiege it both by sea and land with a mighty army, which siege began in the month of December, Anno 1573. and endured until the month of june next following. The marvellous providence of God was felt in this siege, for God sent a number of fishes called Surdonnes to the support of the poor during the time of the siege, and when the siege was loosed the fishes departed away, and were found no more in that coast.  

Conditions of peace offered to the town of Rotchell.  In the month of june the Ambassador of Poland came unto the King's Camp to the Duke of Anjou the King's brother, whom the Polonians had chosen to be their king, and immediately after conditions of peace were offered to the town, & liberty to exercise their religion within their own bounds, and in this peace were contained their associates of Montalban and Nimes. The Rotchellanes had required that those of Sanfarre and all others of their Religion should be comprehended in this bond of pacification, but no special mention was made of the town of Sansarre, only a general clause of their associates was cast in.  

The town of Sansarre besieged and (some conditions of peace being granted) at last surrendered.  The town of Sansarre likewise was besieged, but it was so strongly fortified, and the Protestants within the town so courageously repulsed the enemies that they were compelled to retire back from battering of the walls, and to beset them round about on all quarters, that they might by long famine compel them to render whom they could not overcome otherwise. This siege endured from the month of january until the month of August, so that the famine within the town was so great that the famine of Samaria and Saguntum seemeth not to have been greater. In the end conditions of peace were granted, and the town was rendered to Castrius the king's Lieutenant in those parts.  
The towns of Montalban and Nimes was not besieged as yet, to whom and to all the rest of the Protestants dwelling in Lauguedok, Delphine & Provance was offered those same conditions, which the Rotchellanes had embraced. But they craved of the king & his brother liberty first to assemble themselues together before they should give their answer, which being granted & the assembly convened at Miliald, 
An assembly of the Protestants at Miliald.  it was thought meet with common consent to crave more ample conditions & liberties than were contained in the peace of the Rotchellans: namely that in every Province of France two towns might be granted to the Protestants for their further security, 
The conditions which they required of the king.  & those towns to be kept by the guards of their own soldiers, & to have their pay out of the king's treasury, and that liberty should be granted to all that were of their religion to exercise the same freely, without any exception of places. Also that all those that should be found guilty of the horrible murder committed at Paris the 24. of August might be severely punished. Many other conditions were required, very amply & freely. Order was taken in like manner in this assembly how the war might be maintained in case those conditions of peace were not granted.  
The Queen mother when she had read the conditions that were required, said with great indignation; that if the Prince of Condie had been in the midst of France with 20000. horsemen, and 50000. ●footmen yet would he not have required the half of those conditions. This great boldness of the Protestants in craving so great liberties put the enemies in suspicion and fear that the Nobles of France had secretly banded themselves with the Protestants.  
About the same time Count Mongomry had returned out of England, 
Count Mongomrie besieged in Donfront, taken, & sent to Paris.  & had taken some towns in Normandy; but soon after he was besieged in Donfront a town of Normandy, by Matigonus the kings Lieutenant in those parts; to whom he yielded himself upon certain conditions which were not kept unto him, but he was sent immediately to Paris to the king. The Duke of Anjou had departed from France to the kingdom of Polonia, 
Duke Anjou chosen king of Poland depareth thither.  & the king of France was fallen sick: also many noble men in the land were highly offended at the ambition, pride, and cruelty of the Queen mother, who had not only cut off the noble men of the Protestants, but also intended the like cruelty against many other noblemen in France, whose names were insert in the bloody roll of the Massacre, albeit they professed the Roman religion. The Queen mother knowing that she was vehemently hated in the land and fearing left this matter should tend to her utter disgrace and abandoning of all her authority thought meet to prevent all the devices of the nobility of France against her, 
The Queen mother imprisoneth diverse of th● nobility who were discontent with her.  and begun to lay hands on those of the Nobility whom she most suspected, and cast them in prison: such as D. Alauscone her own son whom she knew to be discontent with her form of government, and the king of Navarre, also Monmerance, and Cassens Marescallis. The Prince of Condie also was to be taken, but he conveyed himself away secretly unto Germany.  

The death of King Charles.  In the mean time the king died in the month of May Anno. 1574. with greateffusion of blood from many parts of his body. And the Queen mother had all the government in her own hand until the returning of her son out of Polonia, whom she advertised of the death of his Brother Charles, and desired him without all delay to return again to France.  

Count Mongomrie condemned to death by the Queen.  In the mean time the cruel heart of the Queen mother thirsting for blood procured that Count Mongomrie should be condemned to death. This is that noble man who had slain king Henry the father of Charles with a spear, whom king Henry would not suffer to be harmed for that cause, it being done in game and against Mongomries' heart. Nevertheless when he came in the hands of this merciless woman he must die. Before king Henry returned out of Poland unto France, the Prince of Condie had sent from Germany to France, Messengers to declare to the Protestants the great care of his mind to advance the Religion, and to procure the peace and liberty of his country, who also was chosen to be general commander of all the Protestants. 
The Prince of Condie chosen the Protestants general.  Many Catholics were associate with him, who being of a contrary religion, notwithstanding took arms with the Prince of Condie to restore the country to the own liberty. In the month of December Anno 1574. the king came to Lions where the Queen mother accompanied with Alauscon her son, and the king of Navarre, and Duke of Guise were awaiting for his coming. In this town they advised what was most expedient to be done, whether they should prosecute the war, or they should quiet the country with new edicts of pacification. The Queen mother's advice was, that the king should assault the towns of Languedok & Delphine that were kept by the Protestants, because the presence and terror of the king would so astonish the people's hearts that incontinent they would yield and give over the towns into the king's hands. 
The fifth civil war in France for Religion. Libero besieged in vain by king Henry.  This advice was followed and the king besieged the town of Pusinum in Vivaret, & took it, also the town of Libero in Delphin was strongly besieged, but the king was compelled to leave his siege & to depart from the town, which according as the name of it foretokened remained free and unconquered by the adversaries: during the time of this siege the Cardinal of Lorraine died upon this occasion. The king being in Avinion some Paenitentiaries fortuned to scourge themselves in a cold winter season, 
The death of the Cardinal of Lorain procured by himself.  the Cardinal would join himself to their fellowship, and walked barefooted in the company of those Paenitentiaries, whereby he contracted a deadly disease, and soon repented this repentance. The king himself was content to afflict his body after the same form, 
King Henry scourgeth himself, after the manner of the penitentiaries. Many Ambassadors solicit the king for peace, but in vain.  which was expounded by many to be an evil presage that he should not conquer that little town of Libero, but should be scourged from the town, & leave the siege of it with shame, which truly came to pass. From thence the king went to Paris to his Coronation, where many Ambassadors came to the king; not only from the Prince of Condie who as yet remained in Basile, but also from the D. of Savoy and the Cantons of the Swissers, and from the Queen of England to treat for peace, but all their travels were ineffectual: for the conditions of the peace could not be agreed upon, so the war continued & waxed hot. In Languedoke Anvillius although he was of the Roman religion, yet had joined himself to the Protestants, and took Agnes Mortes a town of great importance in those parts with many other towns. In Delphin Mombruniris was chief commander, 
Mombruniris' taken and executed by the Queen.  and had so good success in all his attempts that he was a great terror to the adversaries. In the end he was sore wounded and taken, beside Dia a town in Delphine, and by the commandment of the king and Queen mother, was carried to Grenoble and there was executed in the sight of the people. This war was much different from the former wars, wherein those that were of one religion were also on one side, but now the Catholics were mingled with the Protestant's which thing albeit it seemed for a time to augment their number, yet in the end it turned to evil, as shall be declared hereafter, God willing.  

Cassimire the son of Count Palatine promiseth to aid the Protestants.  The Prince of Condie had required help of Cassimire the son of Count Palatine, who also had condescended to support the distressed Church of France, and very strict obligations of mutual duties were passed between them, as these namely, that they should not dissolve their arms until that liberty were obtained to the Protestants fully to enjoy their own Religion. And likewise that Cassimire should have the towns of Metis, Tullion, and Verdum, in his hands; besides other towns in all the Provinces of France which the Protestants were to require for there further assurance, and as pledges of the King's fidelity & faithfulness towards them. While this army of Cassimire was marching forward towards Lorraine, Alauscon the king's brother departed from Court, and many of the nobility of France resorted to him, all pretending that they could not suffer the country to be exhausted with civil wars, and the people to be vexed with exorbitant and unnecessary taxations. 
Alauscon the king's brother joineth himself with the Protestants.   
All those tumults were found in the end to be the subtle policies of the Q. mother by the means of Alauscon her son to dissolve the army of Cassimire. Notwithstanding the army of the Germans and Frenchmen, entered into France under the conduct of the Prince of Condie and Cassimire; and came forward to Charossium, a town in Borbon, not far from Molins: where Alauscon the King's brother joined with them, and the whole army being mustered was found to be of horsemen, and footmen thirty thousand. The King of Navarre about the same time departed from Court and returned to his own country, whereby the fear of the King and Queen mother was greatly increased. In conclusion the army approached daily nearer and nearer to Paris, yet no battle was fought, because the Queen mother listened more to the instructions she had given to Alauscon her son, then to the doubtful success of battle, and force of armed men, and indeed a more sure way to obtain their purpose. For messengers being sent to the King to treat for peace, the Queen mother perceived that all other conditions how ample soever they had been, might be easily eluded and broken, but if the towns of Metis, Tullion, and Verdum, were in the hands of a potent stranger, it would be a great abandoning of the King's power in all time to come. Therefore the matter was so brought about, that Cassimire was content to receive from the King a great sum of money, in stead of those towns which should have been put in his hands, and liberty was granted to the Protestants to exercise their own religion openly and freely, without exception of places, the Court and the town of Paris, with a few leagues about, only excepted. Also they were declared to be capable of places in Parliament, and places of justice Courts: all judgements which were made against them for any enterprise whatsoever was declared void: The cruel day of Sant Bartholomew disavowed, and for better assurance and performance of the conditions, they had eight towns delivered unto them, with the conditions of their governments, Aques Mortes, Bencaire, Perigneux, Le mas de verdun, N●ons yissure, 
By an edict of pacification the fifth civil war ended.  La grand tour. Thus was the edict of pacification proclaimed through the country, in the month of May, 1576. and an end was put to the fifth civil war in France for religion.  
In this Emperor's time Solyman being now stricken in age, 
Solyman the Turk besiegeth Zigeth.  came notwithstanding into Hungary again with a great army, and besieged Zigeth: In the mean time of the siege Solyman died, 
Solyman dieth, the town taken, Selim sent for & proclaimed Emp.  but his death was so secretly concealed, that the siege continued after his death, and the town was taken by force. Likewise Selim the son of Solyman, was in haste sent for to come from Constantinople to Hungary: all this was done before the death of Solyman was known, either to his own army, or to the Emperor Maximilian.  

Selim taketh Famagusta from the Venetians. The battle of Lepanto, wherein the Turks received a great overthrow by the Christians.  This new Emperor of the Turks Selim, took Famagusta, in the Isle of Cyprus, which belonged to the Venetians: and did fight a cruel battle by Sea against the Christians, in the gulf of Lepanto, of old called Sinus Corinthiacus: in the which the Turks Navy was overcome, and Haly Bassa the chief Governor of the Turks was slain, and his head was set up upon the top mast of his own ship, to the great terror and astonishment of the Turks. This battle was fought the seventh day of October, Anno 1571. Don john de Austria was General commander of the Navy of the Christians: the number of the Turks that were slain, is supposed to have been fifteen thousand men, and thirteen thousand Christians were delivered from the captivity of the Turks. Onuphrius writeth, that an hundred and seventeen ships were taken, with thirteen galleys, and thirty two thousand Turks were slain in this battle.   

Rodulphus.  
AFter the death of Maximilian, Rodulphus his son was made Emperor. In his time the wars in France, which seemed to be well quieted by the last edict of pacification, began to kindle up again with greater flame. For the adversaries of religion besought the King's Majesty to restrain the pernicious liberty of the edict of peace: but perceiving him not to be sufficiently moved to break the peace, and to take knife in hand, they began to assemble at Perone, 
The league of Peron 1576. for the extirpation of the Protestants.  Anno 1576. and to bind up a league amongst themselves for the extirpation of the Protestants, and for the revocation of the edict of peace, wherein they swore obedience and service to the General tha●●hould be appointed over this fellowship, engaging their lives and honours, never to separate themselves for any commandment, pretence, 
The causes moving the Leaguers to proceed in their association.  excuse, or occasion whatsoever. There were two things that greatly animated the Leaguers to proceed in their association, to wit: First, that the Protestants yielded not up the towns which they had gotten for their assurance, for the space of six years. The six years being ended, they complained to the King that conditions were not kept unto them, and that for the abolishing of wars, and settling of peace in France, it was needful that they should have those towns a longer time in their maintenance, whereto the King condescended.  
This grieved the Leaguers: but another thing grieved them more, that Alauscon the King's brother for grief of the hard success of his affairs in the Low Countries, died at Chasteau Thierry. And the King himself having no children, the fear that they conceived of the King of Navarres succession to the Kingdom, caused the Leaguers rage. While the flame issued out of this furnace, the King of France easily perceived that the drift of all the Leaguers enterprises was against his life and crown, 
The drift of the Leaguers enterprise against the K. and crown.  and to set up another whom it pleased them in his place. For the Leaguers pretended war against the Hugonots, and yet they seized upon the best towns of the Catholics, in all the Realm. The religion was preached in Guienne, and they went to drive it out of Picardy. The Hugonotes were in Rochel, and the Leaguers army marched strait to Paris. They are at Montpelliere, and the league set upon Marseille. Likewise the pasquells and libels without names, daily thrown down in the town of Paris, and the disdainful speeches daily uttered of the King, speaking of him as a Sardanapalus, and a Prince drowned in his pleasures and delights, and for his third crown which he looked for in heaven, promising him one made with a razor in a Cloister: all these things presented to the King's mind a sufficient understanding of the resolution and purpose of the Leaguers▪ Notwithstanding fear so possessed his mind, that in stead of courageous resisting of the Leaguers in due time, 
The King for lack of courage maketh himself a slave to the appetites of he Leaguers.  he made himself a slave to their appetites. The army of the Duke of Guise (who was made General of the fellowship of the league) at the first rising, exceeded not the number of a thousand horsemen, and four thousand footmen: which company might easily have been dispersed, if the valorous courage of the King had not been utterly abashed: who in stead of commanding with authority, desired the Queen mother to procure that the Duke of Guise might leave off arms, and to assure him of his favour, and that he would give him what part of his Realm he would ask to let him live in peace.  
This their enterprise succeeding so well, far above their own expectation, moved them to set forward, and to desire of the King that he would make and swear an irrevocable edict of extirpation of Heretics: To take by force the towns holden by those of the new religion: To renounce the protection of Geneva, to authorise their wars, to reconcile them unto him, to be of their league, and of a King to become a participant. Whereupon followed an edict prohibiting the exercise of the new religion, 
An edict against the Protestants.  and revoking all other edicts that favoured it, commanding all the Ministers out of the Land, and all subjects in France within six months after to make profession of the Catholic religion, or to depart out of the Realm. Dispersing also the tripartite chambers of Parliaments, likewise ordaining that the towns given in hostage to those of the religion, should be yielded up, and approving the war which the Leaguers had begun, acknowledging it to be done for his service.  
And not content with this, they asked of the King for their further surety, the towns of Chalon, Thoul, Verdium, Saint Desire, Rheims, Soissons, the Castle of Dyon, the town and castle of Beaume, Rue in Picardy, Dinan and Conque in Britain, to be delivered unto them.  
The King of Navarre all this while kept himself quiet, being solicited by the King so to do. But when he saw the King had rendered himself to the appetite of the Leaguers, he set forth a declaration of the cause, why the Leaguers had taken arms, of the vanity of their pretences, and of the fruits which the Estates in France might reap by the conclusions of Peronne, 
The King of Navarre and the Prince of Condie with divers others, oppose themselves to the Leaguers.  Nemours, and Nauty, (for in those places the Leaguers had bound up their league) with protestation that with him, the Prince of Condie his cousin, the Duke de Mommerencie, with Lords, Gentlemen, Provinces, and Towns, both of the one religion and of the other, so many as would concur with him, should oppose themselves to the authors of these troubles.  
In the mean time, while the King of Navarre is so busied with the King and the Leaguers, who were now as it were incorporate in one body: the third assault cometh on, 
The Pope excommunicateth the King of France.  and Pope Sixtus the fifth, with his thunderbolts of excommunication setteth upon him, declaring him to be uncapable of the crown of France, abandoning his person, and his country for a prey to such as should obtain them. At the same time also, the Electors of Germany, who in all the former wars had been so helpful to the Protestants of France, was not unmindful of them at so straight a pinch, but sent Ambassadors to the King, 
The Prince's of Germany send Ambassodors to deal for the Protestants help.  desiring him to hear the requests of his neighbours, and to pity the case of his poor subjects, and not to keep back the edict of peace, that he had lately granted unto them. The King answered that he thought strange that foreign Princes should meddle with his affairs: and that he would do nothing against the honour of his conscience, nor the fatherly care he had unto his people. With this answer the Ambassadors returned, not well pleased.  
The Duke of Guise being advertised of the dislike the Ambassadors of Germany had touching their answer, 
The sixth civil war in France for religion.  counselled the King to set upon the Protestants before the Rutters entered into France, so that in less than eighteen months the King of Navarre saw himself assailed by five Camps royal, under five several Generals. Nevertheless very few exploits worthy of remembrance were done by those armies, until the army of the Germans entered into France, 
An army of Germans enter France in behalf of the Protestants.  under the conduct of the Baron of Othna, a man of greater courage than experience. The Duke of Boulogne in the name of the King of Navarre, joined with the Baron of Othna, to lead this great army, wherein were more than thirty thousand Swissers, Rutters, and Frenchmen. They marched from Lorraine to Cheaumont in Bassigny, and passed the river of Marne, also they crossed l' Anbe at Montigny and Seine above Casklion, and Cure above Vermentone and Yome, hard by Crenaunt, and so made haste towards the river of Loire. There began the complaints of the Swissers and the mutinies of the Rutters, because the King of Navarre came not to them, and the King of France was at the side of the river Loire, either to fight with them, or to stay their passage. At this time the King used a stratagem, which was the cause of his victory, and of the dissipation of the army of strangers. For he considered that the only means to break their army, was to impeach their joining with the King of Navarre. Therefore he commanded the Duke joyense to keep the King of Navarre in Poictou, and rather to hazard battle, then suffer him to pass the river of Loire, as he determined at the head thereof: to the which end the Duke de joyense that had an army fortified, both with men, munition, artillery, and means marched to Coutras, to pass la Drogne at Que, and upon tuesday the twentieth of October, Anno 1587. he stayed with all his forces between la Rotch, 
The battle of Coutras betwixt the King's army & the Protestant's.  Chalais, and Coutras. The King of Navarre made toward him, fully resolved to fight, and about eight of the clock in the morning, the King of Navarres artillery began to play, and that of Duke de joyense to answer them, but not very fortunately, for that either the ignorance or malice of the Canoners had placed it so low, that the mouth of the canon, shot right upon a little hill of earth, wherein the bullets stayed without piercing any further. The battle was so soon decided, that in ten hours this great army of the Kings (that had the vantage both for place and number) began to retire and was sooner broken than fought withal.  
The King of Navarre, the Prince of Condie, and the Earl of Soissons behaved themselves most valiantly, executing the offices both of Captains and soldiers, and gave thanks to God in open field.  
In this battle Duke de joyense and Monsieur de S. Saweur his brother were slain, 
The death of D. de joyense.  and five and twenty other Gentlemen of name: all their cornets were taken, with their artillery and baggage, and fourteen Gentlemen of account were taken and put to ransom. That done, the King of Navarre being eased of so many nets that were set up to catch him, marched forward to join with the foreign army, and to pass the river Loire. The King on the other part to impeach the meeting of the two armies of his adversaries, caused the ditches between Povilly and Dony to b●e broken up, filling them with thousands of trees, stones, and chains to entangle the feet of the Rutters horse that should pass: and in truth the letting of that passage, was next to the help of God, the second cause the King had of the victory. For the Rutters being disappointed of their passage were compelled to recoil, and having failed of their enterprise at la Charity, they entered in the way of Beauce, drawing towards Montargis. From this time forth a great mutiny began in the army of the strangers, being moved with impatience, because they could neither have money nor sight of the King of Navarre: whereof the King being then at Bonevall had intelligence, and thereupon used all the means he could to sound the hearts of the Swissers, and persuaded them to separate themselves from the rest of the army, and retire home: whereunto the Swissers condescended, and upon agreement of 400000. crowns paid to them in ready money, they returned back again to their own country. The Duke of Guise perceiving the army of the Rutters to be as a body dispersed, having nothing left but the arms and legs, took boldness to set upon them as they camped at Aunew, 
A skirmish betwixt the D. of Guise and the Rutters.  and entered with his footmen into the streets, about the time that the carts and baggage were ready in the morning to issue out, and so courageously surprised the Rutters at their breakfast: when the trumpets began to sound a chival, having no means to issue out, they were constrained to retire into their lodgings, at the pleasure of the assailants. The booty was great, being 800. chariots, jewels and chains of gold, and two thousand horse, both for the field and wagons. The gates being seized upon, and the streets chained, there was no means to save themselves but by the walls, which the General leapt over.  
Notwithstanding of this surprise, the army of the Rutters was in such estate, that by reason of some small assurance they had of the King of Navarres arrival, it was likely to have overcome the Duke of Guise forces. And as it was at point to retire back again, the Prince of Condie, the Duke of Boulogne, and the Lords of Chastillion and Cleruant, promised to pay them all their wages, if they would march forward. The hope of their pay made them to march in a time not very convenient, towards the Forest of Orleans. The King perceived that the longer the army kept the fields, the greater would be the ruin of his Country, and that, being joined with the king of Navarre would do great hurt, caused the Sienrs of the Isle of Cormont to certify the Colonels that if they would yield up their colours, and swear to bear no arms in France without the express commandment of his Majesty he would give them assurance to retire in safety. They on the other part perceauing themselves to be far from the king of Navarre, hardly handled by the Frenchmen, beaten by the league, pursued by the king, and forsaken of the Swissers, assembled themselves together at Marsigni: 
The Rutters retire out of France.  and accepted his Majesty's offers sent by Monsieur D' Esperno, and retired out of France toward Geneva.  
The Marquis Du pont, eldest son to the Duke of Lorraine, and the Duke of Guise, against their faith given, followed the miserable troop of the Rutters to the mountain at Saint Clande, where they gave thanks for the good success of their company: and from thence to please their hungry troops they traversed the Country of Bourgoundie, entering into the Countries of Mombeliard and Hericourt, where his men used diverse great cruelties and spared not the lands of the Bishop of Basile.  
After the bloody ceasing of so lamentable vengeance upon a poor innocent people, which as yet do feel the loss and destruction of two hundred villages, the violence used to a number of women and maids, the Massacre of so many old men, and the furious and beastly inhumanity of the League, they bear the signs of their spoils into Lorraine.  
Nevertheless after this exploit of the Duke of Guise, 
The Duke of Guise honoured by the Pope, and extolled by the Preachers of France for his cruelty.  so full of cruelty, falsehood & inhumanity, the Roman Church extolled him above all measure. The Pope sent unto the D. of Guise a sword engraved with burning flames in token of his valiantness, accompanied with burning zeal towards the Roman religion. The Preachers of France advanced him above the king, saying that Saul had slain his thousand, but David ten thousand, 
The assembly at Nancy of the Leagners against the King.  and so the Duke of Guise puffed up with winds of popular praise, seeing also that the greatness of the Sovereign majesty was embraced, and that the Protestants were retired unto the Rotchell, also that England had a proud Spaniard embarked on her back (meaning the great Spanish Navy by Sea) he assured himself to take the king without danger: and to this effect advertised the Cardinal of Burbone not to neglect so good an occasion, but to gather his principal friends at Nancie there to advise the means to pass forward, and to constrain the king as it were to make his will, 
The conclusions agreed upon, by the assemble at Nancie.  and so that assembly concluded that the King should be summoned to join his forces to the league: to refuse the Counsel & amity of such as should be named unto him: to establish the inquisition in every town: to publish the Council of Trent even touching the things that derogated the privilege of the French Church: to consent to the restitution of the goods that had been alienated and sold, for the charges of the wars: to give them towns wherein they might place men of war, & to make such fortifications as the necessity of the time would require: ordain the sale and confiscation of Hugonits' goods, also the disabling of their persons, & entertain an army upon the Fronteris of Lorraine: against the return of the Germans that would come to have some recompense, for the cruelties by the league committed in the county of Montbeliard.  
The Duke of Guise came to the King at Soissons to constrain the King either to bow or break, and to confirm the articles drawn, and devised at Nancie and Dyion.  
The King on the other part, by Mousieur de Bellieure gave the Duke to understand, that he should do him a pleasure if he would abstain from coming to Paris in so troublesome a time, wherein so many factions reigned: and if he came thither against his will: he would lay the cause of all the troubles that might arise by his presence upon him.  
But the Duke of Guise's heart, as it were attainted with a burning fever could find neither appetite nor pleasure, 
The Duke of Guise contrary to the king's commandment arriveth at Paris and is of the people received with joyful acclamations.  but in that which liked his stomach, would needs for the lover or die by the way: and therefore mounted on horseback with eight Gentlemen, about nine of the clock at night, leaving the Prince de jumueille his son at Soissons, and desiring the Archbishop of Lions to follow him in the morning, and so arrived at Paris.  
This manner of arrival together with the people's favour uttered by their joyful acclamations at the Duke of Guise's lighting increased the distrust of the king's heart, so that he resolved to prevent the enterprises intended against him, and commanded the marshal Byron to cause four thousand Swissers to enter into the Town and to lodge them in diverse quarters thereof, who seized incontinent upon the bridges of Notre dame and Saint Michael. 
The fearful day of Barricadoes in Paris  But the Parisians being abashed at the sight shut up their shops, and took their weapons in their hands, and brought forth their Barricadoes (which was a seditious invention of the league) each one distant from another thirty foot, and reached almost to the Sentinel of the Loover.  
The Swissers were set upon and they yielded, crying Vive Guise, and Monsieur de Brissac caused them to be disarmed: and Sienre de S. Paul caused the king's guard to retire, holding down their arms with hats in hand. The Queen mother got into her Coach in great fear, and went to seek the Duke of Guise to appease the commotion. The D. although he laid the fault upon the people, yet neither would he stay the commotion, neither go the Loover to the king.  
The Queen marking the stubbornness and resolution of the Duke of Guise, caused the king to be advertised, who desiring not to stay any longer in that trance, issued out of Paris by the newgate, and so happily eschewed the Tragedy of Chilperic, 
The king flieth out of Paris.  and the new crown of the razor prepared for him by the Leaguers: from Paris he went to Chartresse, and from thence to Roan, fretting in heart for the indignation he had sustained in Paris, and being determined, one way or other, to be avenged on the Duke of Guise; the chief Captain of the league, and the author of the Barricadoes. The chief thing that hindered this resolution for a time was the two extremities wherewith he found himself beset: for either he must make peace with the Protestants, or strengthen himself with their forces; or else of new again adjoin himself to the league, because he was not able to match them both at one time.  
In the end he resolved to join with the league again and by a new edict set forth in july Anno, 1588. 
An edict published against the Protestants.  he ratified the decrees of the leaguers at Nemours which they had made, Anno 1585. containing in effect & substance the same things that were afterward decreed in Nancy.  
Moreover he remitted and excused the fact done against him in the town of Paris: acknowledging it was done by them for the zeal of the Catholic religion. And lest he should seem to foster in his mind some secret choler against the leaguers: he bestowed his liberalities and favours upon the principal heads thereof. To the Duke of Guise he gave the office of Lieutenant General over all the forces throughout the Realm of France. To the Cardinal of Guise his Brother he promised to procure the Pope to give him the office of Legate of Anignon. To Duke De Maine was given a fair and great army in Dolpkin.  
He gave the Duke Nemours the government of Lions. He forgot not the Archbishop of Lions, but made him one of his privy Counsel, before being only of the counsel of estate: and finally declared the Cardinal of Bourbon to be the chief Prince of the blood royal, thereby wholly to exclude the king of Navarre from the crown, The leaguers on the other part have the wind in their sail & fearing that this great goodness of the king would not continue, ceased not until they had procured all his wise Counsellors to be removed, and two armies to be levied against the Protestants, the one in Poictou under the conduct of the Duke of Nevers, the other in Dowphine under the Duke De Maine: all this contented them not except the edict v were christened with the name of a fundamental law, and because it could not be done but by the three estates in France, they besought the king to hold a Parliament which was kept in Bloyes, 
A Parliament holden in France. The death of the Duke of Guise.  Anno 1589. There they played subtly one with another, and he who was deceived, thought upon nothing else but to deceive: for the Duke of Guise was slain at this Parliament, and the Cardinal of Guise, the Archbishop of Lions was arrested, and janueille the Duke of Guise's son, and the Cardinal of Bourbon were detained prisoners.  
The Queen mother took this sudden alteration so grievously that she took bed, 
The Queen mother dieth.  & in the month of januarie following, died. The two armies that were sent against the Protestants, the one stayed in Lions awaiting on the issue of the Parliament, the other arrived into Poictou and had taken the Towns of Montagu, and Ganach lying in the Frontiers of Poictou and Brittannie: while the Parliament was at Bloyes the assembly of the Protestants was gathered in Rotchell, which began the foureteenth day of November, the king of Navarre being present (now the Prince of Condie was dead in the month of March, 
An assembly of the Protestants at Rotchell send a request to the states at Bloyes.  Anno 1588. being poisoned by one of his own servants) and deputies from all parts of the Countries, by whose advice and resolution came the request presented to the states at Bloyes, under the name and title of the Frenchmen exiled for the Religion: beseeching the King to restore them to the liberty of the first edict which was called the edict of januarie: to ordain that a national Council might be assembled where the Doctors of both parts with good security in presence of his Majesty, and all the assembly might debate those differences, and wholly decree and resolve upon the same: to grant them the free liberty of possessing their goods: and to permit the registering of their supplication: to the end that nothing might be done in that assembly to prejudge them. But the Deputies of the Parliament, being for the most part, composed of men that were taken out from among the passionate advancers of the League, not only refused to agree to the foresaid petitions, but also ceased not, until both from the king himself and all the assembly, they had procured a declaration of the perpetual disability, of the king of Navarre to the succession of the Crown.  
But let us see what success followed upon the death of the Duke of Guise. Two days after the execution at Bloyes the sixteen Archleaguers of Paris, as Furies issuing out of hell, displaced the choler of their minds against the king, crying out murder, fire and vengeance. They presently made a collection of money to maintain wars; the poorest artificer amongst them was content at least to import six crowns; 
The rebellion of the league against the king.  gold ran like a River a long the streets; they elevated the Duke of Guise to the heavens and with open mouth spoke evil of the king, detesting his actions, abhorring his life, and accounting the execution done at Bloyse as most cruel, barbarous and inhuman. Many other towns followed the example of Paris, namely Amiens, Dijon, Orleans, Tullose. The Doctors of Sorbon published their decree, importing that the people of France, were freed and absolved from the oath of fidelity and obedience made to Henry the third; and that the same people might lawfully and with good conscience arm and unite themselves together for defence of the Roman Church against the king or his adherents whatsoever.  
The report of those uproars, hastened the dissolution of the Parliament, which was dissolved in januarie, 1589. and the king made for war to suppress the rebellious insurrection of the league: and immediately he translated to the town of Tours such exercises of justice, as were accustomed to be performed in his Court of Parliament of Paris, and deprived Paris with the towns of all offices, charges, dignity and privileges whatsoever, as guilty of rebellion, felony, and high treason against his Majesty's estate, and Person. Now the king was brought to that pinch by the insolency of the league, that he behoved to take truce with the king of Navarre, and to fortify himself with the assistance of his forces, and he gave to the king of Navarre Saumure for security of his passage over Loire, by means whereof the king of Navarre caused all his troops to pass over on this side of Loire, to join with the forces of Normandy, Maine, and other places which attended him with intention to approach the leaguers.  
The Duke De Maine, 
Duke De Maine sendeth men to surprise the king but is prevented.  on the other part being chief commander of the Leaguers army, made a selection of their resolutest men, and marched into Vendesmois with an intention to surprise the king, in Tours where he was not very strongly guarded; but the king was eased of this fear by the sudden arrival of the king of Navarre for his relief.  
In Normandy Duke Monpensier with forces for the king, besieged Salaize a Town that held for the league, and Count Brissac, accompanied with two or three hundreth, gentlemen leaguers, and with them five or six thousand men came to support the town. Duke Montpensier hearing of those news left the siege of the town and set upon Count Brissac and his army, being lodged in three villages, and slew of them more than 3000. men; and took 1200 prisoners amongst whom were 30. Gentlemen of the chiefest. This was a bad presagement for the League.  
In like manner at the siege of Senlis (a Town of France lying between Paris and Picardy) which the Parisians besieged, because it was a Town of great importance, the Duke of Longoveille came with support to the Town; upon which, battle ensued: wherein, 1500. of the assailants were slain and all their artillery and baggage was taken.  
The king encouraged by those prosperous beginnings determined to go forward, and to besiege the Town of Paris with his army of 45000. men.  
The Duke De Maine and other principal Leaguers in Paris ●erc●●ued their faction tending to a ruin, 
The leaguers procure a jacobin Monk to kill the king.  but found no ●●ued●● except they executed some notable villainy by procuring the king's death. And they found out a young jacobine Monk called Friar jaques Clement, who for a kind of Dextcritie observed in him was found meet to strike so great a stroke. The Monk departed from Paris, and being presented to speak to the king the first day of August, said that he had letters from the precedent of Harley and credence on his part. The king caused him to be called into his Chamber, where there was none other but the 〈◊〉 Belligard chief Gentleman of the same, and the procuror general, whom he procured to retire a part more privately to give ●are unto him, who addressed himself (as it seemed) with a countenance very simple and demure.  
It is affirmed that in the self same chamber the massacre of Paris had been concluded, Anno 1572. the king himself that was then Duke of Anjou being one of the chiefest. The Monk perceiving himself alone, and opportunity offered him drew out of one of his sleeves a paper which he presented to the king, and out of of the other a Knife which he violently thrust within the kings small ribs, he being attentive in r●●ding.  
The king perceiving himself wounded plucked the knife out of the wound wherewith he struck the Monk above the eye, and thereupon some gentlemen came ru●ning in; who moved with the indignity of so execrable fact, could not contain but killed the murderer with their swords, 
The death of Henry the third.  who went to the place appointed for him, and was canonised and adorned by the league. The king being carried to his bed, died about three of the clock● in the morning the day following. A little before his departure, he named the King of Navarre his brother in law, lawful successor to the crown, exhorting his good subjects to obey him, and to refer the difference of religion to the Convocation of the Estates general of the Realm, and to pray to God for him, upon these words he gave up the ghost.  
After the King's death, the image and portraiture of the traitorous Monk, 
The jacobin who killed the K. canonised.  who killed the King by the commandment of the chief of the league, was most artificially framed in brass, & other paintings, wherewith they garnished both their houses and their Churches. Then was he canonised, and amongst the superstitious prayed unto as a martyr, whom they called by the name of Saint jaques Clement. The Leaguers had with all their might endeavoured in the former King's days to disappoint the succession of the King of Navarre, to the crown of France. Now therefore they caused that title by proclamaton to be given to the Cardinal of Burbone, 
The Cardinal of Bourbon proclaimed K. by the Leaguers.  being then prisoner, whom they called King Charles the tenth, and Duke de Maine was declared Lieutenant general to the Estate and Crown of France, thereby disguising and colouring his usurpation to the Crown.  
But King Henry the fourth, after he had buried the corpse of his predecessor, took his first journey to Normandy, where the Pont to Larch was yielded to him: 
K. Henry the 4. declared K. by K. Henry the 3. opposeth himself to the Leaguers.  Then he came to Deep, won Caen unto his side, and constrained Neuscastle to be rendered into his hands. And having made a show to besiege Roan, it caused Duke de main being called to the succour by Aumalle and Brissac, to set himself in the field with more than 3000. horsemen, and 5000. footmen, who promised to the Parisians, at that time to make an end of all war, and to bring their enemy bound unto them both hand and foot. The King marching toward his enemies, encamped at a certain village called Arques, about two miles from Deep, and so entrenched it about on all sides, that he might easily overrun the enemy at all times.  
The Duke de Maine lay about Arques, from the end of August until the midst of September, gaining nothing but loss of his best approved soldiers, and nine or ten of their Captains.  
This first enterprise against the King did truly presage unto them what success they were like to have in all their attempts to come, whereof followed nothing else but shame and sorrow. This done, the King by easy journeys drew nigh to Paris, and entered by force the suburbs of S. jaques, and being advertised that the Duke de Maine was come forth of Picardy, and with all his forces had entered into Paris, he stayed four long hours in battle, to see if any of the Leaguers would issue out to fight. Afterward he departed from Paris, and took the towns of Vendosme, and Man's, and Falaize, wherein Count Brissac was taken prisoner: also he recovered Honfleur, a town upon the Sea coast in Normandy, and compelled the Duke de Maine to raise his siege from the town and fort of Meulan. In the beginning of March, the Duke de Maine with all his forces passed over the bridge of Maule, which is about eight miles from Dreux: whereof the King being advertised, provided for his affairs, and the twelfth of the same month, set himself on the way to go against his enemies. On the thirtieth day the King after he had ordered his army, 
The battle of Dreux, wherein the Leaguers were discomfited.  made an earnest prayer to God, and looked for battle, but there were nothing but skirmishes, wherein the Leaguers had the worst. The next day the battles joined near to the town of Dreux, wherein the King obtained a great victory, and overthrew all the footmen of the Leaguers, which were counted to the number of twelve thousand men. Only the Swissers who cast down their weapons, and yielded to the King, together with the Frenchmen who were mingled amongst them, had their lives spared: also fifteen hundred horsemen of the Leaguers were slain and drowned, and four hundred taken prisoners. The Duke de Maine fled towards Dreux, and when he was entered the town, broke up the bridge before his own people were all come, which was the cause of the death of a great number of his army, especially of the Rutters, of whom a great sort were drowned. In this battle the army had their joy mixed with sorrow, at the first: for they saw not the King return, but within a while after, they espied him coming all stained with the blood of his enemies, not having shed one drop of his own (whom they descried only by the great plume of white feathers, which he had in his crest, and that which his palfrey had on his head) all the army gave hearty thanks to God for his safety, crying with one voice, God save the King.  
The Duke de Maine and other Captains of the league being frustrate of their hope, and seeing their army thus spoilt; betook themselves to their ordinary shifts, which was to feed the Parisians with fable and lies: publishing that in the battle they had almost equal loss, and that the King if he was not already dead, he was near unto it. But the people being every day more and more ascertained of the truth, began to grudge, and to be desirous of peace, so that the Duke of Maine took his journey towards the Duke of Parma, to obtain support from him.  
The King drew nigh to Paris, 
The King besiegeth Paris.  and shut up the passages of the river of Scene, being master of Mance and Poyssie on the one side, and corbel Melum, and Monterean on the other side of Paris; so that neither from above, nor from below, could any provision be carried to Paris by the river of Scene: likewise by taking of Lagnay, and the fort of Gonrey, he stopped the passage of the river of Merue, and by taking Compienge, Creil, and Beaumond, he stopped the passage of the river of Oisso, or Ayne.  
In that populous town the famine was soon felt, and within the space of three months, more than an hundred thousand died in the town: yet the most part of them stirred up by the seditious Preachers, were content rather to endure an hundred deaths, then to acknowledge their own sovereign King, whom they called an Heretic, and a favourer of them.  
The Duke de Maine having obtained promise of support from the Duke of Parma, returned from Beuxellis, whom the King pursued from Laon to Meux, where he enclosed himself between two rivers, waiting for the coming of the Duke of Parma. The King hoped for battle so soon as the Duke of Parma was joined with the Duke de Maine, but the Duke of Parma got up to an hill to view his enemy's army, and after he had throughly noted it, he took resolution not to fight, 
The Duke of Parma entereth France for the ●eliefe of Paris.  but to fortify and entrench his army within a great marrash, and so by means of his intrenchments, he eschewed the hazard of battle, and came to Paris, and named himself the deliverer of it. But after he had stayed a while in Paris, the principal Captains of the league, began to give the Duke of Parma thanks for his good will, and entreated him to go with his people to Breuxelis again.  
This request or secret command, fell out very well for the Duke. For on the one part, his army was seen by all men daily to waste, and himself did plainly behold that he stood in the midst of an inconstant multitude. Therefore he dressed himself homeward with all possible speed, 
The Duke of Parma returneth home.  and the king pursued him to the very frontiers of Artoys. The Duke of Parmaes coming, served to none other purpose but to fill their purses with the gold of Peru, and to entangle and bring their affairs unto a remediless end: for in the beginning of the year 1591. the King continued his siege, and the Parisians were fallen into their wont distresses, as before. But we leave for a while, and mark the estate of the rest of the country.  
In the country of Dauphein, Francis de Bonne, Lord of Diguireres, 
In all other places of France the Leaguers went to ruin.  chased the Leaguers out of that part, and became master of Grenoble. In Normandy the Duke of Montpensier, won Honfleur, and forced the Leaguers to forsake field. In Poictou the Viscount dela Guerche, commanding over certain regiments of footmen, and horsemen, and finding about a thousand of natural borne Spaniards, newly come from Britain to do some great exploit, they were all charged by the Baron de la Rotche Pose, and others of the King's chief servitors. In this conflict la Guerche was compelled to see 300. Gentlemen of his most assured favourers, slain, and lying on the ground, at the which sight he was so abashed, that he fled to the next river, where finding the boat, and thinking to go over easily, the throng was so great, that the boat and all the passengers sunk to the bottom: Lafoy Guerche was there drowned, with a great number of others. There perished in the water and in the fight, more than seven hundred Spainards': some supposed this loss of the Leaguers to be little less than that of Coutras, by reason of the great number of the Nobility that died therein. Likewise the Lord Digners overthrew in the plain of Portcharre, the Duke Savoys army, commanded by Amedio, the Duke's bastard son, and Don Pleneres, a Spanish Captain, and the Marquis of Trevic, and others. There were slain upon that plain, 2000 and 500 of the Duke's army, and a great number were taken prisoners, being for the most part Gentlemen of command. The booty which was gotten, amounted to the sum of two hundred thousand crowns.  
The next day two thousand Romans and soldiers of Milan, who with their Commander, the Earl of Galcot of Belioyense, were saved within the Castle of d' Analon, at length yielded themselves to the King's mercy: but the fury of the soldiers could not be quenched, till they had slain six or seven hundred of them. The rest having white rods in their hands given them in stead of passports, were sent home to Italy.  
In the mean time the King handled his affairs so busily, that he had taken the towns of Chartresse and Noyon, and taken order that Paris should still be enclosed on every side: so that the great tribute and taxes which were gathered for the bringing in of victuals to the Parisians, and for the maintenance of their troops, did glean away their money piece after piece, and brought the people to great poverty. Likewise the King after the taking of Noyon, sent some of his troops to Normandy, to tame those of Rouen, who showed themselves no less obstinate than the Parisians. The Leaguers had none other shift, but again to cry for aid of the Duke of Parma: who entered into France the second time, 
The Duke of Parma entereth France the 2. time in behalf of the Leaguers, but with bad success.  with four thousand footmen, and three thousand horsemen, besides some Italians conducted by S. Fondrat Earl of Mont Martian, and three thousand Swissers. At this his approaching to Roan, the town of Candebec was yielded to him, howbeit he did not keep it long: and he entered into Roan, but made no tarrying there, because his purpose was to set forward to Paris.  
The King on the other part, sent to all the neighbour towns, such as Louviers, Mance, Menlan, Vernon, and others, where his garrisons were, that they should march towards him, which was speedily performed: so that in six days, his army grew to more than three thousand horsemen, and six thousand footmen. With this company the King followed the Duke of Parmaes' army, and charged divers times so roughly, that at one time they lost six hundred of their number, another time, two thousand and five hundred, and so fled shamefully towards Paris, and from thence to Brie, and last they came to Artoys: where within few months the Duke of Parma with his troops melted, like wax in the Sun. S. Fondrat saw his people also confounded.  

The King's favourites in divers places prosper against the Leaguers.  Besides this good success, the King's favourites in many other parts of the Land, still continued prevailing against their enemies. The Duke of Bovillone Mariscall of France, accompanied with four hundred horse, and two hundred hagbuziers, only overthrewe before Beaumond, the Lord of d' Amblise, high Mariscall of Lorraine, and the Duke's Lieutenant general, accompanied with two thousand footmen, and eight hundred horsemen. Amblize was slain in the field, with more than seven hundred others: his artillery won, all his corners and ensigns taken: and 400. Lance-knights sent away unarmed.  
In Languedocke Duke de joyense, the brother of him who was slain at Coutras, had besieged Montaban, and Villemure, but Thimenes issuing out of Villemure, constrained the Duke to forsake the held, with the loss of three thousand men, three canons, and two culverines. The bridge which the Duke had builded over Tie was cut up, and was almost the cause of all their deaths. joyense himself overcome with despair in this distress, was heard to vomit out these desperate words. Farewell my great canons, ha, I renounce God, I run this day an high fortune: and therewith desperately he plunged himself horse and all into the river Tae. 
The death of D. joyense.  This was the miserable end of this cruel, proud, and blasphemous young Duke, who was much lamented of the Leaguers: for whom he had done many great exploits.  
The King's army in that part consisting of five hundred horsemen, and two thousand and five hundred hagbuziers, besides those that were within the town of Villemure, withdrew themselves in good order unto their garrisons, after they had given thanks to God, for so prosperous a victory. After all those successes which God granted to the King, 
The defection of the King from religion.  followed his defection from his religion, in the month of july, Anno, 1593. The Archbishops, Bishops, and Doctors of Sorbon, were appointed to meet at Mance, the fifteenth of july, without any mention of the Protestants Ministers, who were before put from the King. By whose persuasion the King was induced to hear and see mass sung, in the Cathedral Church of Saint Device, the five and twentieth day of july. All this assuaged not the fury of the Leaguers, who still continued in their wont malice against the King, and stirred up a wicked man, called Peter Burrier, 
Peter Burrier stirred up to slay the King.  alias, Bar, borne at Orleans, to slay the King. This man was committed to prison at Melun, the six and twentieth day of August, where he confessed that he was seduced by a Capushan Friar at Lions, and by a Curate and Vicar of Paris, and also by a jesuit, closely to follow the King, and to murder him with a two edged knife, which also was found about him: He was drawn through the streets of Melun, where then the King was; they cut off his right arm holding the murdering knife therein, and after burned the same: also his arms, legs, and thigh-bones were broken upon a wheel, where he languished certain hours till he died.  
The King seeing that the malice of his enemies still continued, resolved no longer to bear the same, wherefore he caused a declaration to be imprinted and published in the beginning of the year, 
The K. opposeth himself to the Leaguers.  1594. containing an Oration of the mischiefs and unfaithful practices of the Leaguers. Prescribing a month's liberty as well to the chief of the Leaguers, as to the clergy, cities, towns, commonalties, yea, and to all men generally within the same, to acknowledge him their King, and to submit themselves to his government. The time once past, he would revoke his grace & favour, accounting them to be rebels, and guilty of high treason, for contempt of his Kingly offer.  
The report of this declaration, and the preparations which the King made to chastise their stubborn opinions: amazed the very principal of the league, and the most part of the rebellious towns and commons. The town of Meux in Brie, 
divers towns yield themselves to the King.  a small journey from Paris, yielded themsselues to the King, the eleventh of january: and by a pithy letter, exhorted the Parisians to follow their example. Soon after the cities of Orleans, Lions, Roan, Poicters, Bourges, Haure de grace, Pontean de Mervernueil at Perche, Pointoise, Riome in Anergne, Peron, and mondidier in Picardy, were received in favour: and those of Annens and Abeveil, after they had remained neuters a while, shortly after acknowledged their sovereign King. Last of all, the town of Paris yielded to the King, in the month of March. Wherein it is to be noted, that the King's troops entered so peaceably into the town, that within two hours after, the shops were all set open, and the town appeared so peaceable, as if there had never been any change. In Picardy the town of laon was fortified against the King, by the Spaniards forces, & yet was compelled to yield Soissons and La Fere, which were possessed by the Duke de Maine, and the Spaniards would not yield: and the town and fort of Blavel in Britanny was also fortified against the King. But now seeing the League inclined to an hasty ruin, the last refuge was by horrible treason, to cut off Henry the fourth, 
john Castill stirred up by the Leaguers to murder the King, is disappointed of his purpose▪  as they had done Henry the third before. To this effect they stirred up a young stripling, named john Castill, about 18. or 19 years of age, to slay the King as he was returning from Picardy to Paris. Thus upon the 27. day of December, Anno, 1584. ●as the King was ready booted and spurred to return from Picardy to Paris, within a chamber at Lovoure, this stripling went into the chamber amongst the press, and as the King was busily occupied in receiving his Nobles, and in a princely manner kissing them for his farewell, suddenly he would have stricken the King in the body with a knife he had in his hand. But by reason his Majesty was very ready to take up the Lords which were on their knees before him, in his stooping he struck him in the face on the upper jaw on the right side, therewithal cutting out one of his teeth. Presently this miserable caitive was taken, and after examination, understanding that he was a scholar of the Jesuits, the King said, And must it needs be that the jesuits must be confounded by my mouth.  
This parricide being brought to prison, freely declared all the circumstances of his evil intent, discovering many of the jesuits secret practices. Amongst many other things he remembered he heard the fathers of that holy society say, that it was lawful to kill the King, 
Note.  that he was excommunicated out of the Church, that he was not to be obeyed nor taken for their King, until such time as he was allowed by the Pope. The Court of Parliament condemning this Castille of Treason in the highest degree, caused him to be brought naked in his shirt before the principal part of the Cathedral Church in Paris, holding in his hand a taper of wax, lighted, there to confess his heinous sin, ask forgiveness of God, the King, and the laws, which done, he was conveyed to the place of execution, carrying in his hand the murdering knife, 
The Parliaments decree about the execution of Castill, and the jesuits of Clermont's banishment  wherewith he intended to murder the King: the which was there first cut off, his flesh pulled off with hot burning Pincers, both from his arms and thighs; after that, his body was drawn in pieces with four horses, and cast into the fire and consumed to ashes, and the ashes scattered in the wind. Likewise the said Court of Parliament ordained, that all the Priests and Scholars of Clermont college, and all other of the same society of jesus, to be holde● and reputed as corrupters of youth, disturbers of the public peace, enemies to the King and State: and to avoid within three days after the Proclamation of this edict, out of Paris and all other towns and places where their Colleges are, and within 15. days after, out of the kingdom, on pain, if being found after the time prefixed, to be punished as guilty of the said crime of treason.  
Besides these horrible troubles that were in France in the days of this Emperor Rodulph, the King of Spain prepared a great army to invade the Realm of England. This army was counted invincible, and of most admirable preparation, 
The preparation of the Spanish navy Anno 1588.  it contained an hundreth and thirty Ships, wherein were as many Regiments, having an hundreth seventy two Ensigns, and 20000. fight men, besides the number of 1000 more that had nothing to do with arms; also their furniture and provision was exceeding great, for they had 11000. Quintals of Biscat. 14170. Pipes of Wine. 6500. Quintals of Bacon. 3433. Quintals of Cheese. 8000. Quintals of dried fish of all sorts. 6320, Bushels of Beans and Pease. 11398. Roves and Measures of oil. 23870. Roves of Vinegar. And 11850. Pipes of fresh Water: besides the victuals and necessaries of household, that were in great number, and of all sorts. The arms reserved for store were 7000. Caleevers, & their furnitures, a 1000 Muskets, a 1000 Lances, a 1000 Partisants and Halberds. 6000. Pikes. More Pickaxes, pails, and other instruments than would serve for 700. pioneers. With this number and in this manner being prepared, the army departed out of Lisbon, under the conduct of the Duke de Medina Gidonia, assisted with 22. Lords, of estate, council, and experience. But it had searce entered into the sea, sailing toward the Gnongnes in Gallicia, but there arose a storm with so great force, 
A storm constraineth the navy to put to land.  that the Navy was constrained to put to land, and there to stay till wind and weather served: having lost in that storm three Galleys of portugals, and many of them so scattered and bruised, that they were not serviceable for that Voyage. The storm being calmed and the weather good, about the 22. of julie, the General caused them to set sail so fortunately, that in less than five days after, they descried the point or end of Cornwall, and at the same time they were seen from Plymouth by the Admiral of England, and Sr Francis Drake, Vice admiral, 
The Spani●● Navy overthrown.  who made them turn their faces, and gave them such a skirmish, and that so near, that the Ships were in disorder, and a great Gallion lost, wherein was found a part of the treasures that the Army brought with it, and all the instructions which the Duke de Medina had, and what he should do, having Conquered England. At the last the Navy got as far as Calais, where it should have joined with the Duke of Parma; but the Army of England that fought to impeach it, followed it, and that so nigh, that it was forced to leave her Anchorhold, & confusedly to fly away. Their principal Gallias, among other Vessels, was by the streams cast upon the sands hard by the haven of Calais, & there with his Ordnance was left for the governor of Calais. After this, it made toward the North seas, passing between Norway and Scotland, and so toward Ireland, where those northern seas, being as then risen according to the time of year, were very tempestuous, and used the rest of the army very hardly, for it drowned and sunk 17. great Vessels upon the coast of Ireland, and spoilt, broke, and overthrew diverse others, in such manner, that of 130. Ships, there were scarcely 30. that returned to SPAIN.  
Here endeth the first Book.     

THE SECOND BOOK OF THE HISTORY OF the Church, Containing a brief Catalogue of the beginnings, proceedings, and deaths of all the Bishops, Popes, patriarchs, Doctors, Pastors, and other learned men in Europe, Asia, and Africa, since Christ's days until this present.  

CENTURIE I.  

Of Apostles.  
AFter the Lord's resurrection, 
Apostles.  his twelve Apostles were endued with grace from above, and sent forth to convert all people to the obedience of Christ: whose travels the Lord so wonderfully blessed, that within a short time many thousands of all Nations & Languages, whom God had appointed to eternal life, were converted to the faith of Christ. This conquest that Christ made by the Ministry of twelve poor and contemptible men, 
Note.  is more worthy to be called a Conquest; then all the valiant exploits of Cyrus, Alexander, Caesar, and other Conquerors. For he made this conquest by a small handful of poor and infirm Disciples; also he conquered not only the bodies of men, but also their hearts to his obedience: and finally, he made this conquest, not by shedding of people's blood, but by Preaching of his own death, and bloodshed for the redemption of many. Neither conquered he free men, to make them slaves, as other Conquerors had done: but they who were slaves indeed to Satan, unto them he gave the liberty of the sons of God.  
Now these twelve Apostles the more faithfully they laboured in the work of their ministry, the worse were they entreated by the unthankful world, 
joh. 16.  according as Christ had foretold. The most part of them were put to death, the rest were not free of many painful sufferings and rebukes, which they willingly sustained for the name of Christ. Peter and Paul are supposed to have been martyred at Rome: Andrew to have been crucified in Achaia: Matthew beheaded in Ethiopia: james the brother of john was beheaded by Herod in judea: 
Act. 12.  james the son of Alpheus, called justus, was thrown down headlong from the Pinnacle of the Temple: 
Euseb. lib. 3. cap. 32. jerom. Cat. s●rip. eccles.  Simon of Canaan was crucified in the days of Traianus, being an hundreth and twenty years old, when he suffered Martyrdom. Bartholomew is said to have been martyred in Armenia: and Simon Zelotes, to have been crucified in Britain: john died at Ephesus: Philip in Hierapolis, Functius calleth the Town Hierosopolis: 
jerom. cat●l. s●r. p. eccles.  judas Lebbeus, at Edessa: Thomas in India: and Mathias in Ethiopia.   

Of Evangelists.  
AS concerning the Evangelists, 
Evangelists.  they were fellowlabourers with the Apostles in the work of Christ, and were also partakers with them of Christ's sufferings. The Evangelist Mark died in Alexandria. 
Func. chron. jerom.  Luke in Bythinia, others say in Constantinople. Philip, who first was a Deacon, and afterward an Evangelist, died in Caesarea. Barnabas in the Isle of Cyprus. Where Timothy and Titus did complete their days, it is not certainly known. Chytraeus opinion about Timothy I have already declared. Jerome supposeth that Titus died in Candie. The successors of the Apostles and Evangelists, are not to be reckoned as the successors of Emperors: because he who next obtaineth the Imperial Diadem and place of government, 
The true successors of the Apostles.  is counted the successor of the last Emperor: but he who obtaineth a faithful Pastor's chair, and teacheth a doctrine contrary to that which a faithful Pastor hath taught, is to be counted a grievous Wolf stepped up into his room. 
Act. 20.  And Nazianzenus calleth such a man an adversary, standing up in the place of a faithful Pastor, darkness succeeding to light, a tempest succeeding to calm weather, and madness obtaining place where right reason was wont to be. 
Nazia. in orat. in laudem Athanaf●.  And therefore those Bishops and Doctors following, who keep inviolably that form of wholesome doctrine which they received from the Apostles, these, I say, alone are to be counted true successors of the Apostles.   

Bishops of Rome.  
OF this number, 
Linus.  was Linus Bishop of Rome, who after the martyrdom of Peter & Paul governed that Church ten years, three months, and twelve days. Eusebius thinketh this is that same Linus, of whom the Apostle Paul writeth in the last Chapter of his second Epistle to Timothy: Eubulus & Pudens & Linus, 
Euseb. l. 3. c. 2.  and Claudia salute thee.  
After him succeeded Anacletus, and governed nine years, three months, and ten days; and after him Cl●mens ruled eleven years; Eusebius also thinketh, this is that Clemens, of whom the Apostle Paul writeth to the Philippians, 
Chap. 4. ver. 3.  Yea I beseech thee faithful yoke-fellow, help those women that laboured with me in the Gospel, with Clement also and with other my fellow labourers, 
Ignatius.  whose names are in the book of life. Ignatius Bishop of Antioch, had his heart so inflamed with the love of Christ, that when his dissolution was near approaching, he said to the Romans: now do I begin to be the Disciple of Christ, I covet for nothing that can be seen with bodily eyes, to the end that I may enjoy jesus Christ: let the fire, the cross, the beasts, the breaking of bones, convulsion of members, and bruising of the whole body, and the torments of the Devil seize upon me, provided I may be partaker of jesus Christ. He was devoured with beasts in the days of Traianus, and so patiently endured death for the Name of jesus, that he alured the devouring beasts to approach near unto his body, that it being ground with the teeth of beasts, 
Euseb. lib. 3. cap. 36. Papias.  he might be found as fine flower in the house of his Father.  
About the same time also flourished Papias, Bishop of Hierapolis, who was a man of great authority, because of his nearness to the Apostles days: yet leaning more to the report of the doctrine of the Apostles, then to the certainty of their own writings, he fell into the error of the Chiliastes, who imagined that Christ should raise the godly first, and live with them a thousand years in this earth, in all kind of delicate pleasures. 
Euseb. l. 3. c. 39     

CENTURIE II.  

Bishops of Rome.  
IN this second Centurie the Bishops of Rome for the most part proved faithful and worthy servants of Christ. 
Bishops of Rome.  A great number of them were baptised with the Baptism of Christ, and drank of the cup that Christ drank of, and were drenched with their own blood, and they watered the Church of Rome with the streams of their blood, as Egypt is watered and made fruitful with the inundation of Nilus; men of blessed remembrance: Damasus writeth that from Saint Peter to Telesphorus, all the Bishops of Rome were Martyrs. 
Note.  Others added, that until the days of Sylvester, who lived in the time of the reign of Constantine, all the Bishops of Rome had the honour of martyrdom. But in these hyperbolicke speeches, neither hath the distinction between a Martyr and a Confessor been rightly considered, (albeit well marked by Euseb. eccls hist. lib. 5. cap. 2.) neither hath the history of the reign of Antoninus Pius been rightly pondered, in whose days Hyginus and Pius lived, and were not slain for the testimony of Christ. Always it is an envious mind that holdeth back from worthy men their due praise and commendation, both in doing of good and patient suffering of evil for Christ's sake.  
In rehearsing the names of the Roman Bishops, I thought meet to follow Ireneus and Eusebius rather than Platina. In the first Centurie after the martyrdom of Peter and Paul, Linus, Anacletus, and Clemens, were teachers of the Roman Church. In the second Centurie, follow Evaristus, Alexander 1. Xistus 1. Telesphorus, Hyginus, Pius 1. Anicetus, Soter, Eleutherius, and Victor. This Victor must needs be called the 13. Bishop of Rome, if Eleutherius be the 12. according to the computation of Ireneus lib. 3. cap. 3. Onuphrius according to his own custom, giveth more credit to old parchments, that he hath found in the Vatican Bibliotheke, then to any ancient Father. He beginneth early to distinguish Cletus from Anacletus, that by taking liberty to thrust in one more in the first Centurie, he may have the greater boldness to thrust out another of the feminine sex in another Centurie. For it grieveth him to the heart to hear this thing so universally affirmed, and to see the pen of Platina blushing, when he writeth of johannes the eight, he maketh little contradiction to that settled and received opinion of the feminine Pope. But I leave Onuphrius sporting with his own conceits, as a Pleasant doth with his own fingers, when no other body will keep purpose with him. Euaristus finished the course of his ministration in eight years. 
Alexander martyred. Euseb. eccles. hist. lib 4. c 1. Xistus martyred. Euseb. lib. 4. cap. 5. Telesphorus● martyr. Euseb. l. 4. c. 10  Alexander who is in express words called the fifth B. of Rome, after the death of Peter and Paul, governed ten years, and suffered martyrdom in the days of Adrian, as Platina writeth. After him Xistus 1. continued ten years, and died a martyr, Platin. Telesphorus the 7. Bishop of Rome after the days of the Apostles lived in that ministration eleven years, and was honoured with martyrdom. Hyginus An. 4. And Pius the 1. ministered 11. years. These two suffered not martyrdom, because their lot was to live in the calm days of a meek Emperor Antoninus Pius. Anicetus' ministered in that office 11. years, 
Anicetus a martyr. Euseb. l. 4. c. 14  with whom Polycarpus B. of Smyrna, conferred at Rome concerning the observation of the festivity of Easter day. He concluded his life with the glorious crown of Martyrdom. To him succeeded Soter, An. 9 After him Eleutherius, An. 15. In whose time Lucius King of the Britons desired that he and his people should be baptised and received into the fellowship of Christians: to whom Eleutherius sent Fugatius and Damianus, who satisfied the desire of the King, and his people, so they were baptised and counted Christians. 
Platira de vita Eleuth●●ij. The rashness of Victor.  After him Victor, An. 10. He intended to have excommunicated all the Churches of the East, because they kept not the festivity of Easter day, conform to the custom of the Church of Rome, but rather upon the day wherein the jews were accustomed to eat their Paschall Lamb. But this rashness of Victor was somewhat abated by the grave and prudent counsel of Ireneus, B. of Lions, who admonished Victor, that there was no less discrepance of customs concerning keeping of Lent, then was concerning the keeping of Easter day, yet was not the unity of the Church violated nor rend asunder for this discrepance. And when Polycarpus B. of Smyrna came to Rome, in his conference with Anicetus neither of them could persuade the other to change the custom of keeping of days which they had received by tradition of their predecessors. Notwithstanding they kept fast the bond of Christian fellowship, 
Euseb. eccls hist. lib. 5. cap. 26.  and Anicetus admitted Polycarpus to the communion of the Roman Church, and they departed in peace one from another.  
Quadratus B. of Athens, 
Of other Doctors and Preachers.  lived in the days of Adrian. This Emperor upon a certain time wintered in Athens, and went to Eleusina, and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, initiate into all the mysteries of Grecia. This fact of the Emperor gave encouragement to those who hated Christians without allowance of the Emperor's commandment to vex the Christians. Concerning his apology for Christians given into the Emperor, together with the apology of Aristides, a learned Philosopher and eloquent Orator in Athens, 
jerom. Catal. scrip. eccles.  we have spoken already in the description of the life of Adrian.  
Agrippa's Castor, 
Agrippa's Castor.  a very learned man answered to the books of the Heretic Basilides, who with the novelty of barbarous and uncouth words, troubled the hearts of rude and ignorant people, talking of a god whom he called Arbraxas, and of his Prophet's Barcab and Barcob, words invented by himself to terrify simple people. Such delusions of Satan Quintinists in our days, 
Euseb. lib. 4. cap. 7.  an ignorant race of brain sick fellows have used. And so the blind led the blind, and both fell into the ditch.  
In this age, 
Hegesippus. Euseb. l. 4. c. 11  Hegesippus of the nation of the jews was converted unto the faith of Christ, and came to Rome in the days of Anicetus, and continued until the days of Eleutherius. But for what cause he came to Rome, or in what part of the world he bestowed the travels of his ministry, no mention is made, neither by Eusebius, nor by any other ancient Writer, no not by Jerome himself, a most accurate explorator of all antiquities.  
Melito, 
Melito. Euseb. l. 4. c. 13.  B. of Sardis, a famous town in Lydia, wrote an apology for the Christians to the Emperor Antoninus Philosophus, whom Eusebius calleth Marcus Aurelius Verus. His apology was written with Christian freedom and courage: for he was not afraid to declare to the Emperor what good success Augustus Caesar had, in whose days Christ was borne, and what unprosperous success, Nero and Domitian had, 
Hist. Magdeb. Euseb. l. 5. c. 24.  who persecuted the Christians. Eusebius calleth him an Eunuch.  
In the fourth persecution died justinus Martyr, 
justinus a martyr.  accused and delated by Crescens. He was converted to Christ's Religion by the travels of an old man, whom he supposed for his gravity to have been a Philosopher, but he was a Christian. 
The manner of justinus his conversion.  This ancient man counselled justinus to be a diligent reader of the doctrine of the Prophets and Apostles, who spoke by divine inspiration, who knew the verity, and were not covetous of vain glory, neither were they dashed with fear, whose doctrine also was confirmed with miraculous works, which God wrought by their hands. Above all things willed him to make earnest prayers to God to open unto him the ports of true light, because the truth cannot be comprehended, 
justin Dialog. cum Trepb.  except the Father of light, and his son Christ jesus give unto us an understanding heart. He wrote two books of apology for Christians to the Emperor Antoninus Pius, and to his sons, and the Senate of Rome. In the second book of his apology he declareth that Christians were put to death, not for any crime they had committed, but only for their profession. In witness whereof, if any of them would deny his Christian profession, strait way he was absolved, 
justin. apol. 2.  because there was no other thing wherewith he was charged.  
In this same persecution also suffered the holy martyr of Christ, 
Polycar●us martyred.  Polycaryus, B. of Smyrna. He was willing to have remained in the town of Smyrna, but by the earnest supplications of friends, was moved to leave the town, and lurk secretly in the country. 
Polycaryus his dream before his apprehension.  Three days before he was apprehended by his persecuters, he dreamt that his bed was set on fire and hastily consumed, which he took for a divine advertisement, that he behoved to glorify God by suffering the torment of fire. His conference with the Roman Deputy, and how he refused to deny Christ, whom he had served fourscore years, and ever found him a gracious Master: also how he refused to swear by the fortune of Caesar, and how patiently he suffered death for the name of Christ, 
Eus●b. l●b. 4. cap. 15. I●eneus. Euseb. lib. 5. cap. 5.  this history is set down at large by Eusebius.  
Ireneus B. of Lions in France, and successor to Photinus, a martyr and Disciple of Polycar●us in his youth, flourished in the days of the Emperor Commodus, whose meek conversation and peaceable carriage answered to his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, peaceable, & made his name to be in great account amongst Christians. How he pacified the fury of Victor, B. of Rome, and the pernicious schism springing up in the Church of God upon very small occasion, it hath been already declared. He lacked not his own infirmities and errors, 
Iren. lib. 5 con. Valen●.  even in doctrine. He was entangled with the error of the Chiliasts. He supposed that as Christ being thirty year old was baptised, so likewise he began to teach when he was forty year old, and suffered when he was fifty, because he came to save all, and therefore he would taste of all the ages of mankind. 
Iren. l. 2. c. 34.  Yet is this opinion repugnant to the narration of the four Evangelists.  
Clemens Alexandrinus lived in the days of the Emperor Commodus. 
Clemens Alexandrinus.  He was the disciple of Pantenus. These two seem to be the authors of Universities and Colleges: For they taught the grounds of Religion, not by Sermons and Homilies to the people, but by catechetical doctrine to the learned in the schools. 
B●colc. chron. Euseb. lib. 5. cap. 11.  This Clemens esteemed too much of tradition, like as Papias did, of whom we spoke in the former Centurie, whereby it came to pass, that he fell into many strange & absurd opinions, directly repugnant to the written word of God: affirming that after our calling to the knowledge of the truth, possibly God may grant to them that have sinned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but if we sin ofter than once or twice, there is no more renewing by repentance, or pardon for sin, 
Strom. lib. 2.  but a fearful expectation of judgement. And in his 4. book of Strom. as it were forgetting his own rigorous sentence against those who sin ofter than once or twice after their illumination with the light of God, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, whether here or elsewhere (viz. creatures do repent) no place is void of the mercy of God. In which words he would insinuate, that those who repent either in this world or elsewhere, (that is in the world to come) may possibly obtain favour at God's hand: nothing can be written more repugnant both to the word of God, and also to his own forementioned opinion. Many other worthy Preachers and learned men flourished in this Centurie, whose names of purpose are pretermitted. In Athens, Publius & Athenagoras: In Corinth, Primus, Dionysius, and Bacchilus: In the Isle of Candie, Philippus and Pinytus: In Antiochia, Hieron, Theophilus, 
Hist. Magdeb.  Maximus, Serapion. In jerusalem before the days of the Emperor Adrian, the Bishops of jerusalem were of the nation of the jews. But after the days of Adrian who banished the jews from their native soil, Christian Preachers of other nations were Bishops in jerusalem, such as Marcus, Cassianus, 
Euseb. lib. 5. cap. 12.  Publius, Maximus, julianus, Capito, Valens, Dolichianus, Narcissus: the most part of all these lived in this Centurie, but Narcissus with some others, are known to have lived in the days of Severus the fifth persecuter, and some space after him. 
Euseb. lib. 6. cap. ●.  But to write of all other worthy Preachers & Doctors in particular, it were an infinite labour, and far surmounting the ability of these ecclesiastic Writers, who wrote in ancicient times, and much more our ability who live in a latter age.    

CENTURIE III.  

Bishops of Rome.  
TO Victor succeeded Zephyrinus the 14. 
Zephyrinus. Platin. Euseb. 6.21.  Bishop of Rome, who lived in that charge eight years, seven months, ten days. Eusebius attributeth unto him 18. years, so uncertain is the computation of the years of the government of the Bishops of Rome. Eusebius writeth nothing of his decretal Epistles, and these that are forged by late Writers are foolish and ridiculous. Consecration of the holy cup to be in a vessel of glass only. A Bishop to be accused before honest judges, twelve in number, whom the Bishop himself shall choose if need be. Honest and unspotted witnesses to be heard in this cause no fewer than 72. conform and above the number of those 70. Disciples whom Christ adjoined as fellowlabourers in Preaching with his Apostles. And finally, that no definitive sentence should be pronounced against a Bishop, until the time his cause were heard of the Patriarch of Rome. This is but a mocking of the Church of God, to attribute such smelling pride, such unaccustomed forms of judicatory, such defencing armour fencing & guarding unrighteous men against just deserved punishment, to the simplicity of an ancient Church, humbled under the cross, and fight under the yoke of heavy and long-lasting afflictions. These false and forged decretal Epistles, altogether unknown to the Fathers, who lived before the days of Constantine, 
Note.  will procure one day a decree & sentence of wrath against those, who have given out new intended lies, under the names of ancient and holy Fathers.  
The canons of the Apostles (albeit a book falsely attributed to the Apostles) do agree better with Scripture, than the constitution of Zephyrinus; for the scripture saith, That by the mouth of two or three witnesses, every word shall be confirmed. 
Mat. 18.16  The canons of the Apostles say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Let not an Heretic be admitted to bear witness against a Bishop, neither yet one witness only, albeit, he be faithful: 
Canon. Apost. cap. 74.  because that by the mouth of two or three witnesses, every word shall be confirmed. The writer of the canons of the Apostles, had some remembrance of the words of Scripture: but the forger of the decretal Epistles of Zephyrinus is like unto a shipman, who hath hoist up his sail and advanced his ship so far into the sea, that he hath lost the sight of land and towns, as the Poet speaketh, Provehimur Pelago, terraque urbésque recedunt. Surely this lying fellow, who ever he hath been, that hath written this supposititious decretal Epistle of Zephyrinus, he hath hoist up his sail, and is so bend to lie, that he hath lost both sight & remembrance of the words of holy Scripture.  
Callistus the 15. 
Callistus. Euseb. lib. 6. cap. 21.  Bishop of Rome continued in his charge five years. Platina saith 6. years, 10. months, 10. days. The fable of Pope Damasus, who affirmeth that Callistus builded a Church to the honour of the Virgin Mary, beyond Tiber, is rejected by Platina himself, because the history of the time clearly proveth, 
Note.  that in the days of Severus, and his sons, the conventions of the Christians could not have been in magnific temples, but rather in obscure chapels, or subterraneal places, so that the multiplied number of lies written of the Bishops of Rome, who lived in this age, and the decretal Epistles falsely attributed unto them, plainly prove, that the garment of antiquity, under the lap whereof Papists would so gladly lurk, is altogether wanting to them.  
Vrbanus 1. was the 16. Bishop of Rome. 
Vrbanus. Euseb. lib. 6. cap. 22.  He continued in his office 8. years. Platina 4. years, 10. months, 12. days. Of his martyrdom Eusebius maketh no mention. Others who record his martyrdom, are not certain in what Emperors days he was martyred.  
I proceed to his successor Pontianus the 17. B. of Rome. He continued in his charge 9 years, 
Pontianus. Platin.  5. months, 2. days. Euseb. saith 6. years. He was banished to the Isle Sardinia where he died. Of the two decretal epistles ascribed unto him, the second is general written to all men who fear and love God, & the very first words of it prove it to be false & forged: Pontianus sanct● & uniuersal●s Ecclesia Episcopus, etc. that is, Pontianus B. of the holy universal Church, to all them who fear & love God, 
Tom. 1. Council.  wisheth welfare. Such magnific styles as these were not as yet in use, & when they crept into the Church afterward, they were given by persons who admired the virtues of some singular and rare men, such as Cyprian and Athanasius and Eusebius: but no man did usurp such proud & arrogant ti tles of dignity in his own writings directed to other Christians, and therefore the learned reject this epistle as composed by some late unlearned and flattering fellow. After Pontianus succeeded Anterus the 18. B. of Rome, 
Anterus. Euseb. lib. 6. cap. 29.  to whom Eusebius assigned but one month of continuance in his ministry: Damasus assigneth to him 12. years: Platina 11. years, 1. month, 12. days: and this diversity of counting cannot be reconciled. 
Fabianus.  Next to Anterus succeeded Fabianus the 19 B. of Rome, upon whose head a dove lighted when the people were consulting concerning the election of a B. therefore with full consent of the whole congregation he was declared to be their B. The people at this time were so far from being secluded from giving their consent to the election of him who should be ordained their Pastor, that the consent of the people had the sway in the election of Pastors, Func. Chron, & Commentar. 
Func. Chron. & Commentar. Platin. de vitis  He suffered martyrdom under the reign of Decius the 7. great persecuter, after he had continued in his office 14. years, 11. months, 11. days: Many constitutions made by him are cited by Gratianus and inserted Tom 1. Concil. 
Tom. 1. Concil.  One of them I cannot pass by. We constitute that upon every Lord's day the oblation of the altar shall be made by every man & woman both of bread & wine, 
Note.  to the end that by these oblations they may be delivered from the heaps of their sins. First mark in this constitution that the bread and wine which the people brought with them upon the Lord's day, for the ministration of the holy communion is called the oblation of the altar, the table whereupon the bread and wine were laid, was called the altar: the bread and the wine are called the offering or the sacrifice, because part of it was distributed in the holy communion, to keep a memorial of the Lords death, and the rest was given to the sustentation of the poor, and in that respect also it was called a sacrifice as ●he scripture speaketh, 
Heb. 13 16.  To do good & to distribute forget not, for with such sacrifices God is pleased. The last part of the decreet is blasphemous and falsely attributed to Fabian: because the sins of men and women, who believe and repent, are forgiven only for the merit of that bloody sacrifice which the Lord jesus offered upon the Cross for our sins. But our furnishing of elements to the communion, & sustentation of the poor cannot merit forgiveness of sins.  
The successor of Fabianus was Cornelius the 20. 
Cornelius. A council at Rome against Novatus Euseb. lib. 6. cap. 43.  Bishop of Rome. He had a great strife against Novatus and his complices. He assembled a Council at Rome of 60. Bishops, besides Elders and Deacons, by whom the heresy of Novatus was condemned: and the Novatians were separated from the fellowship of the Church. Cornelius was banished from Rome by the Emperor Decius, and sent to a town in Hetruria called Centum-cellae where he had great comfort by the mutual letters that passed between him and Cyprian Bishop of Carthage. When the Emperor got knowledge of this, he sent for Cornelius, and accused him as a man who not only despised the worshipping of the gods, & was disobedient to the Emperor's commandment, but also that he was a trafficker against the estate of the empire by receiving and sending letters beyond sea. Cornelius answered that he wrote matters pertaining to Christ, & the salvation of men's souls, and not of matters belonging to the estate of the empire. Notwithstanding the Emperor Decius commanded that he should be scourged with plumbats (this was a sort of grievous whip) and afterward that he should be led to the Temple of Mars with commandment to put him to death, 
The martyrdom of Cornelius. Platin. de vita. Euseb lib. 7. cap 2. Lucius.  if he refused to worship the image of Mars. Thus was Cornelius beheaded for the name of Christ, after he had governed. 2. years, 3. days. Or as Eusebius writeth, 3. years.  
Lucius the 21. Bishop of Rome was successor to Cornelius, & continued in the government of the Church of Rome 3. years, 3. months, 3. days, Platin. Euseb. 8. months, lib. 7. cap. 2. One decretal epistle is assigned unto him, written unto the Bishops of France and Spain, 
Platin. Euseb. lib. 7. cap. 2. Tom 1. Council.  wherein he braggeth that the Bishops of Rome cannot err in matter of faith: but the ineptitude of a barbarous Latin style, wherein the Epistle is dited, declareth it hath been written by an unlearned Ass, and not by Lucius Bishop of Rome.  
Stephanus 22. Bishop of Rome ruled that Church 2 years Platin. 7. years, 
Stephanus. Euseb. lib. 7. cap. 5.  5. months, 2. days. He was greatly commoved against Cyprian B. of Carthage, because that by his opinion of rebaptising those who were baptised by Heretics, 
Platin. in vit● Lucij.  the unity of the Church of Christ was perturbed and rend, Platina writeth that Cyprian before his martyrdom forsook his opinion of rebaptising and was content by imposition of hands according to the custom of the Roman Church to receive such as had been baptised by Heretics. The constitution concerning consecrated garments that men in spiritual offices should wear in the Church, and no where else, lest they incur the like punishment with Baltasar, 
Dan 5.  who abused the holy vessels of the house of God, in my opinion is not judiciously attributed by Platina unto this B. Stephanus: because the ordinance smelleth rather of judaism then of Christian religion, and the reason subjoined to the constitution is altogether impertinent. It was sacrilege indeed and a proud contempt of God in the person of Baltasar, to drink common wine with his harlots in the vessels of gold dedicated to the holy service of God, but an holy preacher to walk in the same apparel in the street wherein he preached and ministered the communion in the Church, this is no sin nor a thing forbidden by any Apostolic precept. But Platina is dreaming when he ascribeth such srivolous constitutions to a Bishop, preparing himself for death: for Platina supposeth that he was martyred in the days of Galliexus. Let the reader mark upon what sandy ground of frivolous constitutions (and falsely alleged) Popish faith is grounded. The decree of Stephanus concerning marriage, 
Tom. 1. Concil. ● Gratia no.  bearing that the Priests, Deacons, & Subdeacons', of the Oriental Church were coupled in matrimony, but in the Roman Church no person in a spiritual office from the Bishop to the Subdeacon had liberty to marry; if it were true, as it is assuredly false, the Oriental Church hath a great commendation, because they would not be wiser than God, and they would not lay the yoke of the ordinances of men upon the consciences of their Churchmen: but prohibition of marriage (which I have proved to be a doctrine of devils) cannot be referred to so ancient a beginning.  
The Roman church desirous to be masked with a show of antiquity, they have attributed Canons to the Apostles which are not found in their writings. Yet it is a shame to the forgers of these canons to be found the principal impugners and transgressers of them, 
cap. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, A Bishop, elder, or deacon, who under pretence of religion putteth away his own wife, if he cast her off, let him be excommunicated: and if he persevere in so doing, let him be deposed. How can this constitution of Stephanus agree with the Canons of the Apostles? here I appeal to the consciences of honest and upright men if they find not that the lie is not only repugnant unto the verity, but also unto itself. The supposititious Canons of the Apostles, and the supposititious constitutions of Stephanus cannot both consist. I know what they answer, viz. that the Canons of the Apostles speak of those Bishops, Elders, and Deacons, who had wives when they were admitted to ecclesiastical offices, these should not put away their wives under pretence of religion: but concerning others who were unmarried in the time of their admission the 25. Canon declareth otherwise. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to unmarried men who are promoted to the clergy, we command that if they please they shall marry, but only readers and singers, to wit, shall have this privilege. It is an unsufferable thing to hear such levity and inconstancy imputed to the holy Apostles, that they debarred no man from the office of a Bishop, Elder or Deacon, because he was a married man. O but if any man enter unmarried to be a Bishop, Elder, or Deacon, than he must not marry. If marriage had been an unclean thing it might have debarred men from entering into holy offices, but if it be a clean thing, it cannot exclude them after they have entered.  
The other decreet alleged out of Gratian, dist. 79. Oporrebat ut haec, etc. that by the constitution of Peter and his successors it was ordained, that one of the Cardinal Elders or Deacons should be consecrated to be Bishop of Rome, & no other. Such styles of pre-eminence are unknown to scripture, 
Xistus. 2.  and to the antiquity of this time. Xistus or Sixtus the 2. of that name, and in number the 23. Bishop of Rome succeeded to Stephanus, and governed 2. years, 10. months, 23. days. 
Euseb lib. ●. cap. 27.  And Func. Chron, 11. years, such uncertainty is in counting the years of their administration. The chair of Rome through the vehemency of persecution was vacant without a successor 1. year 11. months, 15. days, as Damasus granteth, and Onuphrius the corrector of Platina cannot deny. 
Note.  If the Bishop of Rome be the head of the Church, than was the Church headless almost for the space of two years.  
To Xistus 2 succeeded Dionysius 24. 
Dionysius.  Bishop of Rome, and continued in his ministration 9 years, according to the computation of Eusebius. Damasus assigneth unto him 6. years & 2. months, Marianus 6. years and 5. months: such certainty is in the chief and principal ground of the Roman faith, concerning the succession of the Roman Bishops, that scarce two writers do agree in one mind concerning the time of their succession.  
To Dionysius succeeded Felix 1. the 25. Bishop of Rome, 
Felix 1. Euseb. lib. 7. cap. 32.  and governed 5. years. He lived in the days of Aurelian the 9 persecuter, 
Platin.  and obtained the honour of martyrdom. In the three supposititious decretal epistles assigned to him, the second epistle written to the Bishops of the Provinces of France, very solicitously careth for Bishops that they be not accused by secular men, but with so many caveats, as in effect exempteth them from all accusation. The language wherein the epistle is indicted, cannot agree with the ornat style of the Latin tongue in this age, he being a Roman borne, as, Platina writeth. Post quam ipse ab ●s charitatiuè conventus fuerit. Ad summos primates causa ejus canonicè defertur. Concilium regulariter convocare debebunt, etc. The Galilean language manifested not more evidently that Peter was a man of Galilee: then the first of these 3. phrases manifesteth that the foresaid epistle was compiled in a time of great barbarity. 
Mat. 26.73.   

Eutychianus. ●●seb lib 7. cap●2 ●2. caius. Euseb lib. 7. cap. 32. Func. chron.  Eutychianus the 26. Bishop of Rome followed after Felix 1. Heme continued scarce ten months in his ministry.  
Caius the 27. Bishop of Rome succeeded to Eutychianus and continued 15. years. He lived in the days of the persecution of Dioclesian, and lurked for a time in subterraneal places. In the end he was found out by the persecuters, and put to death, and with his brother Gabinius and his brother's daughter Susanna suffered martyrdom. 
Platin. de vita.  Here it is to be marked that many martyrs died before the edict of horrible persecution was set forth in the 19 year of Dioclesian's reign. For Marcellinus succeeded to Caius, 
Func.  Anno 298. but the cruel edicts of persecution of Dioclesian were not set forth before the 308. year of our Lord. Whereby it appeareth evidently, that many Christians were put to death before the edicts of horrible persecution were renewed by the Emperor Dioclesian. So hard was the outward estate of Christians, that they were put to death upon the warrant of the edicts of Valerian and Aurelian, before the edicts of Dioclesian and Maximian came forth. To Caius is attributed the constitution of ecclesiastical orders and degrees, by which men must mount up to the dignity of a Bishop. 
Platin. De●●ct. Cai●. ●x lib. Pent. D●m●●.  First he must be Ostiarius, next Lector, 3. Exorcista, 4. Acoluthus 5. Subdiaconus, 6. Diaconus, 7. Presbyter, and last of all Episcopus.  
This order of ascending by degrees to the dignity of a Bishop is confidently referred to the constitution of the Apostles: but I say, Beatus qui non credit, that is, happy is he who believeth it not. 
Note.  Like as within scripture there is no lie, so likewise without scripture there is no truth in matters of faith, ordering of manners, and appointing of ecclesiastical offices, all that is necessary is contained in the written Word of God. But now to perform a part of that which I promised in the end of my treatise of Antiquity, and to let evenry man see what unlearned Asses they have been who have set forth the feigned. decretal epistles of the fathers of this age. In the epistle written by Caius to the Bishop Felix abovementioned, he saith, If any man, of what dignity so ever he be, delate such persons (viz. Bishops, Elders, Deacons) for faults that cannot be proved, let him understand that by the authority of this constitution he shall be counted infamous. This constitution hath three parts: First, that no ecclesiastical 1 person should be accused before a secular judge. Secondly if any accusation be intended against Bishop, Elder, or Deacon, it should be qualified by sufficient probation. Thirdly if the accuser succumb in probation, he should be counted infamous how eminent so ever his dignity and estate shall be.  
The compiler of this supposititious decretal epistle had no consideration of the time wherein Caius lived. It was a time of persecution, Christian Bishops were continually drawn before secular judges, & accused of odious crimes whereof they were most innocent: and Caius himself was compelled to lurk a long time in a subterraneal cave. At this time to bring in Caius, as it were sitting in a throne, commanding that no Bishop should be accused before a secular judge, 
Note.  etc. what is this else but profusion of words without judgement and understanding? If this decretal epistle had been attributed to Bonifacius 8. Gregorius 7. Alexander 3. it had been a more competent time, and the constitution had seemed more probable to the reader. Moreover the language is like unto the matter itself. Intelligat jacturam infamiae se sustinere, in place of, jacturam fam●.  

Marcellinus. Platin. Func. Chron.  Marcellinus the 28. Bishop of Rome succeeded to Caius and ruled 9 years: he fainted in time of the persecution of Dioclesian, and sacrificed to idols, but afterward he repented as Peter did, and gave his life for the testimony of Christ. He who accuseth himself, closeth all other men's mouths from accusation of him: he who truly repenteth, by his repentance is restored to all the dignities of the children of God which were lost by sin: he who suffered martyrdom for Christ, and he whose body lacked the honour of burial for the space of 30. days, for the cause of Christ only (I say) his name should be kept in reverend remembrance as if he had not fallen.  
After Marcellinus succeeded Marcellus the 29. B. of Rome who continued in that Ministration 5. year. 
Marcellus.  6. months 21. days. He lived in the days of Maxentius, by whom he was enclosed into a filthy stable, to the end that lacking the salubrity of wholesome air, he might be destroyed with the filth & stink of the dung of beast: which thing also came to pass indeed, for he died in the stable. This holy martyr, so long as he lived, he made the stable like unto a sanctuary: for he never intermitted the holy exercises of prayer, & fasting: and the church when peace was granted to them by the mercy of God, builded a temple in that same place where the stable had been, 
Platin. de vitis.  wherein Marcellus died. The name of Marcellus is pretermitted by Eusebius.  

Eusebius.  After Marcellus succeeded Eusebius the 30. Bishop of Rome and continued 6 years, 1. month, 3. days. In his time Platina writeth that Helena the mother of Constantine found the cross of Christ. But Onuphrius himself is compelled to grant that both Damasus and Platina erred in that narration, because Constantine at this time had no dominion in Syria, 
Note.  neither was he as yet converted to the faith of Christ. But the tyrant Maximinus with great cruelty oppressed the Church of Christ in the bounds of Syria and judea. And therefore such as read the history of the primitive Church, let them read with judgement: because it is an easy thing to err, if any man give such undoubted credit to ecclesiastical writers as he giveth to sacred scripture.   

Of other Preachers and Doctors.  
TErtullian a learned Preacher of the African Province, 
Tertullian.  & of the city of Carthage, a man of a quick & pregnant wit, flourished under the reign of Severus, the fifth persecuter. When he came to Rome, he was not free of the envy and reproaches of the clergy of the Roman Church, and moved with anger, he declined to the opinion of the heretic Montanus, and wrote books against the true Church, such as the volumes following, De pudicitia, De persecutione, De i●iuni●s, De monogamia, De exsasi, lib. 6. and his seventh book against Apollonius.  
This lamentable defection of Tertullian, may be an example to all men of great understanding and excellent learning, not to be puffed up, nor to be high minded, lest they fall into the snare of the devil. For Tertullian wrote learned apologies for the Christians, 
jerom. cattle. scrip. eccles. Hist. Magd. cent. 3. cap. 10.  and mightily confuted the error of Martion: notwithstanding of all this, he was high minded, and joined himself to the opinion of Montanus. If he had kept himself free of this foul spot, he was worthy for his gifts to have been counted amongst the most famous Doctors of the Church, after the days of the Apostles.  
Origen the son of Leonides an Egyptian, 
Origen.  was a young man of seventeen years of age, when his father was martyred, in the persecution of Severus. His wit was so pregnant in his youth, and so capable of all kind of instruction, that his father would often uncover his breast when he was a sleep, 
Hist. Magd. cent. 3. cap. 10.  and kiss it, giving thanks to God, who had made him father of so happy a son. After his father's death, he sustained himself, his mother, and six brethren by keeping a School, for all his father's goods was confiscate, for his confession of Christ.  
When Origen had spent his young age, the description of his life, in Greek saith; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, when he was in his mid-age, the Churches of Achaia vexed with heretics, sent for him: and as he was upon his journey to Athens, he went through Palestina, and was ordained to be a Presbyter or Priest, by Alexander Bishop of jerusalem, and Theoctistus Bishop of Caesarea. This fact offended Demetrius Bishop of Alexandria, so highly, that he was full of rage against Origen: and wherefore? because he being a man of Alexandria received ordination to an Ecclesiastical office, from the Bishops of jerusalem, and Caesarea.  

Note.  When Bishops become serious in trifling matters, and have a greater regard to their own glory, then to the advancement of the kingdom of God: then that may be spoken of them, which Jerome writeth of Demetrius, Qui tanta in eum debacchatus est insania, ut per totum mundum super eius nomine scriberet, that is, He was so full of rage against him, that he replenished the world with writings mentioning the name of Origen. But consider what fault was in Origen, who was craving no ordination: And what fault was in Alexander and Theoctistus, men whose names shall be had in everlasting remembrance. They did nothing of intention to grieve the heart of Demetrius Bishop of Alexandria, but only being careful of the advancement of the kingdom of God, they endeavoured to strengthen the hands of Origen, against the heretics of Achaia, by conferring unto him, the call of a Presbyter. No man can justly offend against me, if I cast in this sentence, as a common admonition to all Preachers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let us not be over serious in ridiculous matters. The name of Origen was so famous, that not only the Bishops of Achaia, solicited him to come to their bounds for stopping the mouths of Heretics, but also he was sent for at two divers times to be present at the Counsels convened in Arabia, against heretics. Some Heretics afffirmed that the souls of men perish with their bodies, and are raised up again in the day of the resurrection, 
Coment. Func. in Chron. l. 6.  with the bodies, whom Origen mightily refuted. Likewise, he was present at the Council in Arabia, gathered against Berillus Bishop of Bostra, who denied that Christ was existent before his manifestation in the flesh, and by the travels of Origen, Berillus was reclaimed and reduced to the true faith: therefore I reckon him not in the roll of heretics. 
Euseb. l. 6. c. 33.  Firmilianus Bishop of Caesarea in Cappadocia, invited Origen to come to Cappadocia, where he detained him a long time. Likewise Mammea the mother of Alexander the Emperor, sent for him, to come to Antiochia, and had him in reverend regard. Likewise he wrote to the Emperor Philip, and to his mother, who was the first Emperor that professed the name of Christ. 
jerom. cattle. script. Eccles.  He studied to be acquainted with the Hebrew language, far contrary to the custom of his own Nation: and he conferred the Hebrew text with the Greek translations, not only the Septuagints, but also the translations of Aquila, 
Euseb. l 6. c. 17.  Theodosion, and Symmachus, and he found out the fifth, sixth, and seventh editions.  
Notwithstanding all these excellent gifts and renowned fame of Origen, he wanted not his own gross errors, and foolish facts. In expounding of Scriptures, he became a curious searcher out of allegories. Yet this father of allegories Origen, mistook the words of Christ spoken of eunuchs, 
Mat. 19.12.  There be some chaste, which have made themselves chaste for the kingdom of heaven: these words, I say, spoken in an allegor●coll sense, he took in a simple and unfigurate meaning, 
Euseb. l. 6. c. 8.  and gelded himself, to the end he might live without all suspicion of uncleanness. No learned man hath commended this fact of Origen, so far as my reading can extend, for if a man might lawfully dismember his own body, to the end he might live chastely, why might not a man in like manner cut off his own hand, to the end he should not in hasty motion of anger kill his neighhour? But the obedience of the commandments of God is seated in the heart, and more commended for voluntary subjection, then for necessity of abstinence of committing evil, because there is not an instument in the body able to commit transgression.  
Finally, by seeking of divinity without the bounds of the holy Scriptures of God, in stead of true divinity, he was entangled with foolish errors: concerning the creation of many worlds, one succeeding to another: concerning the pains of devils and wicked men, after long torments to be finished: and concerning the possibility of nature to keep the whole law of God. For which opinions, long after his death he was excommunicate in the fifth general Council, holden Anno, 551. Concerning his weakness in offering to Idols, rather than to suffer his chaste body to be abused, I have spoken in the history of the seventh persecution. He lived until the days of Gallus and Volusianus, and died in 69. year of his age, in the town of Tyrus, where he was buried.  
Cyprian was an African, borne in Carthage, in his youth altogether given to the study and practice of Magical arts. His conversion was by the means of Cecilius, a Preacher, whose name after he bore, and through occasion of hearing the history of the prophet jonah. 
jerom. catul. script. eccles. & comment in jona. jerom. ibid. Nazian. in laudem Cypriani.  After his conversion he distributed all his substance to the poor, and became first a Presbyter, and afterward Bishop of Carthage. He was banished in the persecution of Decius, and martyred under Valerian. The worthy D. I. Fox thinketh that Nazianzen commendeth another Bishop of that same name borne in Antiochia, and Bishop in Antiochia, who suffered martyrdom in the days of Dioclesian.  
This Cyprian Bishop of Carthage, was a man full of love, a great comforter of Cornelius, Bishop of Rome. He suffered martyrdom, as jerom writeth, that same day, albeit not in the same year, 
jerom. cattle. script. eccles.  that Cornelius concluded his life by glorious martyrdom. He had great strife against two contrary Sects, viz. againsh Novatus, who was excessive rigorous against those who had fallen in time of persecution: and against Novatia●us and Felicissimus, who by the contrary would have had both Heretics and Apostates received without all form of Ecclesiastical discipline. 
Hist. Madg. cent. 3. c●p. 10.  He esteemed much of those who suffered rebuke for the Name of Christ: and he said of the metal mines, that those that were condemned for Christ's sake to work in them; that whereas they were wont to deliver gold, 
Note.  and silver, and precious things unto the world; now by the contrary, the mines receive gold, and silver, and the most precious things in the world: counting the Confessors and Martyrs of Christ the rich treasures of the earth, of whom the world was not worthy.  
His opinion concerning rebaptising such as were baptised by Heretics, albeit it was erroneous, yet his modesty in not damning them rashly, who were of a contrary opinion, is greatly praised by Saint Austen, who saith that the modesty of Cyprian in his error, was more to be regarded, than a sound and right opinion concerning baptism, without humility and modesty. 
Aug. de Baptis. contra Donat. lib. 5. cap. 17.  He was a faithful builder of the house of God, not by word only, but also by writing, and his books remain to this day, as a precious treasure in the Church of Christ. The book de Revelatione capitis Iohannis Baptisiae, is supposititious, because in it mention is made of the reverence that Pipinus King of France did to the head of john Baptist, when it was transported from Constantinople to France; and it is known that Pipinus was not borne 300. years after the martyrdom of Cyprian: how then could Cyprian write of a fact done so long time after his death?  
The Church of Christ was multiplied under the persecutions of S●verus, Maximinus, Decius, Valerian, Aurelian, and Dioclesian. All these six persecutions are comprehended in the third Centurie.   

Bishops of jerusalem.  
IN jerusalem was Narcissus, 
Narcissus.  against whom wicked men combined themselves together, with forged accusations and false testimonies, sealed up with oaths and imprecations, to grieve the heart of Narcissus, in so much that he left his calling, and fled to the wilderness, where he lurked a long time. But the false witnesses who bare testimony against him, 
Examples of God's justice against false witnesses.  escaped not unpunished by the hand of God: One of them and his whole family and substance was burned with fire: another of them was stricken with an heavy disease, such as he himself in his imprecations had wished unto himself: the third was terrified with the sight of the judgements of God, that lighted upon the other two, and he repent, and poured out the grief of his dolorous heart in such abundance of tears, 
Euseb. c. 6. l. 9  that he became blind. All these false witnesses were punished, and he who was penitent, albeit the Lord pardoned his sin, yet he chastised him with temporal punishments.  
The Bishops of the next adjacent Churches, because they knew not what was become of Narcissus, they admitted another called Dios, 
Dios. Germanion. Gordius.  who continued but a short time. To him succeeded Germanion: and after Germanion, Gordius, in whose time Narcissus manifested himself to the Church of jerusalem, who requested him to take his office again: for they reverenced him as a man raised from death to life again, and the punishment of God inflicted upon his accusers, increased their reverence toward him. He was old, and not able to discharge the weighty office of a Bishop: therefore Alexander a worthy man, 
Alexander.  was joined as fellow labourer with him. Eusebius writeth that he was admonished by a celestial vision of the will of God, that he should be Bishop of jerusalem with Narcissus (for he had been Bishop of another paroach before, in Cappadocia): by the like celestial vision, 
jerom. cattle. script. Eccles.  Narcissus and other of the Clergy were admonished, that the day next following, a Bishop should enter into jerusalem, whom God had appointed to be an helper to Narcissus. He defended Origen against the fury and madness of Demetrius Bishop of Alexandria, who set both himself and others to great business for a matter of no importance, as is said. 
jerom. ibid.  In the persecution of Decius, he was carried to Caes●rea, closed in a dark prison, and died a Martyr, as hath been declared. Alexander is supposed to have been the 35. Bishop of jerusalem. 
Euseb. l 7. c. 14. Func. Chron.  Mazabanes, Hymeneus Lebdas, Thermon, all these followed Alexander.   

Bishops of Alexandria.  
IN Alexandria to Philetus and Demetrius, succeeded Heraclas the twelfth Bishop of that town. 
Heraclas.  He was disciple to Origen, and a fellow labourer with him in governing the School of Alexandria, in the end he was chosen to be Bishop of Alexandria: 
Dionysius.  whose successor was Dionysius, the thirteenth Bishop, whom God delivered miraculously from the hands of persecuters, in the days of Decius, by the sudden assault of a number of people, who had been at a marriage feast. When they heard that Dionysius was taken by soldiers, and led away to Taposiris, they arose from table and followed with a speedy pace, & with a tumultuary voice, so that the soldiers who had Dionysius in keeping, were afraid and fled: and so Dionysius by the great providence of God, was delivered out of the hands of his enemies. After him Maximus, 
Euseb. l. 6. c. 40. Func. chron.  Theonas, Petrus, a Martyr under Dioclesian and Achillas, were Bishops of Alexandria.   

Bishops of Antiochia.  
AFter Serapion, 
Asclepiades.  succeeded Asclepiades the ninth Bishop of Antiochia: of whom Alexander Bishop of jerusalem (being the prisoner of Christ in Caesarea) wrote unto the people of Antiochia, that it was a comfort to him, and it made his imprisonment and bonds the more easy, that he heard it reported that Asclepiades, a man well exercised in the true faith, 
Euseb. l. 6. c. 1●. Zebenus.  by the providence of God, was made Bishop of Antiochia. Philetus was the tenth: Zebenus the eleventh: and Babylas was the twelfth Bishop of Antiochia, 
Babylas.  of whom Eusebius recordeth, that he died in prison: like as Alexander Bishop of jerusalem ended his life in prison: both the one and the other, 
Euseb. l. 6. c. 39  suffered such kind of martyrdom under the persecution of Decius.  
In the Catalogue of Emperors, catholic Bishops and Heretics, subjoined to the Ecclesiastical History of Theodoretus: we read that Babylas Bishop of Antiochia, would not suffer Decius to enter into the Temple wherein Christians were convened, and that before he was beheaded, he gave direction to bury with his body, the chain also, wherewith his body had been bound, as a funeral ornament of his buried body. But Eusebius deserveth best credit, who affirmeth that he died in prison, and maketh no mention of his beheading. Some imagine that he who died in prison, and he who was beheaded, were both Bishops of Antiochia, but living in different ages: yet seeing the Catalogue aforesaid, speaketh of this suffering under the Emperor Decius, it is more probable that there is some oversight in the writer of the Catalogue. To Babylas succeeded Fabius. 
Fabius.  He was entangled with the error of Novatus, but was reclaimed again by the vigilant travails of Dionysius Bishop of Alexandria. 
Euseb. l. 6. c. 44. Demetrianus. Paulus Samosatenus. Domnus.  Demetrianus a married man, was successor to Fabius. Paulus Samosatenus a pestilent Heretic, was the fifteenth Bishop of Antiochia. Domnus the son of Demetrian the sixteenth, Timeus the seventeenth, Cyrillus the eighteenth, and Tyrannus the ninteenth Bishop of Antiochia.  
The names of the Bishops of Rome, Alexandria, and Antiochia, were the more accurately observed and registered after the Council of Nice (albeit I recite them before) because it happened in that generll Council, that for timous suppressing of heresies, the Bishops of these places were called patriarchs, and had power to convocate Counsels within their own bounds, for suppressing of Heretics. Always it fell out far contrary to the expectation of holy fathers: for the patriarchs were the chief protectors of heresy, as the history of the subsequent Centuries evidently declareth. Nevertheless in this Centurie beside those men of God above mentioned (nothing inferior in spiritual graces to the Bishops of Rome, Alexandria, Antiochia and jerusalem) there were many worthy men in other places, such as F●rmilianus Bishop of Caesarea in Cappadocia, a man familiarly acquainted with Origen. Gregorius and Athenodorius, brethren and Pastors in Pontus. Helenus' in Tarsus, and Nicomas in Iconium. Theotectus in Caesarea Palestinae. 
Euseb. l. 7. c. 2●.  Maximus in Bostra. Eusebius and Anatholius Bishops of Laodicea. Quirinus' Bishop of Scesiana, or as others call it, Scescania, a worthy martyr, about whose neck a millstone was hanged, 
Func. Chron.  as hath been before declared.  
I make an end of this second head with the greater gladness, that I perceive the little stone hewed out of the mountain without hands to be waxing and growing to the bigness of a great mountain, replenishing the whole earth, even in the time of most horrible persecutions.    

CENTURIE. FOUR  

Bishops of Rome.  

Plat. ●. M●litiad●●.  AFter Eusebius, Miltiades governed the Roman Church 4. years, 7. months, and 8. days. His ministration was in the days of the reign of Constantine, to whom the Emperor remitted the controversy betwixt Cecilianus and the Donatists, 
Euseb. lib. 10. cap. 5.  to be judged by him and his Colleagues, Rheticus Maternus, and Marinus. The Donatists would not rest upon the determination of Miltiades, and his Colleagues. And therefore the good Emperor appointed this cause of new again to be judged in Arles, 
August. epist. 68  by a number of Bishops of Spain, Italy and France. In the Council of Arles, Cecilianus was likewise absolved, and the Donatists again succumbed in their probation. Notwithstanding they appealed to the Emperor Constantine: and when the Emperor heard the cause of Cecilianus pleaded before himself, the Donatists could not prove, that either Cecilianus had been admitted Bishop of Carthage by a man who was Proditor, or yet that he had admitted any other man culpable of the like fault to an Ecclesiastical office. If the Bishop of Rome had been supreme judge in all Ecclesiastical causes, Constantine had done him wrong, to appoint other judges to judge in this cause, after the B. of Rome, and his Colleagues, had given out their definitive sentence. 
August. epist. 162. & 166. August. Caus●la●o. epist. 86.  His ordinance concerning prohibition of fasting upon the Lord's day, expedient at that time to be a distinguishing note of true Christians, from Manichean heretics, whose custom was upon the Lord's day to fast. The purple garment, the palace of Lateran, the superiority of the town of Rome, and government of the West, which honours some allege were conferred by Constantine to Miltiades and Silvester, is a fable not worthy of refutation: all these honours the Emperors of the West, successors of Constantine, possessed, & not the Bishop of Rome, for the space of many hundreth years.  
To Miltiades succeeded Silvester, 
Silvester. Platina, de vita Silvest. S●crat. lib. 1. cap. 6. Theo. lib. 1. cap. 2.3.  & ministered 23. years, 10 months, and 11. days. In his time was the heretic Arrius excommunicated by Alexander, without the foreknowledge of the B. of Rome: It was enough, that after excommunication intimation was made to other bishops, which duty the B. of Alexandria neglected not. Learned men should be ashamed of fables, to say that Constantine was baptised by Silvester, for Silvester was dead before Constantine was baptised. And Platina himself is compelled to grant, that Marcus, the successor of Silvester, 
Euseb de vita Const●nt. lib. 4.  governed the church of Rome in Constantine's days. And Eusebius testifieth, that Constantine was baptised in Nicomedia, immediately before his death. Concerning the donation of Constantine, wherein he conferreth the doninion of the West to the B. of Rome, 
Simile.  it is like unto a rotten egg, which is cast out of the basket, lest all the rest be set at the less avail. No ancient writer maketh mention of any such thing. Yea Constantine, in his testamental legacy, allotted the Dominion of the West to two of his sons, namely, to Constantinus younger, & to Constans. 
Note.  How then had he, by an anterior disposition, resigned these Dominions to the B. of Rome? If Papists be not better countenanced by Antiquity in other things, 
Marcus. Platin. de vita Mar. julius. So●om. l. 4. c. 8.  then in this point, they have no great cause to brag of Antiquity.  
To Silvester succeeded Marcus, and ministered 2. years, 8. months, and 20. days.  
After Marcus, julius governed the Roman church, 15. years Sozomenus attributes to julius 25. years. His ministration was in the days of the Emp. Constantius & his brethren. He was a defender of the true faith, & a city of refuge to those who were persecuted by Arrians: as namely, to Athanasius B. of Alexandria, 
Socrat. lib. 2. cap. 15.  Paulus B. of Constantinople, Asclepas B. of Gaza, Marcellus B. of Ancyra, & Lucius B. of Adrianopolis: All these were unjustly deposed from their offices by the Arrians & had recourse to julius. He was neither ashamed of the Gospel of Christ, nor of his afflicted servants. In the council of Sardica great honour was conferred unto him, to wit, that men unjustly condemned by Arrians, should have refuge to julius: to whom they gave power of new again, to judge their cause. This was an Act of the council of Sardica, & not of the Nicene council (as was confidently alleged in the council of Carthage) and a personal honour conferred to one man alone, for respective causes: but not extended to his successors, as though all the Bishops of Rome at all times should be judges of appellation. The Arrians were sore grieved for this, that julius both in word, and deed, and writ, assisted Athanasius and his complices. The chafing letters, and mutual expostulations, that passed betwixt julius and the Arrians convened in the Council of Antiochia, are to be read in the History of Socrates. 
Socrat. l. 2. c. 15. Idem, lib. 2. cap. 17.  Platina, in the grandoure of his speeches, is inconsiderate, as if julius had damned the presumption of the Oriental Bishops, who durst convocate an assembly without licence before obtained from the Bishop of Rome. 
Sozom. l. 3. c. 10.  No such thing is contained in the letter of julius, but only an expostulation, that they did not advertise him of their Council, to the end he might have sent his Ambassadors, and given unto them his best advice. julius knew the Constitutions of the Nicene Council, 
Ruffin. l. 1. c. 6. Canon. 6.  which gave power to every Patriarch within his own bounds, to convocate Counsels.  
To julius succeeded Liberius, 
Liberius. Damas. Marian. jerom.  and continued six years: some assign unto him eighteen years, others nineteen years: so uncertain is the computation of the years of their government. He governed the Church of Rome in the days of Constantius, by whom also he was banished to Thracia, because he would not consent to the deposition of Athanasius: which point was seriously urged in the Council of Milan. 
Theod. l. 2. ●. 15.16.17.  Theodoretus giveth ample testimony of his constancy and freedom of speaking to the Emperor (not disagreeing with his name) before his banishment. In his absence Foelix the second was chosen to be Bishop of Rome; to whom Theodoretus giveth this praise, that he adhered firmly to the Nicene Council: but blameth him for this, that he received his ordination from Arrians. 
Theod. ibid.  Notwithstanding he was more hated by the Arrians, than was Liberius, & was put to death by them, 
Platina, de vita Foeli●.  after he had governed one year, four months, and two days. After two years' banishment, Liberius returned back again to Rome. Theodoretus is silent in the matter of his praises after his returning. 
Hilar. in fragment.  Hilarius, Bishop of Poitiers affirmeth, that he both consented to the deposition of Athanasius, and to the council of Sirmium. There is nothing lacking now to give out a determinate sentence, whether or no the Bishop of Rome may err in matters of Faith: but only the appearance of the great Advocate of all evil causes Onuphrius, who will needs find out some old parchment, or some unknown manu-script, to free the Chair of Rome from all suspicion of error in matters of faith. 
Bellarm. de Rom. Pont. lib. 4 cap. 9  But Bellermine gives over his cause, and can find no sufficient Apology for him, because his letters written to the Emperor Constantius after his returning from banishment, smells of arianism.  
After the death of Liberius, 
Damasus.  succeeded Damasus, and ruled 18. years, in time of the reign of julian, of jovinian, and of Valentinian: 
Socrat. lib. 7. cap. 9 Ruff. l. 2 c. 10. Socrat. lib. 4. cap. 29.  his competitor Vrsinus had many favourers, in so much that the question who should be elected Bishop of Rome, was tried by the sword, rather than by reasons, suffrages, and votes: so that in the Church of Sisinum were slain to the number of 137. persons. Damasus prevailed, and had the upper hand. He was friendly to Peter Bishop of Alexandria, whom Lucius an Arrian Bishop imprisoned: 
Theo. lib. 5. cap. 9  but he escaped, and fled to Rome, as Athanasius had done before in the days of julius. He damned the Heresy of Apollinaris, in a council met at Rome. His Epistle written to the Oriental Bishops, wherein he intimates unto them the condemnitory sentence pronounced and Apollinaris and his disciple Timotheus, 
Theod. ibid.  is indicted with the swelling pride of a lofty mind, breathing sovereignty and pre-eminence above all other Churches, as if the Roman Church were that only Apostolic chair, whereunto all other Churches ought homage and reverence. 
Basil. epist. 10. ad Euseb. Samosat.  So that Basilius, Bishop of Caesarea in Cappadocia, complains of the pride of the West, because they cared only for their own pre-eminence, but not for the estate of their persecuted brethren in the East, under the Arrian Emperor Valens, whose estate they knew not, neither sent they messengers to visit them, neither would they receive true information concerning the estate of their brethren. Yea, and Basilius saith, that he purposed oft times, to have written to the chief of them, that is to Damasus, that he should not count the splendour of pride to be true dignity, 
Note.  and honour. Where it is to be marked, that when he speaks of Damasu●, he called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the principal of them, to wit, of the Churches of the West: but not the supreme governor of the universal Church, neither the sovereign commander of the Churches of the East. It is ignorance of the Ecclesiastical history, that makes men to imagine, that the supremacy of the Bishop of Rome is an ancient thing. When Damasus damned the heresy of Apollinaris, in the council convened at Rome, it was the year of our Lord, 379. according to the computation of jerom: and at this time the very aiming to supremacy is counted Splendour superbiae, that is, the splendour of pride. Damasus wrote concerning the lives of the Bishops of Rome preceding his time: and was familiarly acquainted with jerom, as Ieroms writings clearly declare.  

Siricius. Socrat. l. 7. c. 9 Hist. Magd. Cent. 4. cap. 10. Malac. 2. verse 14.  To Damasus succeeded Siricius, and ministered 15. years: at what time Gratianus and Valentinian obtained the Imperial government: he ordained, that married men, who were admitted to Ecclesiastical offices, after their ordination should abstain from the company of their wives as if it were great devotion to a man to transgress against the wife of his youth the wife of his covenant, 
Platin. de vita Pontif.  and his companion in all his wearisome labours. His prohibition of the second marriage, smelleth of the Heresy of Montanus. In his time with pride of the Clergy at Rome was joined unsatiable avaritiousnesse, 
Lege 27. the Episcop & Cleri. in C. Thodos.  increasing daily by degrees, so that the Emperor's Valentinian the 11. and Theodosius, were compelled by a law, to inhibit widows under pretence of devotion to leave their houses, treasures, and householdstuff, to the Church, to the utter impoverishing and undoing the estate of their children.   

Bishops of Alexandria.  
IN the third Centurie we rested at the name of Achillas, 
Alexander●  Bishop of Alexandria, whose successor was Alexander. His accurate disputation concerning the unity in the Trinity, made Arrius a presbyter in Alexandria, to think that Alexander was entangled with the error of Sabellius: Hereof arose contentious disputations, new opinions, exulcerate minds, and open schisms. This intestine malady was not unknown to the good Emperor Constantine, who sent Hosius Bishop of Corduba, a man singularly beloved of the Emperor, together with persuasive letters from the Emp. exhorting both Alexander & Arrius, to leave accurate and profound disputations, and keep inviolably the peace and unity of the Church: But no means could avail until this question was decided by the determination of the general Council of Nice.  
After the Council of Nice had damned the opinion of Arrius as Heretical, 
Athanasius. Theod. l. 1. c. 25. Sozom. l. 2. c. 17  Alexander continued not above five months' alive: In the last period of his life he called for Athanasius, but he was not present: Of whom Alexander said; Thou hast escaped, but shalt not escape, fore-prophecying, that Athanasius should undergo the weighty charge, which he, giving place to nature, and to the calling of God, was leaving. Athanasius in his young years and childish plays was counterfeiting divine mysteries, and baptising children: 
R●ff. l. 1. c. 14.  yet after such due form of interrogatories and answers preceding Baptism, 
Hist. Magd. cent. 4 cap. 10.  that Alexander, the Bishop durst not presume to rebaptize those who apparently in childish simplicity had been made partakers of divine grace. He began no sooner to accept the weighty charge of the Church of Alexandria, Anno, 333; but the Arrians began to fret and offend, knowing how diligent he attended upon Alexander his predecessor, at the council of Nice, and how vigilantly and wisely he had detected the lurking absurdities of the vild Heresy of Arrius: And they thought the preferment of Athanasius was the utter undoing of their opinion. Therefore they conspired against him, 
Socrat. lib. ●. cap. 35.  and by a multiplied number of false accusations prevailed somewhat against him, even in the days of the Emperor Constantine. But in the days of Constantius and julian, almost the whole world conspired against him: so that except he had been upholden by that grace that cometh from above, it was not possible that he could have borne out such unsupportable hatred. 
Nazianzen. in laudem Athanasii. Sin●●l.  justly did Nazianzen compare him in time of adversity to the Adamant, and in time of prosperity to the Magnes. In time of adversity no trouble overcame him: in time of prosperity, he alured the hearts of men more intractable than iron, to embrace the truth of God.  

The troubles of Athanasius.  Now seeing Athanasius lived six and forty years, governor of the Church of Alexandria, his great troubles cannot be comprised in better order, then by declaring shortly what troubles he sustained: first in Constantine's days, next under the reign of Constantius: thirdly, under the reign of julian: & last to speak of his peaceable end under the reign of the Emperor Valens, albeit he was an Arrian Persecuter. In the days of Constantine first he was accused by an effronted harlot, whom the Arrians had suborned to bear false witness against him: but Athan. guided the matter with wisdom, and suffered Timotheus, a worthy Presbyter, 
Theod. l. 1. c. 29.  to speak (whom he had brought in with him to the Council) but he was silent himself. The impudent woman pointing out Timotheus by the finger (as if he had been Athanasius) with clamours void of all womanly modesty, affirmed that he had abused her in whoredom, so that all who were present were ashamed of her impudency. This was done in the Council of Tyrus, to the perpetual shame of the Arrians, who subborned an harlot to accuse the faithful servant of Christ without a cause.  
Secondly, they accused him for this, that he had cut off the hand of Arsenius, sometime his own servant: and for greater evidence, they produced in the Council of Tyrus before the judges, the hand of a man enclosed in a case: which hand they affirmed that Athanasius had cut off from Arsenius. This they spoke the more confidently, because they supposed that Arsenius remained still kept in their own custody: 
Note.  but by the providence of God he escaped, came to Tyrus, and was presented before the Council, having both his hands perfect, sound, and unmutilated. After this the Council was full of confusion, for the Arrians cried, that Athanasius by magic arts deluded the senses of men: and they were purposed, by violence and force to lay hands upon him, and to tear him in pieces: but he fled by a ship, and came to Constantinople, where the Emperor was, as shall be declared, God willing. The rest of his accusations, and how they dealt against him most unjustly and falsely, and gave out a sentence of deposition against him in his absence, I remit unto its own place.  
Under the reign of Constantius, Athanasius was compelled to fly at two diverse times. First, while the Emperor Constans was yet alive, who procured a Council to be gathered in Sardica, wherein the cause of Athanasius was tried, and he found innocent: and was sent back again and restored to his place. 
Theod. l. 2 c. 8.  For Constantius feared the menacing letters of his brother Constans, who threatened to lead an army to the East, and to possess Athanasius in his place again, 
Idem lib. 2. c. 13  if his brother lingered in doing of it. After the death of Constans, Sabinianus was sent to kill Athanasius, but he escaped miraculously, as hath been declared.  
Again, he was compelled first to fly, and afterward to lurk in the days of julian. He was restored again by the good Emperor jovinian: and he continued in his ministration until the days of Valentinian and Valens: 
Ruffin. l. 1. c. 34.  and although Valens was a cruel persecuter, yet he abstained from persecuting of Athanasius, for honour of his grey hairs, and for that he was reverently regarded of all men. 
Sozom. l. 6. c. 19  Thus Athanasius, full of days, died in peace, after he had governed the Church of Alexandria 46. years.  
To worthy Athanasius, 
Peter.  succeeded Peter, whom the Emperor Valens caused to be imprisoned, and Lucius an Arrian Bishop, to be seated in his room. Lucius was made Bishop of Alexandria, against all kind of Ecclesiastical order: neither did the people crave him, nor the clergy of Alexandria approve him, 
Theod. l. 4.22.  nor any Orthodox Bishop give him ordination. Peter escaped out of prison, and fled to Damasus Bishop of Rome. Lucius like unto a ravening wolf, not only banished the Homousians out of Alexandria and Egypt, but also that which was more insolent, and never attempted before: he persecuted the Monks who dwelled in solitary places of the wilderness, and banished them, who had already banished themselves, from all the delicate pleasures of the world. But mark, To what place could men be banished, who inhabited the desert places of barren wildernesses? He caused them (especially Macarius and Isidorus) to be transported to an Isle, wherein no Christians were to be found, but only Pagans, and worshippers of devils.  
When these prisoners of Christ approached near unto the Isle, the devil left his old habitation, to wit, the mouth of the Image, from whence he was accustomed to speak; and he possessed the Priest's daughter, who ran vn●● the shore, and cried, words not unlike to those which were spoken to Paul and Silas in Philippi, by the maid who had the spirit of divination: 
Acts. 16.17.  and after this the devil left her, lying upon the ground, as though she had been dead. But the men of God, 
Note.  by their supplications to God, restored the young woman to health, and delivered her to her father. The Inhabitants of the Isle, who saw the wonderful works of God, received the faith, and were baptised in the Name of Christ. Lucius was so dashed with the fame of this wonderful work, and with the crying out of people against him, that he permitted the foresaid Monks to return back again to their own places.  
After Peter succeeded Timotheus, 
Timotheus.  for one cause worthy to be blamed, because he favoured the usurpation of Maximus Cynicus, who presumed without a lawful calling to be Bishop of Constantinople. And after him Theophilus succeeded, whose attempts against Chrysostom I remit to the next Centurie.   

Bishops of Antiochia.  
IN Antiochia, 
Vitalius.  after Tyrannus, succeeded Vitalius, about the time that the rage of the tenth Persecution began to be assuaged: therefore he re-edified a Church in Antiochia, which had been demolished in the time of the persecution of Dioclesian: 
Philogonius. Theod. l. 1 c. 3. Eustatius. Theod. l. 1. c. 7.  and his successor Philogonius, perfected the building. To whom succeeded Eustatius, who was present at the Council of Nice, and was Moderator and mouth to all the rest. Eusebius sometime Bishop of Berytus, afterward Bishop of Nicodemia, and last of all Bishop of Constantinople: 
Soc. l. 1. c. 24.  did insinuate himself in favour with the Emperor Constantine, and obtained from him liberty to go to jerusalem, and to visit the Temples that Constantine had lately builded in Bethlehem, jerusalem, and upon Mount Olivet. To him resorted a number of Arrian Bishops, who had all secretly conspired against Eustatius, and subborned a vile woman to accuse him of whoredom. The Arrians upon the simple deposition of a woman, subborned by themselves: 
Theod. l. 5. c. 21.  contrary to all kind of order, deposed Eustatius, and persuaded the Emperor to banish him, as a man convict both of adultery and of tyranny. But the Lord laid his correcting hand upon the woman, whom the Arrians had suborned, so that she died, sore tormented with a grievous sickness, and confessed that money was given unto her to accuse Eustatius, 
Note.  and that she had sworn deceitfully, because the child procreated with her, was begotten by Eustatius a Smith of that name, but not by Eustatius Bishop of Antiochia.  
The Arrians in the days of Constantine, had no great upper hand, except only in the matter of Athanasius his banishment to Triere: and in the deposition and banishment of Eustatius to Illyricum. But in the days of Constantius they took boldness, and planted Arrian Bishops, in all principal places: so that in Antiochia (after Eustatius) Eulalius, Euphronius, Placitus, Leontius, Eudoxi●s, all these were Arrian Bishops, placed by them in Antiochia. In the end Meletius was ordained Bishop of Antiochia, 
Meletius.  a man of great gifts, whom the Arrians transported out of Sebastia in Armenia, and placed him in Antiochia; supposing that by his excellent learning, many should be alured to their opinion: but it fell out far otherwise; for Meletius professed the true faith. Only the reprovable form of his entry, by receiving ordination from Arrian Bishops, was the ground of remediless schisms in the Church of Antiochia. There had been already two factions in the town; to wit, Arrians, and Eustatians: now the third faction is added of them, who were called Meletians, with whom Eustatians did not communicate, but abhorred them as they did the Arrians. 
Theod. l. 3. c. 4.   
This schism endured after the death of Meletius for the space of fourscore and five years. Meletius was banished in the days of Constantius, 
S●●●r●. l. 2. c. 44.  and Euzoius an Arrian Bishop, placed in his room. He was restored again by julian, only for desire he had to undo things done by Constantius, and to bring his name to disgrace. 
Socrat. lib. 3. cap. 1.  Likewise under the reign of the Emperor Valens, he was banished the second time. He governed the Church of Antiochia five and twenty years, 
Soz●m. l. 6.7.  and died in Constantinople, immediately after the second general Council: and was carried to Antiochia, to be buried there.  
The ordination of Paulinus to be Bishop of Antiochia, 
Paulinus.  Meletius being yet alive, was the foolish fact of Lucifer Bishop of Calaris, in the Isle of Sardinia. He was restored from banishment in the days of julian. and took purpose, accompanied with Eusebius, Bishop of Vercellis in Liguria, who was likewise restored at that same time, to visit the estate of their brethren. 
S●●. l. 3. c. 6.  Eusebius addresseth himself to Alexandria, and conferred with Athanasius. But Lucifer went to Antiochia,, where he found miserable distractions, even amongst those who professed one and the self same Faith. When exhortation to unity could prevail nothing, but the dissension daily increased, he ordained Paulinus presbyter of Antiochia, 
Theod. l. 3. c. 4.  and the chief of those who were called Eustatiani, to be Bishop of Antiochia. This fact of Lucifer was like unto fuel added unto the fire, and mightily augmented the schism. Theodoretus blameth him for so doing, and Eusebius Vercellencis, when he came back from Alexandria, disliked also the fact of Lucifer. Wherefore Lucifer would not communicate any longer with Eusebius.  
These sorrowful times of multiplied schisms, alienated the hearts of a great number of people, from the true Church. 
Soc. l. 3. c 9  Meletius was restored from his second banishment, 
Idem l. 5 c. 5.  in the days of the Emperor Gratianus. Paulinus would on no condition communicate with him, because he had received ordination from the Arrians. When Meletius had ended his life, the people would not admit Paulinus to be their Bishop, 
Theod. l. 5.23.  because they said, it was not meet that he should be his successor, who despised his fellowship and counsel in his life time.  
To Meletius succeeded Flavianus, 
Flavianus.  a worthy man. Paulinus albeit he appointed Evagrius to be his successor, yet such forms manifestly repugnant to the approved order of the Church could take no place. The Bishops of Rome, 
Theod. l. 5 c. 23.  Damascus, Siricius, and Anastatius, were great adversaries to him, and misinformed the good Emperor Theodosius against him: but when he appeared before the Emperor, he spoke before him, both freely and wisely, words that liked the Emperor well, as they are reported by Theodoretus: O Emperor, if any man do blame my Faith as perverse, or my life as unworthy, I am content to be judged by my very adversaries: but if the disputation only be concerning principality, and eminent places, I will not contend with any man, but denude myself of all superiority, and commit the chair of Antiochia to whom ye like best. The Emperor admired his courage and wisdom, and sent him back again to govern his own Flock, and was slow to hear frivolous accusations in time to come against Flavianus. This was that worthy Bishop, who associated john Chrysostome to be his fellow labourer in Antiochia: 
Sozom. lib. 7. cap. 23.  and who mitigated the wrath of Theodosius conceived against the City of Antiochia, for misusing the Image of his wife Placilla.   

Bishops of Constantinople.  
COnstantinople was builded by Constantine, 
Func. Chron.  Anno, 336. in a place where Asia and Europe nearly confines: being separated only by a narrow river, called of old Bosphorus Thracius. The cause wherefore this Imperial City was builded in this place, was not to resign the town of Rome, and the government of the West to the Bishop of Rome: but, as Sozomenus writes, that Constantinople or new Rome, 
Sozom. lib. 2. cap. 3.  might be as a sovereign Lady to all those who in the East, West, North, or South, were obedient to the Roman Empire.  
Learned men in our days are ashamed to maintain all the foolish fables of the Roman Church, for they see clearly the cause of the building of this great City, was to keep firmly both the East and the West under the Sovereignty of Constantine, and his successors.  
Alexander Bishop of Constantinople, 
Alexander.  proved a worthy man, in the days of the Emperor Constantine. The Arrians finding themselves to be utterly rejected by Athanasius, they addressed themselves to Constantinople, under the conduct of Eusebius, Bishop of Nicomedia: and threatened Alexander, that in case he would not receive Arrius into the fellowship of the Church, 
Theod. l. 4 c. 4.  than they would bring him in, authorized with the Emperor's command, to the grief of his heart. Alexander clothed himself with the armour of God▪ and all the night long prayed in this sense: Lord, if Arrius be to be received to morrow into the communion of thy Church, then let thy servant depart in peace, and destroy not the just with the wicked: but Lord, if thou wilt spare thy Church, whereunto I am assured thou wilt be favourable: then Lord, turn thine eyes toward the w●rdes of the Eusebians, and give not thine inheritance to a desolation and reproach: and cut off Arrius, 
Note.  lest while he entereth into the Church, his heresy also seem to enter with him, and so no difference seem to be betwixt Piety and Impiety.  
The next day following the prayer of Alexander: Eusebius Bishop of Nicomedia, with his retinue, came with great confidence and pomp, to perform all which they threatened they would do. 
Theod. ibid. The death of Arrius.  But Arrius was compelled to go to a secret place, where his bowels gushed out: and he concluded his wretched life with ignominy and shame.  
To Alexander succeeded Paulus: 
Paulus.  his lot was to govern this Church, under the reign of an Arrian Emperor Constantius, who rejected him, and seated Eusebius Bishop of Nicomedia, in his place. But this great Patron of the Arrian heresy, scarcely was placed in Constantinople, when he ended his life. The Homousians received again Paulus to be their Bishop. 
Socrat. l. 2. c. 7.  The Arrians chose Ala●edonius. This was the cause of great strife in Constantinople, and the people divided in factions, hatefully invaded one another. the Emperor hearing of the tumult, sent Hermogenes, the General Commander of his horsemen, to remove Paulus from Constantinople: Hermogenes was very ready to execute the Emperor's commandment, 
Sozom. l. 3.6.7.  but the people being affectioned toward their Pastor, arose up with popular tumult, compassed the house of Hermogenes, set it on fire, s●ew him, and fastened a cord to his legs, and trailed him along the street. For this cause, the Emperor Constantius willing to punish the authors of this tumult, hastened to come to Constantinople. The people went forth to meet him, and with tears confessed their fault, and craved pardon. The Emperor abstained from punishing them unto the death, but he cut off the one-halfe of th● victual, which the liberality of his father had bestowed upon Constantinople; 
●oe. l, 2, ●, 16.  to be paid yearly out of the tributes of Egypt. He banished Paulus the second tune, and seated Macedonius in Constantinople, not without effusion of blood. Paulus was again restored by the means of the Emperor Constans: but after the death of Constans, he was banished to Cucusus, a town of Armenia, where he was strangled by the bloody Arrians.  
The Church of Constantinople was miserably troubled with arianism, under the reigns of Constantius and Valens. The reigns of Gratianus and Theodosius, was a breathing time to the professors of the true Faith. At this time Nazianzen a constant defender of the Faith, was chosen Bishop of Constantinople, who notwithstanding voluntarily left the great City, in regard the Bishops assembled in the second general Council, gave not a full and universal consent to his admission: Yet gave they all their consent to Nectarius, 
Ruff. l. 2. ●. 2 ●  a man of noble birth, of the country of Cilicia, at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and who had received no Ecclesiastical preferment before that time.  

Nectarized.  This man (I say) they made Bishop of Constantinople, with full consent and allowance, both of the Council and people; overpassing Nazianzenus: so frail are the cogitations of men, even in general Counsels, that they are oft times more ruled with affection then reason. 
Hist. Magd. Cent. 4 cap. 10.  Nectarius continued in that office until the third year of the reign of Arcadius, that is, until the year of our Lord 401. In his time the confession of sins done in secret, to presbyter Poenitentiarius, was abrogated in the Church of Constantinople, upon this occasion as Socrates writeth. 
Note.  A certain noble woman was confessing in secret her sins to presbyter Poenite●tiarius, and she confessed adultery, committed with one of the Church Deacons. 
Socrat. lib. 5. ●ap. 19  Eudaemon (this was the name of the Father confessor) gave counsel to Nectarius, to abrogate this custom of auricular and secret confession, because the Church was like to be slandered, and evil spoken of by these means. Socrates can scarce give allowance to this fact of Nectarius, in respect that by abrogation of this custom, the unfruitful works of darkness were less coargued and reproved. But Socrates considered not, that Christ, 
john 4.  when he talked with the Samaritan woman at the Well, sent away his Disciples to buy bread, to the end the poor Samaritan sinner might more freely pour out her secret sins in the bosom of Christ, who knew all things that were done in secret. It is not my purpose to contend with Socrates, he is writing an history, I am writing but a short Compend of an history: he taketh liberty to declare his judgement concerning this fact of Nectarius, in abrogating confession of secret sins to presbyter Poenitentiarius.  
No man can blame me to write my judgement concerning auricular confession. 
Gen. 9.23. Simile.  It is in our days not like unto the mantle wherewith Sem and japheth covered the nakedness of their Father No: but it is in very deed a lap of the mantle of the Devil, covering the nakedness of his children, that is, the horrible treasons that are plotted in secret by the children of the Devil, against Christian Magistrates. Now is auricular confession for greater causes to be abrogated, then of old presbyter poenitentiarius was discharged by Nectarius.   

Bishops of jerusalem.  

Macarius.  TO Thermon succeeded Macarius, Anno 318. about the seaventh year of the reign of Constantine: In his time it is thought, 
Ruffin. lib. 1. cap. 8. Socrat. lib. 1. cap. 17. Theod. lib. 1. cap. 18. Ambros●●e obitu Theodos.  that Helena, the mother of Constantine, found the Cross of Christ: but Ambrose writes, that she worshipped it not, for that, saith he, had been Gentilie error, & vanitas impiorum, that is, an error of Pagans, and vanity of ungodly people. But now to lay aside the inexcusable fault of adoration of the tree whereupon our Lord suffered. What necessity had Helena to be so earnest to seek out this tree, and to commit it to the custody of all posterities? seeing that joseph of Arimathea, who sought the body of JESUS at the hands of Pilate, 
Math. 27.58.  to the end he might bury it honourably, yet sought he not the tree whereon Christ was crucified, which with little ado might have been obtained. Secondly, 
Note.  during the time that the Cross was easy to be found, and easy to have been discerned from other Crosses. How could the blessed Virgin the mother of the Lord, and holy Apostles, have committed such an oversight, in not keeping that precious treasure, if so be in the keeping of it there be so great devotion, as the Roman Church now talks of? Thirdly, what is the cause, that the Roman Church brags so much of antiquity? when as the worshipping of the cross, one of the main points of their Religion was unknown to the first three hundred years of our Lord: and now in the fourth Centurie, the cross is found, but not worshipped: yea, and the adoration of it is detested and abhorred, as an error of the Pagans.  

Maximus.  To Macarius succeeded Maximus, who had been his fellow-labourer, as of old, Alexander was to Narcissus. Macarius' governed the Church of jerusalem, in the peaceable days of Constantine, 
Ruff. lib. 1. cap. 17.  but Maximus governed that same Church himself alone, in the days of Constantius. He was present at the Council of Tyrus: but Paphnutius a Bishop and confessor in Thebaida, pitied the simplicity of Maximus, whom the Arrians with deceitful speeches had almost circumueened, and he stepped to him, and suffered him not to sit in the assembly of ungodly people: whereupon followed a bond of indissoluble conjunction, not only with Paphnutius, but also with Athanasius, who was charged with many false accusations in that wicked Council of Tyrus. This warning made him circumspect and wise in time to come: 
Socrat. lib. 2. cap. 8.  so that he was not present at the Arrian Council of Antiochia, gathered under pretence of dedication of the Temple, which Constantine began to build, but his son Constantius perfected the building of it.  
To Maximus succeeded Cyrillus, 
Cyrillus.  a man greatly hated by the Arrians, in so much, that Acacius Bishop of Caesarea Palestinae deposed him (no doubt by some power granted to him by the Emperor Constantius, 
Theod. lib. 2. cap. 26.  with advice of Arrian Bishops). Notwithstanding Silvanus Bishop of Tarsus received him, and he taught in that Congregation with great liking and contentment of the people. The strife of Acacius against him in the Council of Seleucia, I remit unto its own place.  
In time of famine he had a great regard to poor indigent people, 
Sozom. lib. 5. cap. 25.  and sold the precious vessels and garments of the Church for their support. This was a ground of his accusation afterward, 
Note.  because of a costly garment bestowed by the Emp. Constantine to the church of jerusalem, which Cyrillus sold to a Merchant in time of famine, and again, the Merchant sold it unto a lascivious woman: and such frivolous things were aggregated by the Arrians, who hated the men of GOD.   

Of other Pastors and Doctors, in Asia, Africa, and Europe.  
BEsides the Patriarches of principal places, God raised up in this Centurie a great number of learned Preachers, who were like unto the Ibises of Egypt, 
Simile.  a remedy prepared by God, against the multiplied number of venomous & flying Serpents. Even so learned Fathers, of whom I am to speak, were instruments of God, to undo the heresies which abounded in this age, above all other ages. Did not Nazianzenus undo the Heresy of Apollinaris? Basilius the Heresy of Eunomius? Hilarius like unto a second Deucalion saw the overflowing flood of arianism abated in France. Ambrose, Epiphanius, and jerom set their hearts against all Heresies, either in their time, or preceding their days. It were an infinite labour, to write of them all, who in this age, like v●●● glistering stars, with the shining light of celestial doctrine, illuminated the darkness of the blind world: but the names of some principal Teachers (God willing) I shall remember.  
Eusebius Pamphili, Bishop of Caesarea in Palestine, lived under the Emperor Constantine, 
Eusebius Pamphili.  with whom he was familiarly acquainted. He was desired to supply the place of Eustatius Bishop of Antiochia, whose deposition the Arrians without all form of order, had procured most unrighteously: but he would not consent to accept that charge, so that the chair of Antiochia wanted a Bishop eight years. 
Socrat. lib. 1. cap. 24.  Some expecting the restitution of Eustatius; others feeding themselves upon vain hopes, that Eusebius would accept that place. The Emperor Constantine commended his modesty, and counted him worthy to be Bishop of the whole world. Nevertheless, he was not altogether free of the Heresy of Arrius before the Nicene Council, and he was remiss and slack in the cause of ATHANASIUS. He was so familiarly acquainted with Pamphilus, 
Sozom. lib. 3. cap. 2.  who suffered martyrdom in Caelarea, that he clothed himself with his name, and called himself Eusebius Pamphili. 
Hist. Magd. cent. 4. cap. 10.  He died about the time that Athanasius first returned from banishment, by the means of Constantine the younger, about the year of our Lord 342.  
Nazianzenus lived in the days of Constantius, 
Gregorius Nazianzenus. Socrat. lib. 5. cap. 6.  julian, and Theodosius. He was borne in a little town of Cappadocia, called Nazianzum, from which he received his name. He was trained up in learning in Alexandria and in Athens; his familiarity with Basilius Magnus began in Athens, & it was increased in the Wilderness: he Preached in Sas●ma, but because it was a place unmeet for studies, 
Ruff. l. 2. c. 9  he returned to Nazianzum, and was a helper to his aged father. After his father's death he went to Constantinople, where he found the town in a most desolate condition, in regard the Arrian and Macedonian heresies had so mightily prevailed, that all the principal Churches were occupied by them. Nazianzenus only had liberty to Preach in a little Church called Anastatia, because the truth of God, which seemed to have been buried, 
Sozom. lib. ●. cap. 5.  now by the Preaching of Nazianzenus was revived again. In the second general Council gathered by Theodosius, because some Bishops of Macedonia & Egypt murmured against his admission, he counterfeited the fact of jonas, 
Ruff. lib. 2. cap. 9  and was content to be cast out of his place, to procure peace and concord amongst his brethren. He benefited the Church of Christ in the days of julian, by writing books of Christian Poesy, 
The●d. lib. ●. cap. 8.  whereby the Christian youth should have no harm by the interdiction of julian, prohibiting the Children of Christians to be brought up in the Schools of learning. He detected the heresy of Apollinaris, and the abominations of Heathen idolatry, whereunto julian had sold himself, 
Sozom. lib. 6. cap. ●7.  more clearly than any other man had done. A man worthy for excellency of gifts, to be called Theologus.  
Basilius Magnus, 
Basilius Magnus.  Bishop of Caesarea in Cappadocia, was so united in heart and mind with Nazianzenus, that the Pen of Socrates will not separate the Treatises of their lives. His father Basilius, 
Socrat. lib. 4. ●ap. 26.  his mother Eumele, his nurse that fostered him, named Macrina, all were Christians. His father was martyred under the persecuting Emperor Maximus. He left behind him five sons: three of them were Bishops, namely, Basilius' Bishop of Caesarea, Peter Bishop of Seba●ta, and Gregorius Bishop of Nyssa. He was entrusted in all kind of learning in Caesarea, in Constantinople, in Athens under Himerius and Proaeresius, in Antiochia under Libanius. At his second coming to Athens, he acquainted himself with Nazianzenus. They spent too much time in searching out the deepness of humane learning: and it repented Basilius, 
Basil. Eustatio, epist. 79.  that he had spent so much time in searching out things that are not necessary to eternal life. He was ordained a Deacon by Meletius, B. of Antiochia, and a Presbyter by Eusebius B. of Caesarea in Cappadocia. The good carriage of Basilius toward Eusebius is worthic of remembrance, albeit Eusebius conceived indignation against him without a cause, yet he would not expostulate with his Bishop, but he departed to a solitary place in Pontus, where he remained until the days of the Emperor Valens. Then did the Arrian Heresy so mightily prevail, that necessity compelled the Churches of Cappadocia to entreat Basilius to turn again, left in his absence arianism should get a full upperhand. Basilius' returned, not without the foreknowledge & good advice of Nazianzenus his dear friend, 
Nazian. Basilis, epist. 19  who counselled him to preveene Eusebius, and to overcome him in courtesy and humanity: So was he reconciled to Eusebius, and after his death was ordained B. of Caesarea in Cappadocia: whom God so blessed, that the Arrians and Eunomians, 
Socrat. lib. 4. cap. 26.  who seemed to be excellently learned, when they encountered with Nazianzenus and Basilius, they were like unto men altogether destitute of learning. In the persecution of Valens, he was led to Antiochia, and presented before the Deputy of Valens, who threatened him with banishment and death: but he answered him with invincible courage, so that the Deputy was astonished at his answers. He was not afraid of banishment, 
Socrat. ibid.  because the earth is the Lords: neither was he afraid of death, but wished to have that honour, that the bonds of his earthly tabernacle might be loosed for the testimony of Christ. 
Note.  The Emperor's son Galaces at this time was sick unto the death, and the Empress sent him word. that she had suffered many things in her dream for the B. Basilius, so he was dismissed, and suffered to return to Caesarea.  
The provident care of God overruling all humane cogitations, kept before hand some sparkles that were not quenched in the fervent heat of this persecution. The multiplied number of his Letters sent to the Bishops of the West, whereof he received no comfortable answer, gave unto Basilius' just occasion to suspect affectation of supremacy in the West, as his own words do testify, which I cite out of the Latin version as most easy to be understood: Nihil nos fratres separat nisi animi proposito, 
Basil. transmarinis, epist. 77▪  separations causas robúrque demus: unus est Dominus, una Fides, Spes eadem. Sive caput universalis Ecclesiae vos ipsos esse reputatis, non potest pedibus dicere caput, non est mihi opus vobis, etc. That is, There is nothing, brethren, that separates us, except the purpose of our own minds furnish both cause and strength to separation: There is one God, one Faith, one Hope. Or if ye suppose yourselves to be head of the universal Church, yet the head cannot say unto the feet, I have no need of you.  
Nyssa, 
Gregori●● Nyssenus.  is a City of Mysia, of old called Pythopolis. The brother german to Basilius Magnus, named Gregorius, was Bishop of this town. In the second general Council, to him was committed the oversight of the Country of Cappadocia. Albeit the volume of his Books be not extant, 
Socrat. lib. 5. cap. 8.  yet he is renowned in the mouths of the learned: and the fragments of his writings declare that he hath been a man of note and mark. Concerning sin, he said, that albeit the Serpents that stinged us, 
Note.  were not slaughtered, yet we have sufficient consolation in this, that we are cured from their venomous bits and stings. 
Numb. 21.6  Concerning pilgrimage to jerusalem, Mount Olive●, and Bethlehem, he said, that a pilgrimage from carnal lusts, to the righteousness of God, is acceptable to the Lord; but not a journeying from Cappadocia to Palestina: 
Hist M●gd. Cent. 4 cap. 10.  and that God will give a reward in the world to come, 
Note.  only to things done in this world, by warrant of his own Commandment.  

Epiphanius. Sozom lib. 6. cap. 32.  Epiphanius was borne in a little Village of Palestina, called Barsanduce, in the field of Eleutheropolis. He was brought up amongst the Monks of Palestina and Egypt. In the end he was ordained Bishop of Salamina, the Metropolitan town of the Isle of Cyprus. He refuted the Heresies preceding his time in his book called Panarium, and set down a sum of the true faith in his book called Anchoratus. He had a great regard to the poor: in so much, that he was called Oeconomus pauperum. And like as Cyprus was naturally situated in a place near approaching to Asia the less, and to Syria, and to Egypt, and Pentapolis, and not far distant from Europe: so it fell out, that Christians, who were disposed to support their indigent brethren, they sent their collections to Epiphanius, and he distributed them to the poor. 
Socrat. lib. 6. cap. 10.  With all these commendable virtues, there was mixed a reprovable simplicity in him: he was circumveened by Theophilus Bishop of Alexandria, and took a dealing against john Chrysostome Bishop of Constantinople, because he would not be sudden in damning the Books of Origen. Also he taught in Constantinople, with endeavour to alienate the hearts of the people from their own Pastor, and celebrated the communion, and ordained a Deacon in Constantinople, without the foreknowledge and consent of Chrysostome, and contrary to the Church order. Chrysostome on the other part sent him advertisement, that in case he received any disgrace or harm in the fury of popular commotions, he should blame himself, who by his own inordinate doings was procuring the same. After this, Epiphanius ceased from such doings, and entered into a ship, of purpose to return back again to Cyprus, but he died by the way. It is reported of him, that when he entered into the ship, he said, 
Sozom. lib. 8. cap. 15.  he left three great things behind him, to wit, a great town, a great palace, and great hypocrisy.  
It were a matter of infinite labour, 
Note.  and not agreeing with the nature of a Compend, to write of all the worthy men of God in the Eastern parts, who did fight a good fight, run a good race, 
Sozom. lib. 5. cap. 1●.  and kept the Faith. Asclepas in Gaza, Luci●● in Adrianopolis, Basilius presbyter in Ancyra, a mighty adversary to the Arrians, under the reign of Constantius, and to the Pagans under the reign of julian, in whose time he was martyred: 
The●d. lib. 1. cap. 5.  Philogonius Bishop of Antiochia, Hellanicus Bishop of Tripoli, and Spyridion, who of a keeper of cattle, became Bishop of Trimythus, Hermogenes Bishop of Caesarea in Cappadocia, who was present at the Council of Nice, james Bishop of Nisibis, in Mesopotamia, in the days of Constantius, 
Theod. lib. 2▪ cap. 30.  by whose prayers the army of Sapores King of Persia was miraculously disappointed. Paulus Bishop of Neocaesarea: this town is situated upon the banks of Euprates, and Paphnutius Bishop in Thebaida, two notable Confessors, who were both present at the Council of Nice. Eusebius Samosatenus, 
Theod. lib. 2. cap. 32.  to whom many of Basilius Epistles are directed, and who refused to redeliver unto the Emperor Constantius the subscriptions of the Arrian Bishops, who consented to the admission of Meletius to be Bishop of Antiochia, which subscriptions were put in his custody. And albeit the messenger sent from the Emperor, threatened to cut off his right hand, in case he delivered not the subscriptions aforesaid, yet he constantly refused to deliver them: and the Emperor both admired and commended his constancy: 
Theod. lib. 5. cap. 8.  Barses' Bishop of Edessa in Mesopotamia, Eulogius and Protogenes presbyters there, 
Idem, lib. 4. cap. 18.  under the reign of Valens were banished to Antinoe in Thebaida, whose travails God wonderfully blessed, to the conversion of many souls to the kingdom of God: Theodulus Bishop of Trianopolis, Amphilochius Bishop of Iconium in Lycaonia. Pelagius Laodicenus, whose name is the more famous for his insolent fact; 
Note.  for he married a young woman, 
T●●od. lib. 4. cap. 13.  and the first night after her marriage, he persuaded her to prefer Virginal chastity, to matrimonial copulation. Antiochus the brother son of Eusebius Samosatenus could not abide the imposi●on of the hands of an Arrian Bishop. Letoius Bishop of Meletina in Armenia, who burned the Monasteries, or rather as Theodoretus writes, 
Theod. lib. 4. cap. 11.  the dens of thieves, wherein the Heretics called Massaliani had their abiding Ephem Syrus a man borne in Nisibis, brought up in the wilderness, was counted a famous Writer in the Syrian Language. The books shrouded under his name, are thought for the most part to be supposititious. 
Sozom. lib. 7. cap. 27.  Aeas who lived in company with Zenon Bishop of Maioma, near unto Gaza, is much reported of, because he married a young woman, procreated three children with her, and in the end left her, and entered into a Monastery, forgetting his matrimonial covenant. Zebe●nius Bishop of Eleutheropolis in Phoenicia, to whom Sozomenus affirmeth, that by divine revelation, 
Sozom lib. 7. cap. 28.  the places were manifested, wherein the bodies of the Prophets, Habacuk and Micheas were buried: So superstitious are Ecclesiastical Writers already become, that the searching out of things nothing appertaining to eternal life, are ascribed to divine revelations. The judicious Reader will pardon me, that I write not in particular of the lives of all the fore mentioned Bishops and Pastors, because the nature of a short Compend cannot permit it to be done.   

Bishops and Doctors in Africa.  

Didymus. Sozom. lib. 3. cap. 15.  IN Africa, over and beside the Bishops of Alexandria, was Didymus, a Doctor of the school of Alexandria, who through occasion of a dolour that fell into his eyes, became blind from his very youth: Yet by continual exercise of his mind, he became excellently learned in all Sciences: But above all things the exact knowledge of divine Scriptures made him a terror to the Arrians. Many do write, that the very last period of time, wherein julian the Apostate concluded his wretched life, 
Sozom. l●b. 6. cap 2.  was revealed to Didymus in a dream, and that he again told it to Athanasius, who lurked secretly in Alexandria, during the time of the reign of julian.  
Arnobius was an Orator in Africa, 
Arnobius,  afterward he became a Christian, and craved to be baptised. Christian Bishops lingered to confer the holy Sacrament to a man, who had been a hater of Christian Religion of a long time. Yet Arnob. freed himself from all suspicion of Paganism, by writing Books wherein he confuted the Idolatry of the Pagans, 
jerom. chron.  and was baptised about the year of our Lord 330. About the suffering of our Lord he writes very judiciously: That like as the beams of the Sun, that shine upon a tree, when the tree is cutted, 
Simile. Arnob. in Psal. 129.  the Sunbeams cannot be cutted: Even so, in the suffering of Christ, the divine Nature suffered no pain.  
Lactantius F●rmianus, was the Disciple of Arnobius. In eloquence he was nothing inferior to his Master: 
jerom ad Paulinum.  yet it is thought, that he impugned errors with greater dexterity, than he confirmed the Doctrine of the Truth.  
Optatus Bishop of Melevitanum in Africa, 
Optatus Meleuitanu●.  in the days of Valentinian and Valens, set his Pen against the Donatists, especially against Parmenianus, whose absurd assertion he clearly refutes.  
First, Whereas the Donatists affirmed, that the Church of Christ was only to be found in a corner of Africa. He refutes it by Scripture, 
Psal. 2. ●.  wherein it is written, Ask of me, and I will give thee the Heathen for thine inheritance, and the ends of the world for thy possession: This place proves the Church to be Catholic.  
Also whereas they said, that Baptism was not available, except some of their sect had been present at the administration thereof; he answereth, That when God first created the Element of water, the presence of the Trinity was powerful in operation to create water, albeit none of the Donatists were then present: Even so the Trinity can work effectually in Baptism, albeit none of the Donatists be present: Yea, and that it was God (the author of Baptism, and not the Minister) that did sanctify, according as it is written, Wash me, 
Psal. 51.7.  and I shall be whiter than the snow, etc.   

Bishops and Doctors of Europe.  

Acholius.  ACHOLIUS Bishop of Thessalonica, baptised the Emperor Theodosius, after he returned from the slaughter of Maximus. The Emperor fell sick by the way, before he came to Constantinople, and was desirous to be baptised: 
Socrat. lib. 5. cap. 6.  Nevertheless, he would not suffer Acholius to baptise him, until he was assured that Acholius was not spotted with the Arrian Heresy. After Baptism the Emperor recovered his health again. 
Sozom. lib. 7. cap. 4.  Acholius was brought up in Monasteries, like as Epiphanius, and many other worthy men were brought up.  

Hilarius.  Hilarius Bishop of Poitiers in France, lived under the reign of Constantius: a man in Religion constant, in manners meek and courteous. 
Ruffin. lib. 1. cap. 31.  He was banished immediately after the Council of Milan, to Phrygia, as some suppose. Theodoretus writeth, that he was banished to Thebaida: and relieved again from banishment under julian. But it is more apparent, 
Theod. lib. 3. cap. 4.  that he remained in Phrygia, until the Council of Seleucia; unto which Council he was brought from banishment: not by any special commandment from the Emperor, but by a general commandment given to his Deputy Leonas, to assemble together the Bishops of the East. 
Hist. Magd. Cent. 4. cap. 10.  Under pretence of obeying this commandment, Hilarius being banished in the East, was brought to the Council of Seleucia: from Seleucia he went to Constantinople. The Emperor refused to hear him reason with the Arrians in the matters of Faith, but gave him liberty to return to his own country again. He took great pains to purge the country of France from the poison of Arrian heresy: and he prevailed so far, that jerom compares him to Deucalion, 
jerom. in Chron.  who both saw the flood of waters overflowing Thessalia, and the abating of them also: Even so Hilarius saw both the growth and decay of arianism in France. 
Simile.  He lived six years after his returning from banishment, and concluded his life under the reign of Valentinian.  
Ambrose the son of Symmachus, 
Ambrose.  was a man of noble parentage: under the Emperor Valentinian he was governor of Liguria. At this time Auxentius Bishop of Milan (an Arrian) died. Great sedition was in the Town, for the election of a new Bishop, 
Ruffin. lib. 2. cap. 11.  every man contending to have a Bishop chosen of that faith which he himself best liked. Ambrose fearing the undoing of the Town by this intestine contention, exhorted them to unity and concord, with words and reasons to perswas●●e, that the people with one consent cried out, they would be all of one mind, if that Ambrose were appointed to be their Bishop. 
Socrat. lib. 4. cap. 30.  The Emperor 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 Milan. After the death of Valentinian, he was grievously troubled by justina, the mother of Valentinian the second: for she was infected with Arrianisine. Ambrose was favoured by the people, and would not betray the sheepfold of GOD to Wolves. 
Theod. lib. 5. cap. 13. Ambrose ad Marcellinam epist. 33. August. Confess. lib. 9 c. 7. Theod. lib 5. cap. 14. Hist. Magd. Cent. 4. cap. 10.  The particular description of the broil of justina may be read at length in the Epistle that Ambrose writes to his sister Marcellina.  
The miracle wrought at the sepulchers of Protasius and Gervasius, mitigated somewhat the fury of justina. But the dolorous tidings of the slaughter of Gratianus compelled justina to fly from Italy to Illyricum for safety of her own life, and her son's life. He sustained also great trouble under the two Tyrants Maximus and Eugenius: so that he was compelled in the time of Maximus, to fly to Aquileia: and in the time of Eugenius, to fly to Hetruria, He lived also under the reign of Theodosius, whom he sharply reproved for the slaughter of the innocent people of Thessalonica: 
Theod. lib. 5. cap. 18.  and died in the third year of the reign of Honorius, after he had governed the Church of Milan twentietwo years.  

Prudentius.  Prudentius, a man of Spain, a Lawyer at some times, and a Warrior at other times in his young years. In his old age he writ of divine matters. He lived under the reign of Valentinian the second, of Theodosius, and his sons. He set forth his knowledge in Books of Latin Poesy, albeit Greek inscriptions be prefixed unto them, such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which intreateth of the fight betwixt the spirit and the flesh: 
Hist. Magd. Cent. 4. cap. 10.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which intreateth of the works to be done in the day time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intreateth of Divinity and divine things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intreateth of Original sin, against Cerdon and Martion, the Authors of two beginnings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a book containing the praises of victorious Martyrs. 
Psal. 50.58.  In this Book is frequent invocation of Saints, express against holy Scripture: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing Histories, both of the old and new Testament. The verses, wherein he argueth the Heresy of the Manicheans, who attributed unto Christ, not a true, but a fantastical body made of air, are very judiciously conceived: 
Restat ut aëriam pingas ab origine gentem●.  
Aërios proceres, Levim, judam, Simeonem,  
Aerium DAVID, magnorum corpora Regum  
Aeria, at que ipsam foecundae virginis alvum  
Acre fallaci, nebulisque & nube tumentem.   
The Ecclesiastical Writers, whom I have chiefly followed in this Compend, make no mention of him.  

Osius.  Osius Bishop of Corduba, was a Confessor, in the Persecution of Dioclesian and Maximianus. He was regarded by the Emperor Constantine, for the marks of the rebuke of Christ. The Emperor employed him in the schism in Egypt, 
Socrat. lib. 1. cap. 7.  betwixt Alexander and Arrius. Likewise he sent him to the Bishops of the East, who differed in opinion from the Bishops of the West concerning the keeping of Easter day. 
Sozom. lib. 1. cap. 16.  He was present at the Council of Nice, where he damned the heresy of Arrius: And at the council of Sardica, he absolved Athanasius, Paulus, etc. Neither was he terrified with the menacing Letters of Constantius, but answered courageously, that Athanasius was an innocent man, and that the Emperor did not well to hearken to the calumnies of Versatous and Valens, men who had by writ confessed to julius' Bishop of Rome, 
Th●od lib. 2. cap. 19  that the accusations intended against Athanasius, were but forged calumnies. And this they did of their own accord freely, and not compelled. In his decrepit years (for he lived an hundreth years) some weakness was found in him. At the council of Syrmium, he was compelled to be present in that assembly of Arrian Bishops, 
Socrat. lib. 2. cap. 31.  to whose wicked constitutions (fearing torture and banishment, from which he was lately reduced) he subscribed.  
jerom was borne in a town of Dalmatia, 
Hieronymu●.  called Stridon, and was instructed in the Rudiments of Learning at Rome. From Rome he went to France, 
jerom. epist. ad Geron.  of purpose to increase his knowledge, and to divers other places, and he returned again to Rome, where he acquainted himself with honourable women, such as Marcelia, Sophronia, Principia, Paula, and Eustochium, to whom he expounded places of holy Scripture, for he was admitted presbyter: He was counted worthy to succeed Damasus B. of Rome: his gifts were envied at Rome: therefore he left Rome, and took his voyage toward Palestina. By the way he acquainted himself with Epiphanius B. of Cyprus, with Nazianzenus B. in Constantinople, with Didymus Doctor in the School of Alexandria, and sundry other men of Note and Mark. In the end he came to judea, and made choice of the place of the Lords Nativity to be the place of his death. At Bethlehem, Paula a Noble woman (who accompanied jerom, 
Hist. Magd. cent. 4. cap. 10.  and his brother Paulinianus from Rome) upon her own charges builded four Monasteries. jerom guided one Monastery, wherein were a number of Monks. The other three, wherein there were companies of holy Virgins, she guided herself. jerom was a man of stern disposition, and more inclinable to a solitary and Monkish life, then to fellowship and society. Neither Heliodorus in the Wilderness, nor Ruffinus out of the Wilderness, 
August. epist. 17.  could keep inviolable friendship with him. The Letters that passed betwixt August. and jerom declare, that jerom knew not how great a victory it was in love, in humility, and friendship to overcome them, 
jerom. Aug. epist. 13.14.  who seemed to contend against him. jerom wanted not his own gross errors. Concerning the creation he thought, 
jerom. avar. in tit. cap. 1. jerom. lib. 18. Comment. in Isaiam. Hist. Magd. cent. 4. cap. 10.  that Angels, Thrones, Dominations, were existent before the world was created. In his Books written against jovinian, he writeth not reverently of Marriage, and he seemeth to condemn the second Marriage. He ended his life about the twelfth year of the reign of Honorius, in the year of his age 91.  
Ecclesiastical Writers have filled their Books with excessive commendations of Heremites and Monks: of whom (God willing) I shall write in a particular Treatise of Monastical life.    

CENTURIE. V.  

patriarchs of Rome.  
AFter Stricius succeeded Anastatius, 
Anastatius. Socrat. lib. 7. cap. 9 Pla●na, de vit. Pontif. Innocent●us 1. Socrat lib. 7. cap. 9  and governed the Church of Rome three years. About the year of our Lord 401. he entered into his office, under the reign of Honorius. He made a constitution, that men should not sit, but stand when the Gospel was read. After him succeeded Innocentius, and continued in his office fifteen years: he was an adversary to the Novatians, and Pelagians, and was friendly to john Chrysostome, whose deposition Eudoxia the Emperor's wife had procured. Innocentius sent to Honorius, and Arcadius; five Bishops, and two Presbyters, to procure the appointment of a Council, wherein the cause of Chrysostome might be examined: for he counted the gathering of an A cumenicke Council the only remedy whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome, 
Sozom. 1.8. c. 26.  could be settled: but the adversaries of Chrysostome procured the messengers of Innocentius to be ignominiously entreated, and sent back again. 
Ibid. cap. 28.  here let the judicious Reader mark that the power of convocating general Counsels appertained to the Emperor, and not unto the Bishop of Rome. 
Note.  In this man's time (according to mine opinion) the Roman Church began to swell in pride, and to usurp jurisdiction over other Churches, having no better ground than a personal and temporal act of the council of Sardica.  
Zosimus the successor of Innocentius continued not above the space of a year and 5. months in office, 
Zosimus.  or 2. years, as Socrates writeth. 
Socrat. lib. 7. cap. 11.  To him Platina ascribeth this constitution, that no servant should be assumed into the clergy: but he lamenteth, that not only servants, but also the sons of strange women, and flagitious persons, were admitted to spiritual offices to great detriment of the Church. He sent Faustinus a Bishop to the Council of Carthage, with 2. Presbyters of the Roman Church to crave that no matter of moment and importance should be done without advice of the Roman Bishop. 
Platin. de vit. Zosu●●.  He pretended an act of the council of Nice allotting this dignity to the Roman chair: but after diligent search of the principal register no such act was found. 
Hist. Magd. cent. 5. cap. 10.  I expected that Onuphrius now should have compeared, & in so main a point said something to the cause, which with tooth & nail he defendeth, but in his annotations I see nothing except a diversity of counting of years for in his reckoning Zosimus continued 3. years' 4-months.  

Bonifacius 1.  To Zosimus succeeded Bonifacius 1. and governed 3. years. At his election there was a schism in Rome. Some elected Bonifacius, 
Socrat. lib. 7. cap. 11.  others Eulalius to be their bishop. The Emperor Honorius banished them both from Rome, but after 7 months Bonifacius was restored, and was Bishop of Rome: at this time they were bishops of Rome, to whom the Emperor gave allowance, but they were not Emperors, to whom the Bishop of Rome gave allowance.  

Coelestinus 1. Socrat. l. 7. c. 11.  After Bonifacius, Coelestinus governed the Church of Rome, eight years, ten months, and seventeen days. He was an adversary to the Novatians, Pelagians, and to Nestorius and his adherents. Socrates taketh him up, right, that he was bitter against the Novatians, for desire of pre-eminence. In Constantinople they who professed the true faith, had liberty to meet together, ●albeit in matters of discipline their opinion was not found: but Coelestinus silenced Rusticola the Bishop of the Novatians For desire to have all Bishop's stooping under his sovereignty. Mark the words of Socrates in the Latin translation bearing these words: 
Socrat. ibid.  Romano Episcopatus iam ●dim period atque Alexandrin● ultra sacred●●● lu●●tes a●d exterum dominatum progress: 
Note.  that is, the bishopric of Rome, even of old having stepped beyond the limits of Priesthood to an external domination, as the Bishopric of Alexandria had done before. Pelagius had propagated his heresy in the Isle of Britain. But Coelestinus hindered the propagation of a wicked heresy, by sending Germanus to the Britons, and Palladius to the Scots. Coelestinus more impudently than his predecessors, 
Hist. Magd. cent. 5. cap. 10.  Innocentius, Zosimus and Bonifacius, urged a submission of the Churches of Carthage unto the Roman chair, and that they should accept in favour Appiarius whom they excommunicated for his appellation from his own Bishop to the Bishop of Rome: but the fathers of the sixth Council of Carthage would neither absolve Appiarius before his repentance were known, neither would they stoop under the jurisdiction of the Roman Church.  
To Coelestinus succeeded Sixtus the third, 
X ystus or Sixtus.  and continued in office eight years, nineteen days. He was accused of the crime of Adultery by Bassus; but Sixtus was found innocent, 
Platina de vitispontif.  and Bassus was found a calumniator and a false accuser: therefore he was banished by the Emp. Valentinian the third, and his goods were appointed to go to the use of the Church. Bassus after his banishment desired to be received again in favour with Sixtus: but his petition was rejected as if he had sinned against the holy Ghost. Notwithstanding the flatterers of the chair of Rome writeth that Sixtus buried Bassus his accuser with his own hands; 
Hist. Magd. cent. 5. cap. 10.  which seemeth to be repugnant to his unmerciful form of dealing in his life-time.  
After Sixtus, 
Leo.  Leo a deacon in Rome, and absent out of the town, was chosen the bishop of Rome, and ruled 21. years, 1. month, 13. days: 
Platina de vit. pontiff.  he stirred up the Emperor Theodosius 2. to appoint a council for suppressing the error of Eutyches, wherein it was rather confirmed than suppressed by the craft of Dioscorus B▪ of Alexandria, whereof I shall speak hereafter, God willing, & how Eutyches was condemned in the council of Chalcedon under the reign of Martianus. His wisdom and eloquence in mitigating the furie of Attila hath been handled in the preceding history. 
Hist. Magd. cent. 5. cap. 10.  Amongst his constitutions none is more commendable than his constitution against ambitious men, 
Note.  who presume continually to high places. He ordained that they should be deprived both of the higher, and the lower place: of the lower place for their pride, because they had proudly despised it: of the higher, because they had avaritiously suited it. In discipline nothing is better than to bear down those place mongers, whereby it cometh to pass, that prerogative of place is referred to prerogative of gift. 
Hilarius.  Hilarius followed and continued seven years, three months, ten days. To whom succeeded Simplicius, 
Simplicius.  and continued fifteen years, one month and seven days. 
Foelix. 3.  Foelix the third was the successor of Simplicius, and continued eight years, eleven months, and seventeen days. He governed the Church of Rome in the time of the Emperor Zeno, 
Platin. de vit. Pontif.  and in the time, when Odoacer and Theodoricus contended for the superiority of Italy: he was nothing inferior to his antecessors in zeal to advance the Supremacy of the Roman Chair: for he excommunicated Acatius Bishop of Constantinople, because he craved not his advice in receiving P●trus Moggus in favour, like as he had craved his advice at the first when he excommunicated him. This Petrus Moggus was an Eutychian heretic, and was justly excommunicated by Acatius, who used the advice of Foelix Bishop of Rome, in excommunicating him. 
Hist. Magd. c●nt. 5. cap. 10.  But when Petrus Moggus testified his repentance by his supplicant bill, containing the recantation of his error, Acatius absolved him. This grieved the proud stomach of Foelix, because his advice was not craved in all things. Therefore he excommunicated Acatius, as is said. Acatius little regarding the pride of the Roman Bishop, gave to Foelix an hard meeting: for he both excommunicated Foelix, and razed his name out of the roll of Bishops. Ambition was the first great canckerworme that consumed & defaced the beauty of the Church of Rome.  
Gelasius the successor of Foelix, 
Gelasius.  an African borne, ruled four years, eight months, and seventeen days. The estate of Italy was so troubled by the incursions of barbarous people, that the manners of the people were altogether dissolute (for he ministered in the last year of Theodoricus King of Italy) therefore he endeavoured to establish discipline in the Church: 
Hist. Magd. cent. 5. cap. 10.  he claimed superiority over all Churches more manifestly than any of his predecessors had done, for he affirmed that the Church of Rome should judge all Churches, and should be judged by no Church, and that the right of Appellation to the Bishop of Rome from all parts in the world, was not a supposititious act of the Nicene Council, as the Council of Carthage had determined, but that it was authentic, & a Right given by them indeed to the Roman Church: neither would he be reconciled with the Oriental Bishops in any case, except they would first allow the excommunication of Acatius, 
Platina, de vit. Pontif.  and raze his name out of the roll of Bishops. Platina writeth that he did excommunicate the Emperor Anastatius a favourer of the Eutychian heresy, but this example once begun, was practised in most prodigal manner by the Bishops of Rome against Emperors, who maintained no heresy.   

patriarchs of Constantinople.  
IOhn Chrysostome succeeded to Nectarius in the days of Arcadius, 
john Chrysostome.  and Honorius: he had been an helper to Flavianus Bishop of Antioch, from whence he was transported by the authority of the Emperor Arcadius, 
Theod. l. 5. c. 27.  and ordained Bishop of Constantinople, sore against the hearts of the people of Antiochia. In Oratory he had profited in the school of Libanius, 
S●zom. l. 8. c. 2.  in Philosophy in the school of Andragathius beyond his fellows. His liberty in reprooving of sin both in Court and Clergy, procured against him the hatred of Eudoxia the Empress, and hatred of the Clergy, who could not suffer their corrupt manners to be reform. Theophilus' Bishop of Alexandria was opposed to Chrysostome from the very first time of his ordination: for he endeavoured to have Isidorus a Monk brought up in the wilderness of Schethis, and afterward a Presbyter in Alexandria to be seated in Constantinople: but when his plotted course failed, he became an enemy to Chrysostome, and gladly embraced all occasions, whereby he might procure his deposition: how he was justly deposed, banished, and iourneyed to death by the malice of Eudoxia, and Theophilus it hath been sufficiently declared in the preceding history. Other things (God willing) shall be handled in the description of the life of Theophilus. 
Chy●. ●●r●n.  Chrysostome governed the Church of Constantinople. 7. years.  

Arsatius.  After Chrysostome, Arsatius the brother of Nectarius an aged man (for he was fourscore year old) sat in Constantinople scarce 2. years.  

Atticus.  Atticus the successor of Arsatius sat 21. years. He was admitted to this office in the time of the minority of Theodosius the second: 
Socrat. lib. 7. cap. 1.2. Sozom. l. 8. c. 27 Theo. lib. 5. cap. 34. Socrat. lib. 7. cap. 4.  at what time Anthemius his counsellor (a man in wisdom inferior to none who lived in his time) governed the affairs of the Kingdom. Atticus was not unlearned: he was godly and prudent: he inserted the name of Chrysostome into the roll of Bishops, and in the public Liturgy made an honourable commemoration of his name, and persuaded Cyrillus Bishop of Alexandria to do the like. Socrates affirmeth that God by his ministry wrought miraculous works, and that a jewe sick of the Palsy was baptised by him in the Name of jesus, and immediately after Baptism was healed of his disease. In staying the progress of superstition, wherein people, even at this time were inclined, 
●●st. Magd. ●●nt. ●. cap. 10.  he carried himself prudently: for some of the people of Constantinople resorted to the sepulchre of Sabbatius to pray, and to do some worship to the defunct: but Att●●us caused his body in the night season to be raised, and to be buried in another place unknown to the foresaid superstitious people, 
Note.  and so they left off their resorting to the sepulchre of Sabbatius.  
Sisinnius after Atticus ministered 2. years. 
Sisinnius.  Nestorius' followed him in office, but his name is to be read in the catalogue of heretics. 
Maximianus. Proclus.  Next to Nestor●us was Maximianus, who continued not above, 2. years, and 5. months. To whom succeeded Proclus, and continued 12. years.  
Fla●ianus after Proclus governed that sea, 
Fla●ianus.  in the days of Theodosius the second: a faithful man in his calling, but scarcely did he complete 2. years in his Bishopric. He deposed and excommunicated Eutyches an Abbot in Constantinople, the author of a pernicious heresy. He was cruelly trodden under foot in the second council of Ephesu● called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a council of brigandrie. Dioscorus Bishop of Alexandria, 
Evag. l. ●. c. 10.  in that council favoured the opinion of E●tyches, and by tumultuary dealing, so oppressed Flavianus, that he procured his death. They who attribute too much to the authority of Counsels, 
Note.  let them fasten their eyes upon this council, and learn, that possibly counsels may err, and that patriarchs, such as Dioscorus was, may err, even in matters of faith.  
To Fla●ianus succeeded Anatolius, and governed eight years. 
Anatolius. Ge●●adius. Acatius.  And after him Gennadius thirteen years. Acatius the successor of Gennadius governed seventeen years under the Emperor Ze●o. He gave a good proof of his constancy in the true faith, at that time when Basiliscus (who drove Zeno from his Kingdom) condemned the Council of Chalcedon, and compelled bishops to subscribe to the error of Eutyches. The great dissension that fell out betwixt him and the Roman Bishops, for Petrus Moggus Bishop of Alexandria, and Petrus Cnapheus Bishop of Antiochia, it was, not for communicating with them before they renounced their error, as some learned men do affirm, but for plain emulation; 
Funct. Com●●nt inchr●nol.  such as was of old betwixt Pompeius and Caesar, the one could not abide a companion, the other could not abide a superior. The Roman Church manifestly contended for superiority: the Church of Constantinople on the other part perceiving what advantage the Roman bishops took of this that their counsel was craved, 
Hist. Magd. cent. 5. cap. 10.  they left off the doing of it. And this moved the proud stomach of Gelasius (after the death of Acatius to burst out in these arrogant words, 
Gelasius in epist. a● Dardan. 11.  that the church of Rome had power to judge of all other churches, but no church had power to judge of the church of Rome; yea, and Platina a late writer groundeth the supremacy of the B. of Rome upon this, 
Platin. de vit. Simplicii.  that Acatius B. of Constantinople wrote unto him, to damn the heretical opinion of Pe●rus Moggus B. of Alexandria: albeit the faith of Peter was grounded upon a sure rock, 
Math. 16.  yet the supremacy of the Roman Bishops is grounded only upon such sandy ground, as Platina and other flatterers of the Roman chair do cast out in their writings.  

Pharavitas.  After Acatius succeeded Phravitas, otherwise called Flavitas, and continued scarce 4. months: some think that God in wrath shortened his days, 
Hist. Magd. cent. 5. cap. 10.  because that by unlawful means he attained to that dignity to be Bishop of Constantinople. The Synodicke letter of Petrus Moggus Bishop of Alexandria written to Flavitas, and pondered by his successor Euph●mius, wherein Petrus Moggus accurseth the council of Chalcedon, it will clearly prove inconstancy in Petrus Moggus, but not a fault in Acatius: for many are like unto dogs, 
Evagr. lib. 3. cap. 23.  who return unto their vomit again, and this blame must rest in the bosom of fickle and unconstant men, 
Simile.  and not in the bosom of honest men who are deceived by them.  

Euphemius.  Euphemius succeeded to Flavitas, and governed under the reign of Zeno and Anastatius, and would not complete the ceremonies of the inauguration of Anastatius until the time that by his oath and hand-writ, 
Hist. Magd. cent. 4. cap. 10.  he promised to be a defender of the true faith and of the acts of the council of Chalcedon. The hand-writ Anastatius craved to be delivered back again to him, which when he could not obtain, Euphemius was compelled to fly for safety of his life. When he pondered the Synodicke letter of Petrus Moggus he abhorred his name, & inserted against the name of F●●lix B. of Rome into the catalogue of Bishops, which was razed and canceled by Acatius one of his predecessors.   

Patriarches of Alexandria.  
Theophilus' ministered in Alexandria in the days of Theodosius, 
Theophilus.  and of his sons Arcadius and Honorius: a man both reproovable in his life, and inconstant in his faith. He sent Isidorus a Monk, to Rome▪ there to lurk secretly, and to expect the event of the battle that was to be sought betwixt Theodosius & Maximus, and to congratulate the victor. When he returned from Rome, he endeavoured to promote him to the Bishopric of Constantinople: but john Chrysostome, was preferred before him. After this, he cannot keep friendship with Isidorus, whom he intended once to have preferred, but upon a light occasion cast him off, and excommunicated him; because he would not deliver to him the money left in testamental legacy to be distributed to the poor. This money which Theophilus sister had left to the use aforesaid; 
Sozom. l. 8. c. 12.  Theophilus craved that it might be put in his hands, to be employed to building and repairing of Churches. But Isidorus answered, that the money put in his custody, should be bestowed according to the will of the defunct. And that it was a work more acceptable to God, to support the poor, who are the living temples of God, then to build old and ruinous walls. Therefore Theophilus hated, and excommunicated Isidorus: for this cause Isidorus left Alexandria, and addressed himself to the wilderness of Schethis, where he complained to Ammonius, Dioscorus, Eusebius, and Enthymius, called Long flatters, of the injury that Theophilus had done unto him; who entreated Theophilus to receive Isidorus in favour again, and to admit him to his communion: but Theophilus gave unto them an evil reward for their travels; for he hated them, and finding that there were divers opinions amongst the Monks of Nitria and Schethis, he put fuel to the fire, to the end that diversity of affection might be added to diversity of opinion: a man in all his courses malicious and deceitful. Longifratres fled to Constantinople, to complain to the Emperor Arcadius, of the malice of Theophilus, and they were humanely and courteously received by Chrisostome; but not admitted to the participation of the holy mysteries, until their cause had been first judged. To the rest of the Monks who dwelled in Nitria and Schethis, the malice of Theophilus was not unknown. And five hundred of them (especially such as were Anthropomorphite) came from the wilderness of Nitria, with intention to have slain Theophilus, 
Socrat. l. 6. c. 7.  but he met them, and with gentle and flattering words, lenified their anger, for he said unto them: Brethren, I see your faces as the face of God. They took his words in this sense, as if he had said; that God was fashioned according to the likeness of a man's body. Therefore they desired him to abjure the doctrine of Origen, which thing he willingly did, for he hated the books of Origen: and so he escaped the danger.  
The next practice of his malice, was against john Chrysostome Bishop of Constantinople, whom he hated, because he had received and courteously entreated Isidorus and Longifratres, who came to Constantinople, with intention to accuse him. In this matter he dealt deceitfully, like unto a crafty fox lying in wait, until he found occasion to set on. First, he reconciled himself to Epiphanius, Bishop of Salamin in Cyprus, and moved him to gather a Council in Cyprus, for damning the books of Origen; and to write to john Chrysostome, that he would do the like in his bounds: but Chrysostome took little regard of the counsel of Epiphanius, other things were more necessary, then to trouble the memorial of a man that was dead long ago. Theophilus was glad to have this advantage, that Epiphanius a man of great account, was on his side; and so soon as he found that E●doxia, the Emperor Arcadius wife, with Courteours and some of the Clergy, were incensed against Chrysostome, he was in readiness as a firebrand of Satan, to execute all evil turns. So the man of God (as hath been declared) was deposed, banished, and unjustly put to death, by Eudoxia and Theophilus, two chief procurers of it.  
Cyrillus, 
Cyrillus  the nephew of Theophilus, on his brother's side, succeeded to Theophilus, and governed two and thirty years; A man learned, zealous, and active: his ministration was under the reigns of Theodosius the second, and Valentinian the third. He was an adversary to Heretics in his days, especially to Nestorius' Bishop of Constantinople, who denied the personal union of the divine and humane Nature in Christ: whose opinion as heretical, was damned in the Council of Ephesus.  
Cyrillus took too much upon him: for he revenged the injury that the jews had done unto Christians in the night time, by setting upon their Synagogues slaying a great number of them, banishing others, and distributing their substance, as a prey to the multitude that followed him. 
Soc. l. 7. c. 13.  The jews had dwelled in Alexandria from the days of Alexander the Great, to that time; but now by the fury of Cyrillus, they were utterly undone and scattered. Orestes the Deputy of Theodosius the second, was in the town, to whom Cyrillus would not complain of the injury done by the jews, against the Christians: but at his own hand usurping the office of a civil Magistrate, he set upon the jews, slew, scattered, and spoilt them, as hath been above mentioned. This was the ground of unsupportable discord betwixt Orestes and Cyrillus; in so much, that five hundred Monks of Nitria, came out of the wilderness to Alexandria, to support Cyrillus their Bishop. 
Soc. l. 7. c. 14.  One of them called Ammonius, wounded the Governor Orestes, and when he was taken and punished unto the death; Cyrillus called him a Martyr, buried him in the Church, changed his name, and called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, admirable.  
The Roman Bishops claimed a superiority over their brethren; but Cyrillus Bishop of Alexandria, plainly pretended a superiority over civil Magistrates. This moved Socrates writing of Coelestinus the first, to say, that the Bishops of Rome and Alexandria, 
Soc. l. 7. c. 11.  had stepped beyond the limits of Priesthood, to the affectation of an external domination. The Bishops of Rome kept their own pride, and borrowed from Alexandria a proud usurpation of domination over civil Magistrates: but the wise providence and provident wisdom of our God, would have the mouths of the Bishops of Rome opened to condemn that civil domination, which their successors afterward most proudly usurped.  

Gelasius de anathematis vinculo.  Mark what Gelasius writeth, that before the coming of Christ, some persons, such as Melchisedecke, were both Kings and Priests. This (saith he) Satan imitating in his members, would have Pagan Emperors to be called Pontifices maximi, & Imperatores: but when he came who was indeed both King and Priest, to wit, Christ, neither did the King take upon him the priestly dignity, neither the Priest kingly authority.  
Dioscorus, who succeeded Cyrillus, his name is to read in the catalogue of Heretics; 
Proterius.  but Proterius was the true successor, in regard he kept the true Faith: but he was cruelly slain by the favourers of Di●scorus, immediately after the death of the Emperor Martianus. 
Hist. Magd. Cent. 5. cap. 10. Timotheus Salophaciolus. Evagr. lib. ●. cap. 11.   
Timotheus Salophaciolus, governed as Bishop in Alexandria, 23. years, six months, in the days of Zen● and Basiliscus. Albeit Basiliscus advanced another Timotheus, surnamed Aelurus to be Bishop of Alexandria, yet when Zeno was restored to his sovereignty again, Salophaciolus received his place again.  
After Timotheus Salophaciolus, followed johannes Tabennesiota, whom the Emperor Zeno justly hated for his perjury: for he came Ambassador to the Emperor, 
johannes Tabennesiota.  and craved, that when their Bishop were dead, the Church of Alexandria might have liberty to choose their own Bishop: the Emperor suspected that he was ambitiously suiting the place to himself, and therefore did bind him with an oath, that when the place should happen to be void, he should make no means to possess himself of that room: but he did the contrary, and accepted the place: therefore the Emperor Zeno banished him: he fled to Felix Bishop of Rome, who being misinformed by johannes Tabennesiota, made him to think, that he was persecuted for the true Faith, as Athanasius was, who fled to julius' Bishop of Rome: but the Emperor's letter assured him of the contrary, that he was banished for perjury. Petrus Moggus, who followed, is to be reckoned in an other Catalogue.   

Patriarches of Antiochia.  
TO Flavius, 
Porphyrius. Soc. l. 7. c. 9  in Antiochia succeeded Porphyrius, whose ordination was more secret than becomes the ordination of Bishops to be, in absence of the people, when they were delighting themselves with the sight of Stageplays in Daphne. He consented to the deposition of john Chrysostome. No man whom I have read, maketh reverend record of him; except Theodoretus, who possibly doth not examine him narrowly, but for the dignity of his place, 
Theod. l. 5. c. 35.  letteth him pass with a note of commendation.  
After Porphyrius succeeded Alexander, 
Alexander.  a man much commended by Theodoretus for eloquence, but more for peace: for he was not only an instrument to quiet the estate of his own Church of Antiochia, but also to quiet the estate of other Churches, & he was the first who inserted the name of john Chrysostome into the catalogue of holy Bishops, and persuaded others to do the same. 
Theodotus.  Theodotus was his successor four years, of whom little is written.  
To Theodotus succeeded johannes Grammaticus, 
johannes Grammaticus.  and ministered eighteen years. In his time the Council of Ephesus was assembled by Theodosius the second, and Valentinian the third. In it there was a pitiful distraction, betwixt john Bishop of Antiochia, and Cyrillus Bishop of Alexandria, for a light cause. Not because john Bishop of Alexandria favoured the heresy of Nestorius: but in respect he gave out definitive sentence before the full number of his brethren were assembled together. This dissension was afterward reconciled, and johannes sent to Cyrillus, Paulus Emisenus; and craved his friendship, and was reconciled unto him.  

Domnus.  Domnus the successor of johannes, was an unconstant man. He consented to the deposition of Eutyches, and afterward in the Council called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he consented to the reposition of Eutyches. He received a just recompense of his unconstancy: for the second Council of Ephesus deposed him, and ordained Maximus Bishop of Antiochia.  

Maximus.  Maximus was admitted Bishop of Antiochia, by the second Council of Ephesus. He was presented at the Council of Chalcedon; wherein, albeit the second Council of Ephesus was damned as heretical, and all the acts of it were abrogated; yet they gave allowance to the deposition of Domnus, 
Evag. l. 2. c. ult.  and to the admission of Maximus, which thing came to pass by this occasion; Leo Bishop of Rome had received Maximus to his communion, before the Council of Chalcedon (albeit he had received ordination from an heretical Council) and the Ambassadors of Leo were precedents in the Council of Chalcedon: 
Hist. Magd. cent. 5 cap. 10.  therefore they overpassed lightly, and with allowance, any fact that was done by the Bishop of Rome. But all the world was set in business, when Acatius received in favour Petrus Moggus, because it was done without foreknowledge of the Bishop of Rome.  
To Maximus succeeded Martyrius, who being absent at Constantinople for necessary affairs of his own church, 
Martyrius.  Petrus Gnapheus stole away the hearts of the people from him, so that at his returning he was compelled to leave Antiochia, with this good night: I forsake a disobedient Clergy, a rebellious people, 
Theod. l●ct●. l. ●.  and a defiled Church, reserving unto myself the dignity of Priesthood.  
Petrus Gnapheus, 
Petrus Gnapheus.  for his deserts is worthy to be reckoned in the roll of Heretics. First, he supplanted Martyrius by unhonest means in the days of the Emperor Le●. Secondly, he obtained a clause to be added to that part of the Liturgy, which is called Trasagios, sanctus Deus, sanctus fortis, sanctus immortalis. 
Hist. Magd. cent. 5. cap. 10.  To this (I say) he added, qui crucifixus est pro nobis, which form of speaking (albeit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may tolerate it to be spoken) was said by him in an heretical sense, as if the Divinity had suffered pain. Thirdly, he attributed divine honour to the Virgin Mary, and ordained that her name should be called upon, in the public prayers of the Church. He was banished by the Emperor Leo, and restored by Basiliscus. He damned the Council of Chalcedon, and was banished the second time by the Emperor Zeno, and excommunicate by Felix Bishop of Rome, 
Stephanus.  and Acatius Bishop of Constantinople. Stephanus succeeded in his room, and was incontinent made out of the way, 
Calandion.  by the faction of Gnapheus. Calandion succeeded Stephanus, and he likewise was banished by the Emperor Zeno. In the end Petrus Gnapheus subscribed the henoticke letters of Zeno (these were letters containing a sum of the true Faith, an approbation of godly Counsels, and a protestation of unity with godly Bishops) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek language signifieth unitive or coniunctive, and henoticke letter were written to procure peace, and union in the Church. By these means Gnapheus obtained his place again, and is reckoned in the catalogue of Bishops, only for the subscription of the Emperor's henoticke letters.   

Patriarches of jerusalem.  
TO Cyrillus succeeded johannes Nepos. 
johannes Nepos. Polythronius.  After him Polythronius ministered in jerusalem. He was oft accused, and oftentimes absolved. His chief accusation was this, that he counted himself the supreme Bishop of all Bishops. Sixtus the third Bishop of Rome was serious in this turn, because he thought that the apple of his eye was touched when supremacy was spoken of. Therefore he sent eight Ambassadors to jerusasem: a Council of 70. Bishops was gathered, and Polythronius was found innocent. Notwithstanding he was convict of some other faults; namely, that he refused to consecrate a Church, until ten pounds of gold were paid unto him: for this cause he was ordained to dwell without the town, a Vicar to supply his room, and and a portion to be allotted to him for his sustentation. This portion appointed for his sustentation, when he saw the people of jerusalem pinched with famine, he sold it, and supported their necessity, and was for his loving affection to his flock, restored to his office again.  

juvenalis.  To him succeeded juvenalis, whose unconstancy God justly punished. He was present at the first Council of Ephesus, and consented to the excommunication of Nestorius. He was present likewise at the second Council of Ephesus, and consented to the restitution of Eutyches. 
Evagr. lib. 11. cap. 10.  He was deposed in the Council of Chalcedon, and received into favour again, after the humble confession of his fault. This is that famous Author, whom the Roman Church citeth for the fable of the Assumption of the Virgin Marie. When he returned to jerusalem, a number of turbulent Monks rose up against him, and desired him to accurse the Council of Chalcedon, which when he refused to do, they chose another Bishop, called Theodosius: but the Emperor Martiaxus commandment was, strait to fetch Theodosius alive unto him: therefore he fled, and juvenalis returned again unto his place. 
Anastatius. Martyrius.  The names of Anastatius and Martyrius, who followed juvenalis, for their assenting to Basiliscus, and to Petrus Gnapheus, are not worthy to be inserted in this Catalogue.   

Of other Pastors and Doctors.  
THeodoritus was Bishop of Cyrus a town in Syria (whose builder seems to have been Cyrus' King of Persia) a man of excellent learning, 
Theodoritus.  he lived under the Emperors, Theodosius 2. Valentinian 3. and Martianus. He had the oversight of eighty parishes lying within his ample diocie. He is bold to affirm in a certain Epistle written to Leo Bishop of Rome, that by his travails a thousand souls within his bounds were reclaimed from the heresy of Martion. He fell into many lamentable troubles. The ground of all was the extraordinary love he carried toward his own Patriarch john Bishop of Antiochia. For like as he accompanied him to the Council of Ephesus, so likewise he concurred with him in the deposition of Cyrillus Bishop of Alexandria, and Memnon Bishop of Ephesus: but the Council gathered at Ephesus took trial in the cause of Cyrillus and Memnon, and absolved them, and damned john Bishop of Antiochia, and his complices. Theodoritus was one of the number. The second trouble followed upon the neck of the first: for by instigation of patriarch john, he wrote against the twelve heads or twelve Theses of Cyrillus written against Nestorius, wherein he mistaketh the doctrine of Cyrillus, as if he had fallen into the error of Apollinaris: but after that Cyrillus wrote a declaration of his own meaning, it was found that both Cyrillus and Theodoritus professed one faith, and they were reconciled. Nevertheless Theodoritus was damned in the second council of Ephesus for writing against Cyrillus, neither being cited, accused nor convict of any fault. Theodoritus complained to Leo Bishop of Rome, of the outrage of Dioscorus bishop of Alexandria, who had damned him in a Council before he was heard. Leo absolved him, and the council of Chalcedon, after he pronounced Anathema against the errors of Nestorius and Eutyches, they in like manner absolved him. And finally after his death in the fifth general council, his writings against the twelve heads of Cyrillus were damned. All these troubles proceeded from one and the self same ground, to wit, upon the extraordinary love he carried toward his Patriarch john. This one thing laid aside, he was nothing inferior to the most wise, accurate, and learned writers of the ancient time. In the first of his learned dialogues called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he proveth that the Word became flesh without changing of the divine Nature into the humane Nature, 
Theod. dialogo. 1 c. 8.  or the humane Nature into the divine. Even as in the Sacrament of the Supper of the Lord the bread becomes the body of the Lord, not by changing the substance of it, but by assuming by grace an other use than it had, the very symbol obtaineth the name of the thing represented by the symbol. When Papists do read the dialogues of Theodoritus, let them leave off to brag of the antiquity of the doctrine of Transubstantiation, and take them to the Monk Damascene the first author of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Note.  he continued at least thirty years in his ministry, and ended his life, as is supposed, under the reign of Leo the first.  

Augustinus.  Augustine in his young years was infected with the error of the Manicheans. His mother Monica watered her face many times with tears, in her prayers begging at God his conversion to the truth. God heard her prayers: he was sent to Milan to be a teacher of Rhetoric, by the preaching of Ambrose Bishop of Milan, and the devote behaviour of the people in singing Psalms to the praise of God, 
The manner of Augustine's conversion.  the like whereof Augustine had never seen in any place before: for men in earth praising God with ardent affection seemed to represent the Angels of heaven, who incessantly praise God with unspeakable desire. Also with the reading of the life of Antonius the eremite, he was wonderfully moved, and began to dislike his former conversation, which he had spent in worldly pleasures, and went unto a quiet garden, accompanied with Alipius: with many tears he bewailed the insolency of his bypast conversation, wishing the time to be now come, wherein without farther delay his soul should be watered with the dew of the converting grace of God. 
August. Confess. lib. 8. cap. ●●  And as he was pouring out the grief of his wounded heart to God with a flood of tears, he heard a voice saying unto him, tolle & lege, and again, tolle & lege, that is to say, take up and read, take up and read. At the first hearing, he took it to have been the voice of boys or maids speaking in their play such words one to another: but when he looked about, & could see no body he knew it to be a celestial admonition warning him to take up the book of holy Scripture (which he had in the garden with him) and read. Now the first place that fell in his hands, 
Rom. 13. ver. 13.14.  after the opening of the book, was this: Not in gluttony, nor drunkenness, nor in chambering, nor wantonness, nor in strife, or envying: but put on the Lord jesus Christ, and take no thought of the flesh, to fulfil the lusts thereof. At the reading whereof he was so fully resolved to forsake the vanities of the world, and to become a Christian, that immediately thereafter he was baptised by Ambrose Bishop of Milan, with his companion Alipius and his son Adeodatus. After this he returned to Africa, and was coadjutor to Valerius Bishop of Hippo, as Chrysostome was to Flavianus in Antiocha: and after the departure of Valerius: he was Bishop of Hippo: his uncessant travels in teaching God's people, and in stopping the mouths of heretics and gainsayers of the truth of God, specially Donatists, Pelagians and Manichean heretics, his learned writings do testify. When he had lived 76. years, he rested from his labours, before the Vandals had taken the town of Hippo, which in time of Augustine's sickness they had besieged.  
In this Century flourished worthy preachers in France, 
Bishops of France.  such as Eutherius Bishop of Lions. Saluianus B. of Marseill, who lived at that time when the nation of the Goths oppressed France, and many began to doubt of the providence of God, in respect that wicked men had so great upperhand. Salvianus in his godly and learned books doth declare that it is a just thing with God to punish men, who knows their duty best, with greatest punishments, in respect that oft times they are most negligent doers of it. Clavaianus Mammertus Bishop of Vienne is praised by Sidonius with excessive commendations, as if all the graces of jerom, Augustine, Basilius, Nazianzenus, and many other fathers had been incorporated into his person. Hilarius first Bishop of Arls, and afterward (as appeareth) of Vienne, opposed himself directly to Leo Bishop of Rome, 
Leo ad Gal. Episcop. epist. 77. & epist. 89.  and would acknowledge no jurisdiction, nor domination of the Bishop of Rome over the Churches of France: for this cause Leo accused him as an usurper of supremacy, only because he would not stoop under his feet: but Hilarius came to Rome, nothing regarding the anathems and cursings of the Roman B. and in his face affirmed, that neither did Christ appoint Peter to be head of the rest of the Apostles, neither had the Bishop of Rome a sovereignty over the Churches of France. All the grandeur of Leo his speeches was, to talk of those few words: 
Math. 16.  Tu es Petrus, & super ha● petra, etc. that is, thou art Peter, and upon this Rock, etc. as if Christ had breathed upon him, and had bidden him receive the holy Spirit, so confidently did he affirm that in these words was allotted a supremacy to the Bishops of Rome the successors of Peter. But this grandeur (I say) of his proud conceits, and vain interpretation of Scripture made not men of understanding incontinently to stoup under the feet of a proud Prelate.  

Hist. Magd. cent. 5. cap. 10.  Vincentius Lirinensis a mighty impugner of heresies. Prosper Aquitanicus. Sidonius B. in some part of Ouernie. Martinus Turonensis is commended for the gift of many miraculous works that were wrought by his hands. He compared virginity, marriage, & fornication to a meadow, a part whereof was eaten by the pastoring of beasts, another part was hollwed by the rudeness of rooting swine, and the third part was untouched, but flourishing in the perfect growth of grass near to mowing time. Fornication he compared to the part of the meadow that was hollowed, and misfashioned with Swine. Marriage to that part of the meadow that was pastored, 
Note.  so that the herbs had then roots, but wanted the beauty of their flowers: but virginity is like unto that part of the meadow that is untouched, flourishing with root, blade, flower, and all kind of perfection. In counting marriage good, but virginity better, he followeth the doctrine of the holy Apostle Paul. R●● gius Bishop of Rheims, (by whom Clodo●eus the first Christian king of France was baptised, 
1. Cor. 7.  and the whole country of France was purged from Paganism and arianism: whereby it was miserably polluted by the Goths, and Vandals) was a man of great account.  
Concerning Aurelius and the Bishops of Carthage, Memnon, and the Bishops of Ephesus, some occasion will be offered to speak of them in the head of Counsels, neither will the nature of a Compend and brevity whereunto I study, permit me to write of every worthy man of whom I read in this Centurie.    

CENTURIE VI.  

patriarchs of Rome.  

Anastatius.  TO Gelasius succeeded Anastatius the second and governed 1. year 2. months 24. days; he ministered in the days of the Emperor Anastatius: he was hated of the Clergy, because he admitted to his fellowship Photinus a Deacon, whom Foelix and Gelasius had excommunicated as a friend to Acatius Bishop of Constantinople. 
Platina de vitispontif.  Platina writeth of him, that he ended his life as Arrius did, and that his bowels gushed out, when he was doing his secret business. The very flatterers of the Bishops of Rome are compelled to say, that some of them were favourers of heretics, and for that cause punished by God with extraordinary judgements: but I ground nothing upon the words of Platina, but so much as maketh against them, whom he intendeth to flatter.  

Symmachus.  To Anastatius succeeded Symmachus, in the days of the Emperor Anastatius: and when Theodoricus king of Goths reigned, in Italy, great sedition was among the people, at his election. The one part of the Clergy & people choosing Symmachus, the other Laurentius to be Bishop of Rome: but with common consent, 
Platina de vit. pontiff.  a Synod was appointed at Ravenna, and there the election of Symmachus was ratified, he continued in office. 15 years, 6 months, 22. days.  
Horm●sda the successor of Symmachus sat 9 years, 18. days: who by commandment of Theodoricus king of Goths, and reigning in Italy, gathered a council at Rome and damned the error of Eutyches of new again.  
Likewise Ambassadors were sent to the Emp. Anastatius, and to john B. of Constantinople to exhort them to forsake the wicked error of Eutyches, & to acknowledge two natures in Christ, to wit, the divine and humane nature. But Anastatius answered with proud words, Nos imperare volumus, nobis imperari nolumus. That is we will command, but we will not be commanded. Likewise the B. of Constantinople puffed up in pride by the assistance of the Emp. despised the counsel of Hermisda. Moreover against the law of nation, they dealt in humanlie with the Ambassadors of Hormisda, 
Platin. de vit. Pontif.  and thrust them into an old and broken ship, with straight commandment that they should not arrive at any harbour in Grecia, 
Note.  but kept a direct course toward Italy. Notwithstanding by the providence of God that ship arrived safely at the coasts of Italy.  
The error of the Manicheans began again to be overspread in Rome. But Hormisda took their books and burned them in the porch of the Church called Constantina.  
john the first governed the church of Rome in the days of justinus the elder, 
john 2.  to whom also he was sent Ambassador by Theodoricus, to crave that the Arrian Bishops whom he had banished out of his dominions might be restored to their places again: else the catholic Bishops of Italy should expect all kind of rigour at his hands. The B. john with many tears persuaded the Emperor justinus to condescend unto the petition of Theodoricus. Nevertheless when he returned back again to Italy he was cast into prison, where he ended his life, after he had governed the church of Rome 2. years, 8. months.  
Foelix 4. the successor of john 1. continued in office 4. years 2. months, 
Foelix. 4. Platina.  13. days. he excommunicated Athanasius Patriarch of Constantinople for heresy, he ordained that Christians before their departure out of this life should be anointed with oil. 
Comment. Funct. lib. 7.  This custom is now kept in the Roman church, and is called the Sacrament of extreme unction.  
Foelix 4 succeeded Bonifacius 2. whom the Grecians called Agathon, 
Bonifacius. 2.  but both names soundeth to one and the self same thing. The schism that was among the people at his election ceased, by the death of his competitor D●se●●u●: he ministered 2. years, 2. days. In his time Eulalius B. of Carthage, submitted himself unto the chair of Rome: whereupon Bonifacius took occasion of insolent insulting, in so far, that he is not ashancd to writ of Aurelius B. of Carthage, August. B. of Hippo, & of the rest of the fathers, who were present at the 6 council of Carthage that through the instigation of the devil they swollen in pride against the Roman church & against his predecessors Bonifacius. 1. & Coelestinus whom his predecessors most justly had excommunicated: 
Hist. Magd. cent 6. cap. 10.  but now (saith he) Eulalius hath confessed the fault of Aurelius, & of the council of Carthage, & submitted himself in humble manner to the chair of Rome: therefore he & the church of Carthage are received again unto peace & communion of the Roman church. Mark here how they who would impair a jot of that suprenacy whereat the church of Rome aimed, were forthwith delivered to the devil, how holy, modest, & learned so ever they had been; 
Note.  & a vain, timorous & beastly body Eulalius is preferred to Aurelius B. of Carthage, to Aug. B. of Hippo, & to a grave council of mothan 200. fathers: only for this, that he submitted himself to the chair of Rome. The time is now approaching, wherein it will be clearly manifested, that supremacy was the very apple of their eye, & touch that once, there is nothing but curses to be thundered out of mount Tarpeius even against August. himself & against reverend councils.  

joannes 2.  john 2. was successor to Bonifacius: he ministered in the time of the Emperor justinian, 2. years, 4. months: he was called for his eloquence Mercurius, or nuntius jovis.  

Agapetus.  Agapetus the successor of john 2. v●der the reign of justinian had scarcely liberty to attend upon his own flock: for immediately after he was ordained B. of Rome, he was sent to the Emp. justinian by Theodatus king of the Goths, to pacify his wrath: for the Emp. intended to make war against him, for the cruel slaughter of Amalasunta his wife: this was an unhonest cause, & an unseemly message to the B. of Rome to undertake. It is affirmed by Historiographers, that justinian secretly solicited Agapetus to the error of Eutyches, & that Agapetus answered unto him courageously, 
Platin. de vit. Pontif.  that he supposed he was sent to a most Christian Emperor, but he found him to be Dioclesian.  
This liberty is thought to have done good to justinian, and that he embraced the true Faith more seriously than before, and deposed Anthemius Bishop of Constantinople, an Eutychian Heretic, and placed Menas a Bishop professing the true Faith, in his room. Afterwards Agapetus died at Constantinople, after he had been chosen Bishop of Rome eleven months, and one and twenty days, and his body was put into a chest of lead, and transported to Rome.  
Silverius the son of Hormisda, 
Silverius.  sometime Bishop of Rome, was successor to Agapetus. Theodatus King of Goths, compelled the Clergy to subscribe to his election: he governed the Church of Rome at that time, when justinian sent Belisarius to fight against Vitiges. Theodora the Emperor justinian's wife, sent to Silverius, desiring him that he would condescend to the restitution of Anthemius an Eutychian Heretic, and to the deposition of Menas, Bishop of Constantinople. Silverius refused to obey such impious commandments. Therefore Theodora sendeth a commandment to Belisarius to banish Silverius, and to appoint Vigilius Bishop of Rome, who had promised to fulfil her desires. Thus was Silverius banished to the Isle of Pontia, after he had ruled the Church of Rome one year, and five months.  
Vigilius succeeded Silverius, 
Vigilius.  and ruled seventeen years and six and twenty days. His entry to this office is inexcusable: for by open force, secret bribes, and promises to perform the impious desires of the Empress, he obtained the chair of Rome: so that Onuphrius cannot find out an excuse for his unlawful entry. Theodora the Empress, urged him to perform his promise, and to restore Anthemius. But Vigilius, as appeared, repenting of his great temereity and rashness, answered, that evil promises were not to be kept: for this cause he was led away violently to Constantinople, 
Note.  and a cord was fastened about his neck, and he was drawn through the streets, and cast into prison: he endured all this contempt the more patiently, because he confessed, that for his sins he had deserved greater punishment at the hands of God, 
Platin. de vitis Pontif.  than this man. In the end he was delivered out of prison, by the earnest request of Narses Captain of justinian's army in Italy, but he died by the way: and he whom so many cares could not destroy, the sickness of the travel destroyed him at Sicrl●e, and his body was transported to Rome, and buried there. But now let us consider the fondness of Baronius, who keepeth no measure in his History; but as the Poet speaketh of a Ship rossed with a vehement tempest: 
Tollimur in coelum subtato gurgite, & idem,  
Subducta ad manes imos descendin●us unda.   

Baron. tom. 7. ann. 538.  When Baronius speaketh of the entry of Vigilius, he calleth him a thief, a brigand, a man who entered not by the door of the sheep-fold, a false Bishop, an Antichrist: yet soon after he calleth him the Vicar of Christ as though by the cruelty whereby he drove his predecessor Siluerius to death he were worthy of the name of the Vicar of Christ. Albeit he restored not Athemius, according to his impious paction with Theodora, yet he wrote unto the Heretics, Anthemius, Theodosius, and Severus; and confirmed their error by his secret missive letters, as Morenus in his book called Misterium iniquitatis, proveth. His carriage in the fifth general Council, he being present in the town of Constantinople, shall be declared God willing, in its own place, the cord that was lapped about his neck, and drew him through the streets of Constantinople, could not draw out of his proud stomach the conceit of supremacy: for he sent his opinion in writing to the Council, but would not be present to sit in a lower place than Eutychius Bishop of Constantinople, and Moderator of the Council.  

Pelagius.  After Vigilius succeeded Pelagius the first: he ruled the Church of Rome eleven years, twelve months, and twenty eight days. In a very perilous time this charge was committed to him; namely when the Nation of the Go●●s had chosen Told to be their King, who was a fierce and cruel man, and was called for his fierceness, Flagellum Dei; that is, the scourge of God: he led a great army from Tarvisium through Italy, destroying and wasting the country, whithersoever he went, but he set his face chiefly against Campania. By the way he addressed himself in the habit of a simple soldier to mount Cassinates, where was Saint Benedict, the father of Monks; not because he invented the Monastic life, but because the most part of Monks adhered to the form invented by him: he was but lately sprung up, in the days of the Emperor justinus the elder, and of Pope john the first; 
Platin. de viz. joan. 1.  yet was his name in great account, so that Totilas in a disguised habit went unto him, and conferred with him. Platina writeth that Saint Benedict knew him, notwithstanding of his deep dissimulation, and with terrifying words dissuaded him form using cruelty against Christians.  
The counsel was good, but Totilus was not obedient unto it. He was slain in battle by Narses, near to Brixellum: and Teias whom the Goths chose in his room, was slain in battle at Nuceria: so the Kingdom of the Goths in Italy, was utterly undone by the valour of Narses. After the first coming of Theodoricus into Italy, they reigned in Italy seventy two years. Now their name, dominion, and all their might is utterly quenched. Pelagius depended much upon the friendship of Narses, And when Macedonius Bishop of Aquileia died, Honoratus Bishop of Milan ordained Paulinus to be his successor. Pelagius Bishop of Rome grieved at this. Nevertheless he complaineth not to Narses, that Paulinus was Bishop of Aquileia without his consent, but rather, because this was done without the foreknowledge of the most noble Emperor justinian; who like as he had delivered Istria and Venice, 
Pelag 1. Epist. ●  from the grievous bondage of Totilas; so likewise it became them to expect the Emperor's answer, before they had appointed a Bishop in Aquileia.  
Mark the hypocrisy of the Bishops of Rome, 
Note.  under colour of obedience to the civil Magistrate, secretly creeping to their own sovereignty, the chief mark whereat they continually aimed.  

johannet 3.  john the third succeeded Pelagius, and governed twelve years, eleven months, and twenty six days. In the days of justinus the younger, who was successor to the Emperor justinian, did he minister in the Roman Church; and at that time when Alboinus King of the Longobards came into Italy, with a great army, with their wives and children, and settled their abode in that part of Italy which lieth about the river Padus. 
Platin de vit. Pontif.  The Empress Sophia, had irritated Narses that valiant captain, with contumelious words; and he gave to her, and to the estate of the Empire, this hard meeting, that he possessed the Longobards in Italy, weaving a web unto her (according as he promised) which she was not able all her time to undo again. The Deputy of the Emperor of Constantinople, kept a part of Italy, which was not conquered by the Lombard's, and this was called Exarchatus Ravennae; and the Bishop of Rome, with the assistance of the country, kept Rome free from the dominion of the Lombard's for a short time.  
At this time did john the 3. govern the church of Rome. He brought in new constitutions into the church, that Chorepiscopi, otherwise called Vicarij Episcoporum, 
Hist. Magd. cent. 5 cap. 10.  would have no power at all of imposition of hands: which constitution he confirmed with a foolish reason, because none of the 70 disciples, whom Christ adjoined as helpers to the Apostles, had power by imposition of hands, to confer the gift of the holy Spirit. Now the time is come, when every man endeavoureth, with some novelty, and new toy, which hath not been heard of before, to go beyond his predecessors.  

Benedictus 1.  Benedict the first, continued in his charge 4. years, one month, 28. days. He had great grief in his time, because the prevailing power of the Lombard's oppressed the country of Italy, and the town of Rome was sore pinched with famine. The heart grief he conceived for the calamity of the country, is thought to have hastened his death. Nevertheless he had this comfort, that the Emperor Tiberius the second, in whose time he ministered, sent ships loadned with corn from Egypt, to support the distressed estate of the Romans. Tiberius was endued with many good qualities, and princely gifts: he was valiant, godly, and liberal; and the more bountiful he was to the poor, 
Platin. de vit. Pontif.  his riches so much the more abounded: for besides the treasures of Narses, that were brought to him from Italy, when Narses died; he found also in his own palace under a cross of marble (which he commanded to be raised, and not to be trod under foot any longer, but to be set in a more honourable place) there I say, he found an infinite treasure of silver and gold. Finally, when he overcame the Persians, such quantity of gold, silver, & precious things were achieved, as none of his predecessors had obtained the like: so that the Proverb, he who soweth largely, shall reap largely, had lively performance in the person of the noble Emperor Tiberius.  
After Benedict succeeded Pelagius the second, 
Pelagius 2  and ministered under the reigns of Tiberius and Mauritius, 10. years, 12. months, 10. days. He was elected without the foreknowledge of the Emperor, contrary to the custom observed in those days; but he excused himself to the Emperor Mauritius, by sending Gregorius Ambassador unto him, and declaring that the town of Rome was besieged by Lombardis, so that no messenger could be sent from Rome to Constantinople, to acquaint the Emperor with his election. The form of the siege of Rome was this: The Emp. Mauritius had hired Sigibertus King of France, to make war against the Lombard's, and to drive them out of Italy, but his army was overthrown by Eucharis King of the Lombard's. With this victory the Lombard's were puffed up, and they besieged the town of Rome, they had also taken it, if they had not been hindered by great inundation of waters. The inundation of Tiber was extraordinary, it overflowed the walls of the town of Rome, and brought with it a multitude of Serpents, which afterward putrifying, corrupted the air, whereof arose a vehement pestilence in Rome, and Pelagius the second, in this contagious sickness ended his life.  

Gregorius. 1.  Gregorius the first, called Magnus, succeeeded Pelagius 2. and ministered 13. years, 6. months, 10. days. He was chosen with consent of the Clergy and people, but he was unwilling to accept the office. And he wrote to the Emperor Mauritius, that he should not assent, neither to the desire of the Clergy, 
Platin. de vitis Pontif.  nor people: but his letters were intercepted by the Governor of the town of Rome, and rend in pieces. And other letters were written unto the Emperor, requesting him to condescend, that Gregorius might have the office, whom both Clergy and people had elected. The Emperor agreed willingly to his election, for he had been acquainted with him in Constantinople, when he came Ambassador from Pelagius 2. to excuse his oversight in accepting the office of Bishop of Rome, before the Emperor's knowledge of that purpose. He brought into the Roman Church the form of the Greek Litanies, and ordained that in their prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be nine times repeated. This prayer is thought to have been uttered by multiplied repetitions, in the days of the Emperor justinius, when Antiochia was terribly shaken with a vehement earthquake, the little number that were alive said; Lord have mercy, Lord have mercy, which in Greek Kyrie Eleison; he borrowed also from the Liturgy of the jews, Allelu-iah; and added these words unto the Latin service, Diesque nostros in pace disponas, that is, In peace dispose our days. He was the first that devised the style of Servus servorum Dei, that is, the servant of the servants of God: taking occasion (as appeareth) so to do by the arrogant attempt of john Patriarch of Constantinople, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ieiunator, who had usurped the style of Ocumenicke, or universal Bishop, to whom Pelagius the second, and Gregorius the first, mightily opposed themselves, 
Lib. 6. Indici. 16. Epist. 30.  and called him the forerunner of Antichrist, who durst usurp such an arrogant style.  

Note.  But mark now, I pray you, how far ambition prevailed both in the Chair of Constantinople, and in the chair of Rome. The humility of Christ was now laid aside, notwithstanding of their humble styles, Servus servorum Dei: and the first occasion that was presented unto them of usurpation, of the style of universal Bishop, it was greedily embraced.  
First, john called jeiunator, Patriarch of Constantinople, saw that the Imperial seat was in Constantinople, and that the town of Rome was besieged by the Lombard's. Now he thought it was time to stir, and to advance his own chair above all chairs. And incontinent after Bonifacius the third, finding himself in favour with the Emperor Phocas, gladly accepted the same pre-eminence in his own person, which his predecessors had damned in the person of johannes jeiunator: so they were all for the most part a nest of ambitious Prelates, preaching the humility of Christ, but hunting for the supremacy foretold of Antichrist. Read the Epistles which Gregorius writeth to Mauritius, detesting and abhorring this supremacy, whereat the patriarchs of Constantinople aimed. Amongst other things, he saith; Exclamare compellor, 
Greg. lib. 4. Epist. 32.  ac dicere, O tempora, o mores: ecce cuncta in Europae partibus, barbarorumiuri sunt tradita. Destructae urbes, eversa castra, depopulatae provinciae, nullus terram cultor inhabitat, & tamen sacerdotes, qui in pavimento, & cinere flentes iacere debuerunt, vanitatis sibi nomina experiunt, & novis ac prophanis vocabulis gloriantur: that is to say, I am compelled to cry out, O times, O manners: behold, in all the parts of Europe, all things lie under the reverence of barbarous people: towns are destroyed, castles are overthrown, provinces are spoilt, no labourer inhabiteth the land. Notwithstanding, the Priests, who should lie in ashes upon the ground, weeping, they are seeking unto themselves names of vanity, and they glory in profane styles.  
Now apply these words of Gregorius the first, unto Bonifacius the third, and it shall be found that he embraced the name of vanity, and the glory of profane styles, at that same time, when it became him better to be lying in sackcloth and ashes, and to be mourning for the prevailing power of barbarous people, and for the barbarous butchery of Phocas the Emperor, 
Note.  who conferred unto him that eminent style, to be called Bishop of Bishops. Gregorius flattering Epistle written to Phocas, after he had traitorously murdered his master Mauritius, his wife and children, will be a perpetual blot to the name of Gregorius. 
Hist. Magd. cent. 5 cap. 10.  The constitution he made concerning prohibition of marriage, to men in spiritual offices, he was compelled in his own time to abrogate again; because it was not only the occasion of uncleanness, but also of secret murders of innocent babes, and whereas the Apostle Paul said, It was better to marry then to burn: Gregory was compelled to say, It was better to marry then to murder. The sending of the Monks, Augustine, Melito, and johannes, to Britain, was not so much to reduce them to Christian religion, which they had embraced in the days of Lucius King of the Britons, and of Eleutherius Bishop of Rome, as hath been declared, in the second Centurie, the second chapter: as to conquer them to the ceremonies and rites of the Roman service.  
Gregorius was the first, of whom we read, that writeth of sacrifices to be offered, 
Note.  for relieving of souls tormented in Purgatory, and he leaneth upon such ridiculous fables, which he heard of one Foelix Bishop of Centum-cellae, as it is a shame to rehearse them, but seeing they are not ashamed of lies, 
Hist. Magd. Cent. 6. cap. 10. Greg lib. 4. cap. 55.  let the dung of their own inventions be cast into their own faces: he writeth, that a Presbyter of Centum-cellae went to the bath-house to wash himself, where he found a man uncouth and unknown to him, but very humble and serviceable, and after he had served him sundry days, the Presbyter to requite his kindness, brought unto him two consecrated hosts, as a blessing and a reward for him who had served him so dutifully, but the man with sad countenance, answered: This bread is holy, and I am not worthy to eat it. I was sometime Master and Proprietare of this house, but now for my sins I am appointed to this servile occupation: if thou would do a benefit to me, offer them to the Almighty God, as a sacrifice for my sins, and think that ye are heard of God, when ye cannot find me in this place any longer. Surely, Popish Purgatory, & soule-Masses are first grounded upon foolish fables, and afterward confirmed by dreams of foolish Monks.   

patriarchs of Constantinople.  
EUPHEMIUS before he would anoint Anastatius to be Emperor, 
Euphemius.  (who came to that honour by Ariadne the wife of the Emperor Zeno, whom he married) he craved a confession of his faith, with a promise sealed by his hand-write, that he should make no novation in Religion during his time. 
Theod. lector. lib. 2.  The Emperor craved his hand-write again, which seeing that Euphemius refused to render back again, the Emperor procured his deposition, and banished him, and placed Macedonius in his room.  
To Euphemius succeeded Macedonius, 
Macedonius. Hist. Magd. Cent. 6 cap. 10. Timotheus.  to whose custody the hand-write aforesaid was committed by Euphemius: which when he would not render, the Emperor banished him also, and commanded to slay him at Gangra, the place of his banishment.  
To Macedonius succeeded Timotheus, an unconstant man, and justly compared to the narrow sea, that runneth betwixt Boeotia and Calchis, which floweth and ebbeth seven times in 24. hours; so was this Bishop wavering minded, and more bend to please men, than to be approved of God. In witness whereof I have set down one example. The Abbot of the Monastery called Studitum, refused to be ordained by imposition of his hands: for he said, the hands of that man, 
An example of Timotheus his inconstancy.  who hath damned the Council of Chalcedon, shall not be laid upon me: whereunto Timotheus answered, whosoever accuseth, or damneth the Council of Chalcedone, let him be accursed, and when this was reported to the Emperor Anastatius, to eschew his indignation, he said the contrary, whosoever accepteth the council of Chalcedone, and alloweth of it, let him be accursed.  

johannes Cappa●●●.  john of Cappadocia is not worthy that his name should be inserted in this Catalogue, a proud, avaricious, & ambitious heretic, who could never behave himself dutifully, neither in a civil, nor in a spiritual calling. He was first the Emperor Anastatius his Deputy, and was deposed for aspiring to an higher place. Next, he became Patriarch of Constantinople, and aspired to the dignity of Oecumenicke & universal Bishop. It is true, that johannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurped the title of pre-eminence, therefore this johannes Cappadox was laid aside as an Eutychian heretic, and the great invectives against this usurped authority, are chiefly set against johannes jeinnator. But mark how Pelagius the second, ere Gregorius trod upon this pride, with a proud mind, as Diogenes did upon the covering of Plato his bed, he is not content to dam the decree of the Council of Constantinople, 
Tom. 2. Concil.  but also he affirmed that it was not lawful to him to assemble a Council without liberty first obtained from the Bishop of Rome, which thing no man spoke before him: so Satan wrought mightily in them both, as he doth in the children of pride and disobedience.  

johannes Scholasticus.  After him succeeded john called Scholasticus, and continued not above one year. Evagrius calleth him johannes Sirmiensis, lib. 4. cap. 39  

Epiphanius.  To john succeeded Epiphanius, in the days of justinian, who blessed his army which went to fight against the Vandals, under the conduct of Belisarius: he ministered sixteen years, as Chytreus writeth.  

Anthimus.  The name of Anthimus is worthy of the roll of obstinate heretics. He was Bishop of Trapezus, but by the means of Theodora the Emperor justinian's wife, he was promoted to be Bishop of Constantinople. Theodora was too busy in Church affairs, and Sophia the wife of justinus the second was too busy in civil affairs. The estate both of Church, and Kingdom had been in better plight, if both of them had been less busy.  
Anthimus being deposed and banished for heresy, 
Menas.  succeeded Menas, who kept the true faith, and governed the Church of Constantinople sixteen years. 
Lib. 4, cap. 9  Evagrius reckoneth Basilides in the roll of Bishops of Constantinople, & Anthimus to be Bishop of Alexandria.  
To Menas succeeded Eutichius, 
Eutychius.  of whom occasion will be offered to speak in the fifth general Council, wherein he disputed judiciously in the question, Whether or no it was lawful to excommunicate heretics after their death. His opinion concerning the bodies of the Saints after their Resurrection, that they should be subtle, like unto the air and wind, and not solid and palpable, was refuted by Gregorius the first, who proved by the example of Christ his body after his Resurrection, that the body of the Saints should not be like unto the air, and the wind: for Christ saith, Handle me, 
Luk. 24.39.  and see: for a spirit hath not flesh and bones, as ye see me have.  
After Eutichius followed john called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
johannes jeiunator.  or jeiunator: this name he obtained by the sobriety, and temperancy of his life. Notwithstanding when his stomach was empty of meat, his heart was full of pride, and he followed the footsteps of johannes Cappadox, and would be called universal Bishop, against whom Gregorius the first contended mightily, even as Lactantius of old contended against the Pagans, impugning the error more mightily, 
Gregor. lib. 4. Epist. 32. Vsque ad epist. 40. Cyriacus.  than solidly confirming the truth. It is supposed that he ministered 13. years, under the Emperor Mauritius. To whom succeeded Cyriacus.   

Patriarches of Alexandria.  
AFter john called Tabennesiota, 
johannes.  succeeded another john, who kept the true faith, & was banished by Anastatius, because he would not dam the Council of Chalcedone.  

Theodosius.  To john succeeded Theodosius an obstinate defender of the error of Eutiches. He was familiarly acquainted with Severus of Antiochia, and Anthimus of Constantinople, whereby the misery of these days may be easily espied, wherein three notable heretics governed principal Towns, such as Constantinople, Alexandria, and Antiochia. He was so obstinate in his error, that he was rather content to be banished under the reign of justinian, than to renounce his error.  

Zoilus. Apollinarius.  After him succeeded Zoilus, and after him Apollinarius, who was present at the fifth general Council. To whom succeeded Eulogius, 
Eulogius. Petrus.  and after him Petrus, who ministered under the reign of Mauritius.   

patriarchs of Antiochia.  

Flavianus.  AFter Palladius succeeded Flavianus, who suffered great troubles for the true faith, namely, by the cruel persecution of the Emperor Anastatius, and the calumnies of Xenaeas B. of Hierapolis (a stranger indeed from the covenant of God, as his name importeth) for he blamed Flavianus most unjustly of the heresy of Nestorius, but when Flavianus both by word & writing had cleared himself of that calumny, the malice of Xenaeas ceased not: for he brought with him to Antiochia a great number of Monks to compel Flavianus to abjure the Council of Chalcedon. The town supported their Bishop against a rascal number of seditious and heretical Monks. Notwithstanding the Emperor Anastatius infected with the heresy of Eutyches, counted Flavianus, who was most unjustly persecuted, to be the author of this tumult, and banished him, and placed Severus in his room.  
The Emperor justinus the elder displaced Severus, and punished him, 
Paulus.  and appointed Paulus to be Bishop of Antiochia.  
To Paulus succeeded Euphraesius, 
Euphrasius.  who died in that fearful calamity of the Town of Antiochia, when it was shaken and overthrown with earthquake, 
Lib. 4. cap. 5.  as Evagrius witnesseth.  
Euphraimius was a civil governor in the East parts, 
Euphraimius.  who pitied the decayed estate of the town of Antiochia, and furnished all necessary things for the repairing of the town of Antiochia: for which cause the people were so affectioned to him, that they would have him to be their Bishop. So Euphraimius becomes Bishop of Antiochia, or Theopolis, for at this time it had both these names. 
Lib. 4. cap. 6.  Evagrius writeth, that he undertook the charge of the Apostolic chair, in which words, it is manifest, that not only the chair of Rome, but also the chair of Antiochia was called the Apostolic chair. The town of Antiochia at this time was taken by Cosroes King of Persia, set on fire, and many of the people were cruelly slain. 
Evag. lib. 4. cap. 24.  Euphraimius' their Bishop at this time left the town, a perilous example, except the people had been in safety, and he only persecuted, yet he left behind him so much as might redeem all the Church▪ goods.  
After Euphraimius followed Domnius. 
Domnius. ●nastatiu●.  And after him Anastatius. He ministered under the Emperor justinian, at what time the Emperor fell into the error of them, who said, that our Lord jesus in his very conception adjoined unto his divine nature an immortal body, which was subject to no humane infirmities. Anastatius opposed himself to the Emperor's opinion, and the Bishops followed Anastatius, and not the Emperor: for this cause justinian was purposed to have banished him, but he escaped this trouble, by the Emperor's death. Nevertheless, he was banished by justinus the younger, for some alleged cause of dilapidation of Church goods: and Gregorius was placed in his room.  
Gregorius ministered in Antiochia 23. 
Gregorius.  years, under justinius 2. Tiberius and Mauritius: he was in great account with Mauritius, to whom he foretold, that he would be promoted to the Imperial dignity. And Mauritius employed him in great and waghtie business, such as in pacifying the tumult of his army, which made insurrection against Germanus their captain. Also he sent him Ambassador to Cosroes King of Persia, 
Evag. lib. 6. cap. 18.  who was astonished at the grace that was in his speeches. Notwithstanding, he was accused by Asterius a Deputy of the East, of the filthy sin of incest: but he cleared his own innocence so evidently, that his accuser was with ignominy scourged and banished. He died of the gowtes infirmity, 
Euphemius.  and after his death, Anastatius, whom justinus banished for dilapidation of church-good, being yet alive, was restored to his own place again. To whom succeeded Euphemius.   

patriarchs of jerusalem.  

Helias.  AFter Martyrius succeeded Helias, a fervent defender of the true faith. Neither would he condescend to the banishment of Euphemius, Bishop of Constantinople, nor to the admission of Severus to be Bishop of Antiochia: therefore the Emperor Anastatius banished him.  

johannes.  To him succeeded john, of whose politic dealing in circumueening Anastatius the Emperors captain, I have sufficiently declared in the preceding history.  

Petrus. Macarius. Eustochius.  To john succeeded Peter, and after him Macarius, and after Macarius, Eustochius, who impugned the Books of Origen, and drove out of his bounds the Monks of Nova Laura, defenders of the opinions of Origen: Theodorus Ascidas B. of Caesarea in Cappadocia, took this in an evil part. The Emperor justinian caused a general Council to be gathered at Constantinople, wherein not only the books of Origen were damned, but also Theodorus himself the defender of them. This displeased the Emperor justinian, because he loved Theodorus dear: therefore he procured that Eustochius B. 
johannes. Neamus. Isicius.  of jerusalem should be removed, and Macarius restored again. After whom succeeded johannes, Neamus, and Isicius.  
In this Centurie, whereas I pretermit the names of other Pastors and Doctors in the Church, I have done it upon this consideration. I find in this Centurie, that by the irruption of barbarous people, 
Note.  such as the Goths, Vandals, Huns, Auares, Schythians, Lombard's, youth was hindered from studies, many memorable books were burnt, ancient Languages were utterly spoilt, learning was greatly diminished, flattery of prevailing powers increased, ambition in the West, heresy in the East, turned the estate of the Church upside-down, so that scarcely could men of good gifts, and keeping integrity of faith, be furnished unto the principal Apostolic chairs. Now after a manner the sun is going down, the shadows wax great, the darkness approacheth, the Antichrist is at the door, worthy to be welcomed with darkness, and decay of knowledge. What shall I now write of other Pastors and Doctors? shall I follow the foolish conceits of Historio graphers, in whose opinion the gift of miracles increased, 
Acts 2.  when the gift of knowledge decayed: but the contrary is known by Scripture, that the holy Apostles, whom Christ endued with extraordinary gifts of working miraculous works, he endued them also with extraordinary gifts of knowledge: but the writers of this time, especially Evagrius who concluded his History with the death of Mauritius, bringeth in many famous men in this Centurie, gifted with power to work miraculous works. But when I consider the end of these miraculous works, they are brought in, either to confirm the sanctimony of the Monastic life, the adoration of the Cross, or some other gross superstition. Zosymas a monk is commended by him for his prophericall foreknowledge of the ruin of Antiochia, and for the miracle of the Lion, who slew the Ass that carried his victualling to Caesarea, and likewise the Lion by his mandate was compelled to bear that same burden which the A●●e had borne to the ports of Caesarea. 
Evag lib. 4. cap. 26.  No man is so senseless, or ignorant, but may perceive that this lying miracle is brought in, to the confirmation of the excellency of the monastical life.  
The miracle of Thomas B. of Apamea, tendeth to the adoration of the tree of the Cro●●e. The miracle of the fire that came out of Barsaunphius shop at Gaza, 
Idem lib. 4. cap. 33.  and consumed the most part of them who were in company with Eustochius B. of jerusalem, is a notable lie, and tendeth only to confirm superstition. The miracle of the Image of the Virgin Marie, detesting Anatolius an hypocrite, an Idolater, and a sorcerer, and yet insinuating himself in familiar acquaintance with Gregorius B. of Antiochia, in the days of the Emperor Tiberius, any man may perceive that this miracle is forged, not so much for detestation of hypocrisy, 
Idem lib. 5. cap. 18. Idem. lib. 6. cap. 22.  Idolatry, &c sorcery, as for worshipping the Image of the Virgin with a devout mind. The miracle of Simeones, who in his yo uth miraculously tamed a Pard, and fastened his girdle about the neck thereof, and brought it like a Cat into the Monastery, and afterward lived upon the tops of pillars, and mountains, 
Idem lib. 6. cap. 21.  fed with branches of trees 68 years: this fable whereunto it tendeth all men do see. And finally the golden Cross sent by Cosroes to Sergiopolis, tendeth not only to the invocation of Saints, but also to put our trust and confidence in them, as the last words of the Epistle of Cosro▪ es, and his wife Sirrah, clearly importeth. Now let the judicious Reader pardon me in pretermitting many things written by others, left I should weary them by filling their ears with fables and lies.    

CENTURIE VII.  

Of Popes, Bishops, Pastors, and Doctors.  
AFter Sabinianus succeeded Bonifacius the third, 
Bonifacius the third.  and continued only nine months in his Popedom: finding opportunity of time, by the disliking that the Emperor Phocas had of the Patriarch of Constantinople, Bonifacius insinuated himself in the favour of the Emperor, and obtained at his hands, that the Church of Rome should be called the supreme head of all other Churches.  
To him succeeded Bonifacius the fourth, 
Bonifacius the fourth.  and governed six years, eight months, and thirteen days: He obtained from Phocas a Temple (of old builded to the honour of all the gods of the Gentiles, 
Platina in vita Bon. 4.  called Pantheon): this he purged from the abominations of Heathen people, and dedicated it to the Virgin Marie, and to the Saints. Likewise, he instituted a Festival day, to be kept in honour of all the Saints, in which day the Bishop of Rome himself should read the service. 
Funct. comment. in chron. lib. 8.  He esteemed much of the Monastic like, and gave unto the Monks equal honour with the Clergy, in privilege of Preaching, ministering the Sacraments, binding, and losing, etc. so were the Monks associated into the tribe of the Priests.  
After him succeeded Theodatus, 
Theodatus.  otherwise called Deus dedit, and governed three years, and three days: He made an Ordinance, that no man should marry the woman, to whom, or with whom he had been witness in Baptism, because this was counted spiritual consanguinity.  
This was an undoubted note of Antichrist, to make laws in the matter of marriage, 
Levit. 18.  not agreeable to the law of God. Many do write, that he cured a leprous man with a kiss: But from this time forward let us beware to give hasty credit to miracles, which are brought in for none other cause, but only to confirm a lying doctrine: and in holy Scripture they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Thes. 3.9.  that is, Miracles of lies.  

Bonifacius the fifth.  To him succeeded Bonifacius the fifth, and ruled five years and ten months: He made a constitution, that no man who ran for safety to a religious place, should be drawn out of it by violence, how grievous soever his offence had been: A law-Antichristian indeed, and much impairing the authority of the civil Magistrate.  

Honorius the first.  Honorius the first succeeded Bonifacius the fifth, and ruled twelve years, eleven months, and seventeen days: He was infected with the heresy of the Monothelites, and was damned in the sixth general Council assembled in the days of the Emperor Constantinus Pogonatus, and hath been touched in the Treatise of Succession.  

Severinus the first.  To him succeeded Severinus the first, and continued one year, nine months, and eleven days: He was confirmed in his Popedom by Isacius Exarche of Italy: for at that time, the election of the Clergy, and consent of the people, was not much set by. Isacius also spoiled the treasures of the Church of Lateran, 
Platina in vita Severini.  being offended with this, that the Church-treasures were so rich, and that they bestowed nothing to the support of Soldiers who were in great necessity.  

john the fourth.  After him followed Pope john the fourth, who exceeded not the space of one year, one month, and nineteen days in his government.  

Theedoretus.  Theodoretus the successor of john the fourth, was the son of Theodorus Bishop of jerusalem. If the Roman Church so much detested marriage in the persons of men in a spiritual calling, how came it to pass that they admitted Theodoretus to be Pope, who was the son of a married Bishop? He ruled six years, five months, and eighteen days. He excommunicated Pyrrhus Patriarch of Constantinople for the heresy of the Monothelites: but after the death of the Emperor Heraclius, Pyrrhus returned from Africa, where he had remained a space in banishment, he came to Rome, recanted his error, and was absolved from excommunication: but like unto a dog he returned again to his vomit, and was excommunicated of new again by Theodoretus: but Pyrrhus was slain by the Senators of Constantinople, before he was possessed into his former dignity, as partaker of the vile treason intended by Martina and Heracleonas her son, 
Platina in vit. Theod.  against Constantine the son of the Emperor Heraclius.  
After him succeeded Pope Martinus, 
Martinus.  and governed six years, one month, and twentie-sixe days: He sent Ambassadors to Paulus, Patriarch of Constantinople, exhorting him to forsake the error of the Monothelites: but he misused the messengers the more confidently, because he saw the Emperor Constans altogether addicted unto the heresy of the Monothelites. Martinus on the other part, assembled a Council at Rome of 150. Bishops, wherein he renewed the excommunication of Syrus B. of Alexandria, Sergius and Pyrrus, Bishops of Constantinople: likewise, he excommunicated Paulus Bishop of Constantinople, for the error of the Monothelites. The Emperor Constans highly offended against Martinus, sent first Olympus the Exarche of Italy, either to take Pope Martinus prisoner, or else to kill him: but his attempts were frustrate, not without a miraculous work of God, as Platina recordeth. And afterward he sent Theodorus Calliopas, who under pretence of friendship came to salute the Pope, and cast him in bonds, and sent him to Constantinople, where Constans the Emperor caused his tongue to be cut out, and his right hand cut off, and banished him to Chersonesus Ponti. The chair of Rome was vacant for the space of fourteen months, 
Hist. Magd. Cent. 7. cap. 10.  because they had no certainty of the time of the death of Pope Martinus.  
Next unto him, 
Eugenius the first.  Eugenius the first was chosen Pope, and governed two years, and nine months: He was the first that made an Ordinance, that Bishops should have prison-houses, for correcting the enormity and contumacy of the Clergy.  

Vitalianus the first.  After him succeeded Vitalianus the first, he continued fourteen years, and six months in the Popedom: to the singing of Psalms in the Church by vive voice, he added Organs.  

Adeodatus.  Next after Vitalianus followed Adeodatus, and ruled four years, two months, and five days: of a Monk he was made Pope. In his time there were terrible apparitions in Heaven: a great Comet continuing for the space of three months: terrible thunders, the like whereof had not been heard in any preceding time: great abundance of rain, fastening the Corn to the ground, so that they grew again, and in some places of Italy came to maturity and ripeness: Great incursions of Turks and Saracens, who spoiled the Isle of Sicily. In all these calamities (saith Platina) Adeodatus multiplied supplications for preventing the fore-signified wrath to come. If repentance and abolishing of horrible Idolatry, which had now taken deep root, had been joined with prayers, the Lord might have been the more easily entreated.  

Donus. Platina in vit. Doni. 1.  Donus, or Domnus, his successor, ruled five years, and ten days: he reduced the Church of Ravenna, after long reluctation, to the obedience of the chair of Rome. It is to be noted, that all the time they were not subject to the Bishop of Rome, they were called by the Romans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: so bent were they to vindicate all declining from their authority with opprobrious names of Heresies imposed to the decliners thereof.  

Agatho.  Agatho, successor to Donus, ruled 2. years, 6. months, and 15. days: of whom Platina writeth, that he cured a leprous man with a kiss, as Pope Deus dedit had done before. In his time, Constantinus Pogonatus, Emperor, gathered the sixth general Council at Constantinople, wherein the heresy of the Monothelites was condemned, and Macarius, Patriarch of Antiochia, for his obstinate persevering in that error, was excommunicate: and Theophanius, sometime an Abbot, was placed in his room. But this I remit unto its own place. The epistle of Agatho, written to the sixth general Council, is full of Antichristian pride, wherein he affirmeth, that the chair of Rome never erred, and that it cannot err: that every soul, that is to be saved, must profess the Roman traditions, and all the constitutions of the Roman Church are to be received, as if they had been delivered by the divine voice of Peter. 
Hist. Magd. cent. 7. cap. 10.  Likewise, he damned the marriage of men in a spiritual calling: he commendeth the Mass, impudently alleging a writing of Chrysostome concerning the Mass, whereas in all the writings of Chrysostome, this word of the Mass is not to be found.  
After Agatho, 
Leo the second.  succeeded Leo the second, who continued only ten months, and seventeen days: He was the first author of the kissing of the Pax.  
To him succeeded Benedictus the second, 
Benedictus the second.  and ruled ten months, and twelve days only. In his days Constantinus Pogonatus, Emperor, ordained, that in time to come, the consent of the Emperor, and Exarche of Italy, should not be expected, but he whom the Clergy and people did elect, should forthwith be counted the Vicar of Christ. In so doing the Emperor very unadvisedly put an hurtful weapon into the Pope's hand, whereby the estate of the Empire was encombered, and hurt afterward.  
johannes the fifth, 
john the first.  his successor, continued not above one year and nine days.  
And Conon the first, 
Conon the first.  the successor of john the fifth, ended his course after the issue of 11. months, and 3. days.  
After the death of Conon, the election of the Pope was like to be decided by weapons, rather than by Suffrages and Votes: some favoured Theodorus, others promoved Paschalis: and neither of the parties would yield to the other. In the end, the people thought expedient to reject them both, and to choose some third person to the Popedom: So they elected Sergius the first, 
Sergius the first.  and carried him upon their shoulders to the Church of Lateran. In his time justinian the second gathered a Council at Constantinople, to perfect and finish the work which his father had begun. Sergius refused to subscribe the Acts of the sixth general Council, albeit his Ambassador, who was present at the Council, had subscribed them. 
Platina de vita Serg●.  Of the consecrated Host, he ordained one part to be put into the Chalice, to represent the body of Christ, which was risen from death: another part to be eaten, to represent the body of Christ walking upon the earth: 
Note.  the third part, to be laid upon the Altar until the end of the Mass, to represent the body of Christ lying in the Sepulchre. He governed thirteen years, eight months and twentie-foure days.   

patriarchs of Constantinople.  
COncerning the patriarchs of Constantinople, in this Century little mention is made of them, because for the most part, they kept not the right faith, but were entangled with heresy. After Cyriacus, Thomas, and johannes, and Constantinus, succeeded, whose faith (as unspotted with any blame of heresy) hath an honest testimony in Church rolls, called Sacra diptytha. Sergius, Pyrrhus, and Paulus, were miserably infected with the heresy of the Monothelites. Pyrrhu● once recanted his heresy, and was absolved from excommunication by Pope Theodorus: but he returned incontinent again as a dog to his vomit. Pope Theodorus when he excommunicated him the second time, used a new and insolent fórme of doing, 
Hist. Magd. Cent. 7 cap. 9  the like whereof was never heard at any time before: for he infused some drops of the consecrated cup into ink, and writ a sentence of cursing against Pyrrus. Paulus also obtained at the hands of the Emperor Constans, edicts to be affixed in diverse places, whereby all men should be compelled to subscribe to the error of the Monothelites. After them Petrus and Theodorus, albeit they maintained not the forementioned heresy with so high and proud attempts as others had done, yet they were addicted unto it. Gregorius successor to Theodorus, in the sixth general Council, had defended the error of the Monothelites, but when he was clearly refuted by testimonies of Scripture, & by places cited out of the Fathers, he yielded, and embraced the true faith. Callyni●us ministered under the reign of justinian the second, who demolished a Church near approaching to his palace, and builded an house of presence, wherein the people might cherish the Emperor. Callynicus was compelled to consecrate the house by prayer: but in regard he was enforced against his heart to pray, he made his prayer short, in this manner, Glory be to God, who patiently comporteth with us, both now, and for ever, Amen. For this cause justinian hated Callynichus, and when he returned back again from his ten year's banishment, he caused the eyes of Callynichus to be put out, and sent him to Rome, there to remain in banishment.   

Patriarches of Alexandria.  
IN Alexandria, before the Saracens (under the conduct of Mahomet) conquered the country of Egypt, few of note and mark were to be found in that chair. After Eulogius, johannes scribo continued in office only two years. After him johannes Eleemosynarius is highly commended for his liberality toward the poor. Cyrus' his successor was an heretic, following the error of the Monothelites. 
Paulus Diaconu●, lib. 18. rerum Rom.  He paid tribute to the Saracens: but when the Emp. Heraclius was wearied of the payment of tribute, than all the country of Egypt was possessed by the Saracens: which incursion of the mahometans, albeit it cutted not off the personal succession of the patriarchs of Alexandria, yet it obscureth the clear notice of their succession unto us, who are far distant from them.   

patriarchs of Antiochia.  
IN Antiochia Anastatius Sinaita is found to have been Bishop of Antiochia, in the days of the Emperor Phocas: He obtained this name to be called Sinaita, because he had macerated himself with long fasting, and with hard exercises of an heremitical life upon mount Sina, Anno 610. he was slain in a seditious commotion, stirred up by the jews, who dwelled at Antiochia, who slew many other Christians: but they uttered great cruelty, joined with vile in humanity, against Anastatius, in whose mouth they cast the very excrements of his own body, 
Nicephorus. lib. 18. cap. 44. & 45.  as the Magdeburg History recordeth, citing the testimony of Nicephorus. After him another of that same name called likewise Anastatius, succeeded, and was B. of Antiochia: He was a Syrian, a man of a subtle spirit, who circumvented the Emperor Heraclius: for at the Emperor's command he subscribed the decrees of the Council of Chalcedon, only simulately, and for desire of preferment: but after he had subscribed, that two natures personally united were to be acknowledged in Christ, he demanded of the Emperor, what he thought of the will and operation of Christ, whether was two wills and operations in Christ, or one will, and one operation only? The Emperor troubled with the novelty of the question, consulted with Sergius B. of Constantinople, who returned this answer to the Emperor, that one will and one operation was to be acknowledged in Christ. The Emperor Heraclius being circumvented by false and deceitful teachers, was ashamed to forsake that opinion, which he had once condescended unto. So this heresy of the Monothelites took deep root in the East, until the time that God, punishing the contempt of his truth, suffered the Saracenes, with their blasphemous Mahometan doctrine to be universally overspread in the East.  
To Anastatius succeeded Macarius, a most obstinate defender of the heresy of the Monothelites: for the which cause he was excommunicated and deposed in the sixth general Council, and Theophanius, an Abbot in Sicily, was made bishop of Antiochia. After him are reckoned Petrus, Thomas and joannes, without any further discourse, except a bare commemoration of their names.   

patriarchs of jerusalem.  
THe Church of jerusalem in this age was pitifully defaced, as lying nearest to the incursions of strong enemies, both Persians and Saracens. Zacharias Bishop of jerusalem was carried captive by Cosroes king of Persia, and remained a prisoner for the space of fourteen years. In the end he was restored to his former dignity, at that time when the Emperor Heraclius overcame Cosroses in warre-fare, and recovered the ●rosse of Christ again, which the Persians had spoilt, and taken out of jerusalem. This came to pass in the year of our Lord 624.  
To Zacharias succeeded Sophronius; 
Note.  of a Monk, He was made Patriarch of jerusalem: He lacked not his own commendation in the sixth general Council, as one who kept the true Faith iwiolable: He was present in jerusalem when Haumer Prince of Saracenes entered into the Town and Temple: and he was a beholder of the last desolation of the Church in the town.   

Other Pastors and Doctors.  
IN this Centurie there is great scarcity of learned men, yet that which was lacking in learning, it must be supplied one way or other: Some were politic, others (in the opinion of ignorant people) were so devout and holy, that miracles were wrought by their hands, and at their sepulchers: namely, lying miracles, advancing the kingdom of the Antichrist. The most remarkable Bishops of Ravenna in this Centurie were Theodorus, Reparatus, and Foelix, all of contrary dispositions, and so flat opposite one to another as possible could be. Theodorus was terrible, and covetous: and when he saw that he was despised by the people and Clergy, being desirous of revenge, 
Hist. Magd. cent. 7. cap. 10.  he betrayed the liberty of the church of Ravenna, in the days of the Pope Donus. Reparatus being ignorant of that which Theodorus had done, and finding the Church of Ravenna, subjected to the chair of Rome, for very heart grief incontinent he ended his life. Foelix refused to pay unto Constantine the sum of money which he demanded as a testimony of subjection. For this cause Pope Constantine desired support from the Emperor justinian the second, for subduing the Bishop of Ravenna. Foelix on the other part, hearing, that the Emperor's army was approaching to Ravenna for the cause aforesaid, he instigated the people to fight for the liberty of their Church: Both the armies fought with martial courage: In the end the Emperor's army prevailed, the Town of Ravenna was taken, many were slain, others were carried captive to Constantinople, the eyes of Foelix were put out, the rest were banished to Bythinia. What can be found in this history but pride on the one part, ambitiously seeking superiority: and on the other part policy, sometimes yielding, sometimes despairing, and sometimes with bellicous hardiness presuming to plead a spiritual cause with weapons of a corporal warre-fare.  
In this Centurie many miracles are attributed to the persons whom the people counted to be devote.  

Piatina, in ●ita Ivan. 5.  joannes, Bishop of Bergomum in Lombardie, was a man of so great reverend account, that Princes were wont, by rising our of their Thrones, to do honour unto him. It happened upon a time, that he reproved I●●ipe●tus king of Lombardis freely and sharply, in time of a banquet. junipertus willing to be revenged of him, provided, that he should be sent home upon a strong, fierce, and lofty horse, which was accustomed to cast the riders, 
Note.  and to tear and lacerate them: But when the Bishop of Bergomum was mounted upon him, he left his fierceness, and carried him peaceably and calmelie unto his own house.  
joannes ●gn●●, bishop of W●recht, in whose hand a piece of dry timber budded and flourished, 
Note.  yet was he an idiot and an unlearned man.  
Remaclus' Bishop of the same Town, and borne in Bordeaux of France, left his Episcopal office, and went to the Wilderness, where he led an Heremitical life, defending his insolent fact by the example of Moses, Abraham, Elias Heliseus, and Christ himself, who were all found to have been in the Wilderness. But if he had been a man of deep understanding, he might have alleged more pertinently the example of Narcissus, bishop of jerusalem, who in going to the Wilderness, forsook his Episcopal office for a time, than the example of Christ, who went unto the Wilderness to enter into the holy office of Preaching, after preparation of fasting, praying, and fight with spiritual armour against the prince of Darkness. Notwithstanding, he is thought both in his life time, 
Matthew. 4. Platin. in vitae joan.  and also after his death to have wrought miracles.  
In Austume a Town of France, called in Latin Augustodunum, Leodegarius is thought to have retained his voice, & the benefit of distinct speaking after that his tongue was cut out, 
Note.  and that many miraculous works were wrought after his death, if credit can be given to Vincentius.  
The miracles of Andoenus Bishop of Rowen, who also writ a book of the miraculous deliverance of the soul of Dagobertus king of France, and an infinite number of other lying miracles, all confirming superstition, of purpose I leave them as fables superaboundant in the writings of Vincentius.  
Concerning Isidorus Hispalensis, occasion will be offered to speak of him in the sixth Council of Toledo.  
The vain disputation concerning the diversity of the keeping of Easter day in Scotland and England, betwixt Colmannus and Wuilfridus it is as unnecessary to be written, as it was unnecessary with heat and contention to have been disputed.    

CENTURIE VIII.  

Popes of Rome.  
AFter Pope Sergius succeeded john the 6. and continued 3. years, and 3. months. 
john. 6.   
After him Pope joannes 7. continued 2. years and 7. months: 
john. 7.  he lived in the days of justinian the 2. who sent Ambassadors unto him for procuring an union betwixt the churches of the East and west, because they differed in opinions concerning the Canons of the sixth general Council, wherein prohibition of marriage to men in spiritual offices was dissallowed, and the Patriarch of Constantinople was equalled in authority to the Patriarch of Rome. These Ambassadors aforesaid returned from Pope john the seventh without any answer, with proud carriage, or as others think, a cowardly form of dealing all writers do reprove.  
After him succeeded Sisinius who continued not about 20. days in his Popedom. 
Sisinius.   
After Sisinius succeeded Constantine the first and governed 7. years, 
Constantine the first.  and 20. days: his Popedom was under the reign of justinian the second, Philippicus, and Anastasius. The Emp. justinian supported him against Foelix Bishop of Ravenna, who had refused to pay to the B. of Rome the sum of money imposed unto him in time of his ordination, so that Foelix was taken prisoner by the Emperor's admiral, and sent to Constantinople, where his eyes were put out, & he was banished to Pontus. Against the Emp. Philippicus he contended, as one having authority to raze the name of the Emp. out of charters, as had been already declared. This is the Pope who was judge betwixt the B. of Ticinum and Milan who contended for superiority, and Constantine exemed the shop of Ticinum from the jurisdiction of the Bishop of Milan: but in such way, as he should be subject to the Church of Rome. The Emperor justinian the second, sent for Pope Constantine, who came to Constantinople, and from thence went to Nicomedia, 
Note.  where he met with the Emperor, and the Emperor kissed his feet. Mark the growing, and daily increasing pride of the Roman Antichrist.  
After Constantine succeeded Gregorius the second, and continued sixteen years, 
Gregorius, the second.  nine months, and eleven days. He lived under the reign of the Emperor Leo Isaurus, whom he rashly excommunicated for abolishing of images. Also he drew away from the obedience of the Emperor, the countries of Hesperia, Aemilia, Liguria, and other parts of Italy, forbidding them to pay tribute to the Emperor, express contrary to Christ's commandment, Matth. 22.21. where He saith, Give unto Caesar that which is Caesar's, &c. and this Christ spoke concerning paying of tribute.  

Gregorius the third.  Gregory the third governed ten years, eight months, and twenty four days: and followed the foot steps of his predecessor, both in advancing the doctrine of worshipping of images, and in withdrawing the people of Italy from the obedience of the Emperor. Moreover, he gathered a Council at Rome, wherein the worshipping of images had allowance. And the Emperor Leo was both excommunicated, and likewise, so far as in him lay, deprived of his Imperial dignity. So early did the beast of Rome, even in civil matters, usurp authority over the Princes and monarchs of the world. In his days the town of Rome was besieged by Luitprand king of Lombardis. But Carolus Martellus, a noble prince in France, being solicited by letters of Gregory, to support the distressed estate of the Church of Rome, he persuaded Luitbrand to desist from molesting & besieging the town of Rome.  

Zacharias the first.  After Gregory the third succeeded Zacharias the first, & continued ten years, four months, and four days: In antichristian pride he surpassed all his predecessors, distributing the Kingdoms of the world at his pleasure: For he procured, 
Func. Comment. in Chron. lib. 8.  that Pipinus, the son of Carolus Martellus (who was but a subject, and ruler of the king's house) should be anointed king of France: and that Childericus, the lawful successor of the kingdom, should have his head shaved, and be thrust into a Monastery. Likewise he procured, that Carolom●nnus, the elder brother of Pipinius, should be a Monk of the Order of Saint Benedict, in the Monastery of Cassinates. Rachis also, king of lombards, after he had reigned 4. years, gave over his kingly authority, and entered to a Monastery, and exhorted his wife and children to do the like: and so his brother Aistulphus obtained the kingdom. Pipinus was anointed king of France, by Bonifacius, at the commandment of Pope Zacharias, anno. 750. or as Platina reckoneth Anno, 753. What recompense of reward Pipinus rendered to the chair of Rome, for this benevolence, or rather this manifest iniquity of Zacharias, it will be declared in the description of the life, governememt, and carriage of Stephanus the second, if the Lord please.  
After Zacharias succeeded Stephanus the second, 
Stephanus the second.  and ruled five years, and one month. In his time Aistulphus, King of Lombardes' besieged Rome, at two diverse times, and Stephanus implored the aid and assistance of Pipinus, King of France, at both times. At the first time Pipinus besieged Aistulphus in Papia the chief City of residence of the kings of lombards, and compelled him to restore to the chair of Rome all the towns and lands which by violence he had taken from them. But at his second coming, he not only relieved Rome from the siege of the lombards, but also bestowed upon the chair of Rome the dominions of Ravenna and Penta-polis, appertaining to the Emperor of the East, and which they enjoyed since the death of Narses, 
Platina in vita Step. 2.  170. years. In so doing, there was such bargaining betwixt the kings of France and the Popes, 
Acts 12.  as was of old betwixt Herod and the jews, he gratified them with the blood of Christ's Apostles, and they gratified him on the other part by giving to him the glory of God: Even so, Zacharias, bishop of Rome, bestowed upon Pipinus the kingdom of France, which duly appertained to another: and Pipinus again bestowed upon the chair of Rome the dominion of Ravenna, & Pentapolis, which duly appertained to the Emp. of the East.  
It shall not be amiss to make a particular rehearsal of the towns & territories bestowed upon the church of Rome, by the donation of Pipinus, but not of Constantine, as they have rumoured most fabulously many years ago: In primis, Ravenna, Bononia, Imola, Faventia, Commaclum, Hadria, Pompilii Forum, Levii Forum, Cesena, Bobium, Ferraria, Ficoclas, and Gabellum: all these towns were under the dominion of Ravenna. And in Pentapolis, Ariminum, Pisaurum, Concha, Fanum, Senogallia, Ancona, Auximum, Hummanam, Aesium, Sempronij Forum, Mons Feretri, Vrbium, Balmense territorium, calas, Luceolos, Engubium, together with the Castles and lands appertaining to these towns, to wit, the Provinces called in our time Romandiola, & Marca Anconitana, and of old Aemilia, Flaminea, & Picenun. Thus we see what a rich reward the chair of Rome obtained for their defection from the Emp. of the East, and their favour towards the kings of France. Also, for further confirmation of friendship betwixt the bishops of Rome, and the kings of France, Pope Stephanus the 2. procured, that he should be invited to be witness at the baptism of the king of France his young son, at which time, as a man covetous of vain glory, 
Note.  he suffered, Pipinus, & Charles his son, to kiss his feet, & to hold his stirrup, & to lead his horse by the brible: and finally, he was content to be mounted up, and carried upon the shoulders of men, leaving behind him an example of stinking pride to the posterity after following.  

Paulus the first.  After Stephanus the second, succeeded his brother Paulus the first, who continued 10. years, and one month. In antichristian pride he was nothing inferior to his predecessors, for he sent Ambassadors to the Emperor of the East Constantinus Copronymus, to exhort him to restore again the images of the Saints, which he had demolished, with intermination of cursing, if he refused to be obedient to the pope's counsel. In his time A●stulphus King of Lombardes' died, and Desid●rius the last King of Lombard's reigned in his stead.  
Constantine the brother of Desiderius King of Lombardis, succeeded to Paulus the first, 
Constantinus 2.  a man admitted to the Popedom, before he received Ecclesiastical orders: therefore he was hated of the people of Rome, and denuded of his Papal dignity, after he had continued one year and one month. Some writers affirm that his eyes were thrust out, and that he was sent to a Monastery: others affirm, that he was burnt with fire, by the hateful malice of the Romans.  
To him succeeded Stephanus the third, who ruled four years, 
Stephanus 3.  five months, and twenty seven days. He gathered a Council at Rome; in the which twelve Bishops of France, sent thither by Charles de Maine, were present, with the Bishops of Italy, who disauthorized Constantine his predecessor, and annulled all his decrees. Likewise, they damned the seventh general Council convened in Constantinople, by Constantinus Copronymus, wherein the worshipping of Images was disallowed. But in this Lateran Council, assembled by Stephanus the third, the worshipping of Images got allowance. And it was thought, that God and the Saints were in worse case then mortal Princes, in case that Images might be made to represent mortal Princes, but not to represent God and his Saints. 
Platin. in vit. Steph 3.  It was rumoured in this Pope's time, that Charles King of France, was of intention to marry Bertha, the daughter of Desiderius King of Lombard's. Stephanus fearing left this marriage should undo the friendship lately tracted betwixt the Bishops of Rome, and the King of France, dissuaded Charles from the marriage aforesaid; as if the marriage of a woman of the kindred of the Lombard's, were a mixing of darkness with light, and of Belial with Christ. And the menacing letter of Stephanus the third, prevailed so far at the hands of Charles the Great, that he repudiated Bertha the daughter of Desiderius, his lawful married wife, after he had cohabited with her one year: and he married another woman, named Hildegarde, of the Dukerie of Sweve. These are the fruits of Antichristian pride, 
Note.  to threaten the torments of hell against the Princes of the world for marriage, if so be they foresee any damage may redound to the chair of Rome, by the marriage of Princes.  
After Stephanus the third, succeeded Adrian the first, and governed twenty three years, 
Adrianus. 1. Platin. in vit. Adri. 1.  ten months, and seventeen days. In his days Charles the Great came into Italy with an army, and Desiderius King of Lombard's, his wife, and children, to Lions in France, and utterly subdued the kingdom of the Lombard's; which had continued in Italy 204. years. Now in the year of our Lord, 776. this kingdom was abolished and undone, by Charles the Great, king of France, for the favour he carried towards the chair of Rome. Likewise, he augmented the donation of his father Pipinus, and he bestowed upon the Church of Rome, the Isle of Corsica, and the places lying betwixt Luca and Parma, with the Dukedoms Spoleto and Benevento. This being done, 
Func. comment. in oberon l. 8.  Charles returned back again to France, carrying with him Bertha his brother's wife, and her children, who came to Adrian Bishop of Rome, hoping for favour at his hands, and that he should have anointed her sons to be Kings of France, seeing Carolamannus their father was now dead: but he delivered them into the hands of Charles, and so Charles the Great reigned without exception, as absolute Commander of France. Irene the Empress of the East, during his Popedom, assembled a great Council at Nice in Bythinia, where the adoration of Images was allowed. In this Council the Pope's Ambassadors were present, and his own letter was read in the Council: no man gave greater allowance to the worshipping of Images, than Pope Adrian did, as shall be declared, God willing, in the head of Counsels. It is to be marked, that Platina, writing of the death of Constantinus Copronymus, is compelled to bear witness to the truth; and testify, that the opinion of the leprosy of Constantine the Great, was a notable fable, and that it sprung up by occasion of the disease of Constantinus Copronymus, the father in law of the Empress Irene.  
To Adrian succeeded Leo the third, 
Leo 3.  and governed one and twenty years. He was hated by Pascalis and Campalus, who lay in wait for him at the Church of S. Silvester, threw him down to the ground, spoilt him of his pontifical garments, beat him with many strokes, and finally, cast him into prison and bonds: but he escaped by the means of a cubiculare, named Albinus, and lurked in the Vatican, until the time that Vnigisius, Duke of Spoleto, conveyed him safely unto his bounds. At this time Charles King of France, had wars against the Saxons. The Bishop of Rome, who came to him to complain of the injuries which he had received, was sent back again very honourably, accompanied with the soldiers of Charles King of France: and with promise that he should without delay, address his journey towards Italy. When Charles came to Italy, the Pope's enemies were so dashed with fear, they durst not appear to accuse him: and the Clergy of Rome thought meet, that no man should judge of the Apostolic chair, but the Bishop of Rome should be his own judge. Leo took the book of the Gospel in his hands, 
Hist. Magd. cent. 8. cap 10.  and swore that he was innocent of all the crimes objected against him: and so he was absolved: and Pascalis and Campulus, the friends of the late deceased Pope Adrian, were counted worthy of death: but Pope Leo interceded for safety of their lives: so they were banished to France. For this benefit, Leo caused Charles to be declared Emperor of the West, and crowned him with the Imperial Diadem. And from that time forwards, the custom began, that Emperors should receive their Coronation from the Bishop of Rome. Notwithstanding of this, it was ordained, that no man should be elected Bishop of Rome, 
Note.  without advice of the Emperor of the West, and without receiving investment from him.   

Patriarches of Constantinople.  
THe patriarchs of Constantinople in this Centurie, placed and displaced, according to the changeable conceits of the Emperors. Under th' reign of justinian the second, Cyrus was Patriarch, whom Philippieus removed, and advanced one named john, who had foretell, that he should be made Emperor. This john was infected with the heresy of the Monothelites, and was removed by Artemius, by whom Germanus was advanced to the chair of Constantinople. Germanus continued until the reign of Constantinus Copronymus: He was deposed and excommunicated by the general Council assembled by Constantinus, 
Note.  because he allowed the worshipping of Images.  
To him succeeded Anastatius, who albeit he disliked Images, yet he was unthankful to the Emperor, and favoured the seditious attempts of the people of Constantinople, who advanced Artabasdus to the Imperial dignity. Moreover, he slandered the Emperor, as if he had spoken against the divinity of Christ. He received a just recompense of his unthankfulness: for he was deposed, and scourged, and set upon an Ass, with his face towards the Ass' tail, and made a ridiculous spectacle to the people.  
After him, Constantine a Monk, was made Patriarch, who at the first seemed to condemn Images: but afterward he was found to be a maintainer and allower of them. The Emperor banished him to Iberia, where he spoke contumeliously both of the Emperor, and of the Council holden at Constantinople: therefore he was brought back again from banishment, and was beheaded, and his body was drawn through the town with a cord, and cast into a pit, where the bodies of malefactors were accustomed to be cast.  
After him succeeded Nicetas, a man unlearned, and advanced by the Emperor Const. Copron. for none other cause, but only for his zeal against the worshipping of Images. After him succeeded Paulus Cyprius, who in the days of Const. Copron. damned the worshipping of images: but afterward changed his mind: and under the reign of Irene, entered into a Monastery, and lamented, that he had consented to the abolishing of images. The vain inconstancy of this timorous and superstitious man, was the chief occasion of the convocation of the second Council of Nice, by the Empress Irene. To him succeeded Tarasius, who was present and gave allowance to the adoration of Images.  
The prevailing power of the Saracens in Alexandria, Antiochia, and jerusalem, did so obscure the names of the Patriarches of there cities, that I have no remarkable thing to write of them in this Centurie.   

Of Pastors and Doctors.  
IN this declining age, wherein spiritual grace daily decayed, and nothing increased, except an heap of earthly treasures, which God permitteth to be poured into the bosoms of them who love the wages of iniquity. Always, even at this time, some men of good literature and learning, did manifest themselves unto the world; such as Bonifacius Bishop of Mentz, Damascene, a learned Monk, Paulus Diaconus a learned writer of histories, and Beda a man counted venerable in his time: yet all these were miserably infected with the superstitions of their time, such as the opinion of Purgatory, invocation of Saints, worshipping of Images, and prohibition of Marriage.  
Bonifacius was a man borne in England, 
Bonifacius.  in place near adjoining to Excester: he was familiarly acquainted with five Popes, to wit, with Pope Constantinus the first, Gregorius the second, Gregorius the third, Zacharias the first, Stephanus 2. And by them he was advanced to many honours: First, to be the Pope's Legate in England, Germany and France, and afterwards to be Archbishop of Mentz. All his studies and travails tended to this, to bring the people of England, Germany, and France, to the subjection of the Roman Bishop, and to a conformity of the superstitions of the Roman Church. In the name, and at the commandment of Pope Zacharias, he disauthorized Childericus King of France, thrust him into a Monastery, and anointed Pipinus the son of Carolus Martellus, to be King of France. So zealous was he to perform all the desires of the Roman Bishops, by whom also his name was changed: for he was first named Vinofridus, but the Bishops of Rome who delighted in his service, called him Bonifacius. After he had served the Roman Bishops in slavish subjection 36. years, he was slain by Pagans, because he had anointed Pipinus King of France, and for hope they had to enrich themselves by his coffers: 
Note.  in the which, when they had opened them, they found nothing except books, and relics of Saints, whereof they made no account. And his body was buried in the Monastery of Fulda.  

johannes Damascenus.  Damascene, a superstitious Monk, the disciple of Cosmas, lived under the Emperor's Leo, and Const. Copron. he was a long time in company of the Saracens, and with the Prince of Saracens he went to the sepulchre of Mahomet, and like unto a timorous body, 
Hist. Magd. cent. 8. cap. 10.  worshipped the bones of Mahomet, fearing to have been put to death, if he had not done such homage. He was a patron of worshipping of Images, and was excommunicated in the general council assembled by Const. Copron. 
Note.  It is written by john Patriarch of jerusalem, in the History of Damascenes life, that the Prince of Saracens was moved to indignation against him, by a deceitful letter, sent from the Emperor Leo Isaurus, in the which Damascene was charged as a man willing to have betrayed the town of Damascus into the hands of the Emperor Leo. Upon this occasion (saith john Patriarch of jerusalem) the Prince of Saracens cut off the hand of Damascene: and on the other part, Damascene, by humble kneeling before the Image of the Virgin Marie, was miraculously cured, and restored again to the power of his hand. But this is like to the rest of popish fables, and lies: For Damascene writeth many notable fables, for confirmation of adoration of Images. And in case a miracle had been wrought in his own person, by prostrating himself before an Image, Damascene had no manner of way over-passed with silence the memorial thereof. But we have to do with adversaries, who are not ashamed of lies. Damascene was a diligent reader of the books of ancient Fathers, as appeareth by his four books, De Orthodoxa fide: but not so diligent a reader of holy Scripture, which is the ground of manifold errors. His history of josophat, King of India, is known to be a Monkish fable.  
Paulus Diaconus, 
Paulus Diaconus.  of the kindred of the Lombard's, became a deacon in Aquileia: he was carried captive into France, in the days of Charles the great, who besieged Papia, banished Desiderius, and made an end of the Kingdom of the Lombard's. Afterwards he was accused of treason and conspiracy, against Charles King of France. His malicious and hateful accusers, were bend to have had his hands cut off, or his eyes put out: but King Charles pitying him for his learning, was content that he should be banished to the Isle of Diomedes. From thence he fled, and came to Beneventum, where Arachis was dwelling, who had married Adelporga, the daughter of Desiderius. In his palace it is thought he writ his six books, De rebus gestis Longobardorum. After the death of Arachis, he came to the Monastery called Cassinense, where he ended his life.  
Beda, 
Beda.  a man borne and brought up in England, was called venerable, and was in great account in his time. Only, he was miserably entangled with deceitful Antichristian errors, universally overspred in his days. In writing, reading, and praying. he was a man of incessant pains. Nothing is found in him more commendable, than his patient suffering of the agonies immediately preceding his dissolution, with a desire to be dissolved and to be with Christ.  
Albertus Gallus, 
Albertus Gallus, with some learned men of Scotland, witness to the truth of God.  a Bishop in some part of France, a learned and godly man, opposed himself mightily to Boniface, the foot-groom of the Roman Antichrist, with whom concurred two learned men borne in Scotland, named Clemens Presbyter, and Samson, and offered to prove both by word and writing, that Bonifacius was an author of lies, a troubler of the peace of Christians, and a corrupter and deceiver of the people. But Pope Zacharias excommunicated them before they were heard in lawful Assembly, and gave power to his foot-groome Bonifacius, 
Hist. Magd. cent. 8. cap. 10.  to depose them, and procured at the hands of the King of France, that they should be cast into prison, and bound with bonds, as schismatics, false teachers, and sacrilegious men. Such reward men received, who were witnesses to the truth of God, and reprehended any corruption of the Roman Church. In like manner johannes Mailrosius, and Claudius Clemens, learned men of Scotland, sent by King Achaius, to Charles King of France, and the first professors of learning, in the Academy founded by Charles the great in Paris: these two likewise were disliked of the Roman Church, because they could not assent to all the superstions of that Church in this age so miserably deformed.    

CENTURIE. IX.  

Popes of Rome.  
AFter Leo the third succeeded Stephanus the fourth, 
Stephanus the fourth.  and ruled seven months. He was not elected with consent, and allowance of the Emperor, but only by the Clergy and the people of Rome. Here it is well marked by Functius, that the Roman Church doth observe their own laws so inviolably, 
Func comment. lib. 9  that the privilege granted to the Emperor by Pope Leo the third, it is undone again even in his first successors time: to wit, in Pope Stephanus the fourth his time. In the third month of his Popedom, he journied toward France, for what cause it is not certain: but it appeareth he would try the Emperor's mind, whether or no he was grieved for this, that he had been elected Pope without the consent and foreknowledge of the Emperor. When he returned again, finding that Ludovicus Pius the Emperor, was not greatly grieved at the matter, but accepted his excuse, he began to make Commentaries upon the Decrees of Hadrian the first, and Leo the third: to wit, that they meaned not that the Emp. should be first acquainted with the election of the Pope: but rather, that after his election, the Emperor should be acquainted with the business, before the Pope were anointed. By such false Glosses and Commentaries, they were by degrees excluding the Emperor from all kind of meddling with the election of the Pope.  
After Stephanus the fourth, 
Pascalis the first.  succeeded Pascalis the first, who was elected without consent of the Emperor. He sent Ambassadors to excuse himself to the Emperor Ludovicus Pius, because the Clergy and people had compelled him to accept the Popedom. The Emperor Ludovicus Pius on the other part, seeing how this matter went, and that he was troubled with the unconstancy, ambition, and obstinacy of the Roman Church, he gave them liberty to choose their own Bishop, 
Note.  without the foreknowledge and consent of the Emperor in time to come. And Pascalis, after he had ruled seven years and seventeen days, he ended his course.  

Eugenius the second.  Eugenius the second succeeded Pascalis, and ruled four years. His Popedom was in the time when Lotharius was appointed to govern Italy. His commendations are these, great Learning, great Eloquence, with a mixture of great Hypocrisy.  

Valentinus the first.  Valentinus, the successor of Eugenius, within the space of forty days after that he was elected, (of a Deacon) to be Pope, he concluded his life.  
To Valentinus, succeeded Gregorius the fourth, and ruled sixteen years. 
Gregoriethr fourth.  Ludovicke and his son Lotharius were Emperors at this time: without whose consent he would not accept his Popedom. Gregory would have seemed to have been a mediator betwixt Ludovicke and his sons: but he is marked with a note of shame in the Magdeburg history, as a man who increased discord, 
Hist. Magd. cent. 9 cap. 10.  rather than quenched it. What he did in the Convention at Aken, which was convened by the authority of the Emperor, it shall be declared, God willing, in its own place.  
To Gregory the fourth succeeded Sergius the second, & ruled three years. 
Sergius the second.  He seemed to be the first Pope, who changed the name given unto him in Baptism: for he was called Os porci, that is, the mouth of the Sow: and for the baseness of the name, he called himself by the name of one of his antecessours. Lotharius sent Ludovick his eldest son, accompanied with many Noble persons, to be crowned Emperor: for Lotharius thought meet to enter into a Monastery, and to lament for his bypast sins, especially, for grieving the heart of his father Ludovicus Pius. He augmented the liturgy of the Mass, with the addition of Agnus Dei, and ordained, that the Hostia should be divided in three parts.  
To Sergius the second, succeeded Leo the fourth, and ruled 8. years, 
Leo the fourth. Sergius a man of many trade.  3. months. He was a man of many trades, a builder, a warrior, and a Bishop. He compassed the Vatican with a wall, and made it in the similitude of a Town: and builded bulwarks in the passages of Tiber, as it issued from the town. He was a warrior, & fought against the Saracenes: against whom also he prevailed. And finally, at some time he was a Bishop: and he gathered a Council of 47. Bishops, in the which Athanasius, a Cardinal Presbyter was damned, for negligence in the work of his calling. This is the first time, in the which mention is made of a Cardinal in the History: for the Decretal Epistles, as I have already declared, are but fabulous & lying writings. In this Pope's days, Edelwulphus, King of England, came to Rome, for performance of a vow that he had made. He was courteously accepted by Pope Leo: for which cause he ordained a tribute yearly to be paid to the bishop of Rome: to wit, a penny Sterling out of every house, in England that kindled fire. It is well remarked by Philip Morney, 
Lib. Mysteiniquitatis.  that Leo the fourth, in a certain Epistle, written to the Bishops of Britanny, derogateth credit to all the Decretal Epistles assigned to the bishops of Rome, preceding the days of Pope Siricius, except only to the Decretal Epistles of Pope Sylvester. So all the authorities that are alleged by the Roman Church, out of the Decretal Epistles, for the space of 384 years, are of none effect, by the confession of Pope Leo the fourth.  
After Leo, 
joan the eight.  the fourth, succeeded Pope joan the eight, an English woman, 
Note.  borne in the town of Mentz. She went to Athens, clothed with the apparel of a man, accompanied with a Learned man: and she profited in learning beyond her fellows. When she came to Rome, she was regarded for her learning, and was promoted to the dignity of the Popedom, 
Marian. Scon. lib. 3. chron.  and ruled two years, five months and four days. About the year of our Lord 854 (being Pope) she played the Harlot: and by the providence of God, this villainy of the Roman church, which cannot err, was manifested to the whole world: For, in the time of a solemn Procession, as she was going to the church of Lateran, she traveled in birth, & died, and was buried without honour. Onuphrius, the Advocate of all evil causes, cannot overpass this matter with silence: but he bringeth an argument from the authority of Anastatius, a writer of Chronologie, to infringe the credit of this history, in this manner: Anastatius (saith he) lived about this time, & knew best who succeeded to Leo the fourth & he maketh no mention of joan the eight, but of Benedictus the third, as successor of Leo the fourth. To this Philip Morney answereth, That an argument taken from authority, negatively, hath no force. Anastatius maketh no mention thereof: ergo, it was not done: It followeth not, for he bringeth in the testimony of Ranulphus, 
Ranulp. lib. 5. cap. 32.  declaring the cause wherefore Anastatius omitted the name of the feminine Pope: to wit, Propter deformitatem facti: that is, For the deformity of the fact. The nature of a short Compend permitteth me not to insist: but let them, who are desirous accurately to try out the verity of this matter, read that worthy Book of Philip Morney, called Misterium iniquitatis.  

Benedictus the third.  Then followed Benedictus the third, and ruled two years, six months, and nine days. A man in honouring the Funerals of the Clergy, with his presence, ready at all times: and desirous likewise, that the Funeral of the Bishop should be honoured with the presence of the whole Clergy.  

Nicolaus the first.  To Benedict the third, succeeded Nicolas the first, and governed seven years, nine months, and thirteen days. He subdued the Bishop of Ravenna to his obedience. He suffered the Emperor, Ludovicke the second, to light from his horse, & to lead his bridle, until he came to the Campo, which was the space of a mile. He permitted divorcement betwixt married persons, 
Hist. Magd. Cent. 9 cap. 10.  for Religion's cause, without consent of parties. And that persons in spiritual offices, should not be subject to the justice seats of civil Magistrates. He ordained also, that no man should receive the holy Sacrament from a married Priest. And that the Emperor should not be present at Ecclesiastical conventions: except when questions concerning Faith should be entreated. Likewise, he ordained, 
Func. comment. lib. 9  That the service of God in all countries, should be celebrated in Latin: dispensing in the mean time with the Solavonians and the Polonians, to have the service of God in their own Vulgar Language. He added unto the Liturgy of the Mass, Gloria in Excelsis.  
Hadrianus the second, succeeded to Nicolas the first, and ruled 5. years, 
Hadrianus the second.  nine months, and twelve days. He used Antichristian authority, not only against Hincmarus, Bishop of Rheims, but also against Carolus Caluus, king of France, whom he commanded imperiously to present one Hincmarus, Bishop of Laudunum, and nephew to Hincmarus, Bishop of Rheims, to the end that his cause might be judged by the Apostolic seat. The King took these letters in a very evil part, and writ unto the Pope. That the Kings of France had ever been Sovereign Lords, in their own country, and not vicegerentes & vassals to Bishops: and, That he would not permit any man, who had been damned in a lawful Council, in his own country, to wit, in the Council of Acciniacum, to make appellation to Rome. In this Pope's time the eight general council was assembled, whereof I shall speak in its own time, God willing.  
joannes the ninth, 
joannes the ninth.  succeeded to Adrianus the second, and governed ten years, and two days. This is he who for rewards crowned Carolus Caluus to be Emperor: and was cast into prison, because he was more affectionated to Ludovicus Balbus, son to Carolus Caluus, and king of France, than to Carolus Crassus, king of Germany. Nevertheless, he escaped out of prison, and fled to Ludovicke, king of France: whom also he crowned to be Emperor. But Balbus, after his coronation, incontinent died: and Pope john the ninth must seek new acquaintance, because his old friends were gone: 
Note.  therefore, he crowned Carolus Crassus to be Emperor. This was the first Pope who in time of his Popedom crowned three Emperors.  

Martinus the second.  Martinus the second, ruled one year, and five months.  

Hadrianus the third.  Hadrianus the third succeeded to Martinus: the time of his government was also short: for he continued not above one year, and two months: yet nevertheless, men who are busy, may make much stir in short time. He perfected that work which his predecessors had been busied in bringing to pass many years preceding: namely, That the Clergy and people of Rome should not attend upon the allowance of the Emperor, but they should freely choose whom they thought meetest to be Pope. He took the greater boldness to do this, because the Emperor Carolus was occupied in warre-fare. The Nation of the normans were now so savage and mighty, and molested France with an huge Army, that the Emperor was compelled to transact with them in manner as is above rehearsed in the History of the life of Carolus Crassus.  
Another constitution was made by Pope Hadrian: to wit, That after the death of Carolus Crassus, who died without succession, the Imperial Title, together whth the government of Italy, should belong to one of the Princes of Italy. This was the ground of unsupportable debate, and of factions, in Italy, every man according to the greatness of his power, contending to be King and Emperor: But chiefly Albertus, Marquis of Tuscia, Berengarius, Duke of Forovilium, and Guido, Duke of Spoleto.  
This seditious plot also perturbed the Ecclesiastical estate: For, after this, every one of the Princes of Italy strove with all their might, to have such a man seated in the Popedom, as could best advance his faction, as will clearly appear in the election of Pope Formosus.  

Stephanus the fifth.  To Hadrian the thirde, succeeded Stephanus the fifth, and ruled six years, and eleven days. The less Holiness, Learning, and Virtue that he had, the greater audacity and boldness was found in him: for he made a constitution, whereof Gratian recordeth (Distinct. 19 Cap. Enim vero Quicquid Ecclesia Romana statuit, 
Note.  quicquid ordinat, perpetuo quidem, & irre-fragibiliter obseruandum est: that is, Whatsoever the Roman Church doth statute and ordain, it is perpetually, and without all contradiction, to be observed.  
After Stephanus the fifth (whom others do call the sixth) succeeded Formosus, 
Formosus.  and continued five years, and six months. He obtained the Popedom, not without strife: For one Sergius, a Deacon, was his competitor, supported with the Tusculan faction. Always, Formosus prevailed. It was supposed, that he was one of them who conspired against Pope john the ninth, and cast him into bonds. After this he feared the authority of Pope john, and fled into France: but Pope john denuded him of all Ecclesiastical office, and put upon him the habit of a Laicke person: which indignity done unto him, he took it so grievously, that he bound himself by an oath, 
Platima, in vita Forma.  That he should never see the Town of Rome, nor return again to his Bishopric: for he was Episcopus Portuensis. But Pope Martinus absolved him from his oath, and repossessed him into his Bishopric again, and in the end he was made Pope, as is said.  
Nevertheless, the faction of his competitor, Sergius, ceased not to vex and molest Formosus: so that he sent secret advertisement unto Arnulphus, the Nephew of Carolus Crassus to come to Rome: who came with an Army, and was crowned Emperor by Formosus, as hath been already declared.  
To Formosus succeeded Bonifacius the sixth, 
Bonifacius the sixth.  who concluded his course, after he had continued twenty and six days.  
After Bonifacius the sixth succeeded Stephanus the sixth, 
Stephanus the sixth.  and ruled one year, and three months: He not only annulled all the Decrees of his Predecessor Formosus: but also caused his dead body to be taken out of his grave, and cut off his three fingers, wherewith he was wont to consecrate persons admitted to spiritual offices, and threw them into Tiber: and caused all them, 
Note.  who had received ordination by Formosus, to receive new ordination.  
This fact of Stephanus the sixth, is so full of uncouth and unnatural inhumanity, that Onuphrius denieth that any such thing was done: whose impudency Morneus discovereth by the testimony of Luitprandus, who lived at that same time and was a Deacon of the Church of Ticinum, and maketh mention of this vile fact, not without horror and detestation thereof. Baronius is not so impudent as Onuphrius, and will not deny the fact, but extenuateth the atrocity and vileness thereof: for he saith, Non fuit error in fide, sed violenta tyrannis in facto: that is to say. It was no error in the faith, but a violent tyranny in the fact.  
And likewise, he annulled the inauguration of the Emperor Arnulphus, and anointed Albert, or Lambert, Marquis of Tuscia, who followed the Pope's course to be Emperor. Now is the Popedom increased to the measure of a full strength, when they dare authorize and disauthorise, place and displace, Emperors at their own pleasure. So that there remaineth nothing, but to enter into gripes with the Emperor, throw him down to the ground, and to tread upon the excellent honour of his Sovereignty, which in the next Centurie will follow.  

〈◊〉 Note.  To Stephanus, succeeded Romanus, and continued only three months. He abrogated the Decrees of Stephanus, his predecessor.  

Theodorus the second.  Theodorus, the successor of Romanus, continued in his Popedom twenty days only. In this short time he allowed the Decrees of Formosus.   

patriarchs of Constantinople.  
patriarchs of Costantinople, in this Centurie, were changed according to the disposition of the Emperors, favouring or disliking the worshipping of Images. Nicephorus was a defender of adoration of Images, & was banished by the Emperor Leo. Theodotus again, Antonius, and Syngelus, who had been Schoolmasters to the Emperor Theophilus, were haters of Images. But after the death of Theophilus, Theodora, his wife, advanced Methodius, a superstitious man, and an obstinate defender of adoration of Images, and intercession of Saints. Concerning Ignatius and Photius, and the great troubles that arose about placing and displacing of them, occasion will be offered to speak of these things in the head of Counsels.   

Of other Pastors, and Doctors.  
IN this corrupt and back-sliding age, wherein the Roman Antichrist had so great an upperhand, the head of Counsels will compel me to make mention of the names of a number of learned men. At this time, the name of Claudius Taurinensis, putteth a great number of the refront of my remembrance, because he was a faithful witness unto the truth of God, in a troublesometime. He was a man borne in Spain, under the reign of Ludovicus Pius, he was made Bishop of Thurin, in Pi●mont. As his first entry to his Bishopric, he threw the Images out of his Church, affirming, that the Saints, who in their life-time were not content to be worshipped, much less could they be content to have their pictures worshipped after their death. In special, he condemned the worshipping of the cross: affirming, that if it should be worshipped, because jesus died upon it: then the Ship, in the which Christ sailed, the Ass, whereupon Christ did ride into jerusalem, & infinite things, which Christ touched, by the like reason, ought also to be worshipped. Concerning the Bishop of Rome, he said, that he was not to be counted an Apostolic Bishop, who sat in the Apostolic chair: 
Note.  but he who fulfilled an Apostolic office.  
Hinemarius, Bishop of Rheims, lived under Carolus Magnus, and continued in office almost until the reign of the Emperor Arnulph. He had great strife with his nephew Hincmarus Bishop of Laudunum, who refused to be under his Diosis: and appealed from him unto the Bishop of Rome. Likewise, in the cause of Rhotardus Bishop of Soission, whom Hincmarus deposed, and removed from his office. Nicolaus the first Bishop of Rome, absolved him. Hadrian 2. gave him commandment to excommunicate C. Calvus King of France, his sovereign Lord: but he refused to perform such an unlawful commandment: and writ unto the Pope, to be circumspect, and not precipitate rashly his sentences of excommunication.  
The question whereunto Hadrian 2. was so serious, was about division of lands, betwixt C. Calvus, and his brother Lotharius. C. Calvus denied, that he did unjustly invade any of his brother's lands, but lands duly belonging to himself by paction and covenant. And the Nobles of the country said, that it was a strange and an unaccustomed thing, that the Pope would take, upon him to be judge in a controversy, concerning the Titles and Rights of kingdoms: because he could not be both a Bishop and a King.    

CENTURIE X.  

Popes of Rome.  
TO Thedoricus succeeded Pope john the tenth, 
johannes 20.  he abrogated all the decrees of Pope Stephanus the sixth, and allowed the decrees of Formosus: whereupon great tumult and uproar arose in Rome. For this cause, the Pope fled to Ravenna, and gathered a Council of 74. Bishops, also Carolus Simplex King of France, was present at this council. There he ratified the decrees of Formosus, and damned the decrees of Stephanus. Here let us mark that the Bishops of Rome do both mock God and the world, 
Note.  in saying, that their Counsels are guided by the holy Spirit, and cannot err; in the mean time one of their Counsels damning another, and being altogether opposite one to another. After he had come back to Rome, he concluded his life, having ruled two years, and fifteen days. To him succeeded Benedictus the fourth, and continued three years, and four months. 
Benedictus 4.   
After Benedictus ruled Leo the fifth, 
Leo 5.  and continued not in his Popedom above forty days: for he was cast into prison and bonds, by Christophorus his own domestic servant. Christophorus by unlawful means attained to the Popedom, 
Christophorus.  and lost it again unworthily, in the seventh month of his government, for he was thrust into a Monastery, as the only refuge of all disasterd people. Those monsters saith Platina, God permitted them not long to live.  
After Christophorus, 
Sergius 3.  Sergius the third, ruled seven years, four months, and fifteen days. He raised again the body of Formosus out of the grave, wherein he had lain buried eight years, and beheaded it, as if it had been alive, and cast it into the river Tiber, accounting it unworthy of a burial place. 
Note.  Platina doth mark, that Formosus had been his competitor, and hindered Sergius from attaining to the Popedom, they who are so overtaken with ambition and hateful malice, that they cannot moderate their own affections, how shall they govern and rule, the universal Church of God. Beside this barbarous cruelty, he was a vile whoremonger, and begat john the twelfth (who afterward was made Pope) with Marozia the wife of Guido, a famous harlot.  

Anastatius 3.  After him Anastatius the third, ruled two years, of whom nothing worthy of memory is written, except this, that he was not so malicious in damning the memorial of other men, as his predecessors had been.  

Landus.  Landus succeeded to Anastatius, and ruled six months, and 21. days.  

●ohannes. 11.  To Landus succeeded john the eleventh, and ruled thirteen years, two months, and three days. He was more martial in exploits of warfare, then religious and expert in knowledge of heavenly things. For he fought against the Saracens, who had been brought into Italy by the Grecians, and discomfited them. But when he returned again to Rome, he incurred the hatred of Albericus, Marquis of Hetruria, who had fought with him against the Saracens, and could not abide the pride of a presumptuous Bishop, who in his triumph ascribed the whole praise of the victory to himself only. This variance was the occasion of great trouble in Italy, for Albericus alured the Hungarians to enter into Italy, who did greater damage to the Country, than the Saracens had done before. On the other part, the Italians, who could not avenge themselves by rendering like evil to the Hungarians, they poured out their wrath upon Albericus, and killed him. The Pope also by the soldiers of Guido was cast in prison, and strangled, by stopping a pillow in his throat. The villainy between him and Theodora a notable harlot: I have overpassed with silence, fearing to be prolix.  
Leo the sixth followed, and continued seven months and fifteen days. 
Leo 6.   
After Leo, followed Stephanus the seventh, and ruled two years, 
Stephanus 7.  one month, and twelve days.  
The two preceding Popes, are supposed by Italian heights to be made out of the way, by Marozia, a notable harlot, to the end that her son john the twelfth, 
johannes 12.  whom she had borne to Pope Sergius the third, might be promoted to the Popedom; who ruled four years, ten months, and fifteen days. Marozia was an incestuous harlot, who like unto Herodias, was not ashamed to marry two brethren, namely, Guido and Hugo: according as the verse made thereof witnesseth.  
Nubere Germanis satagens Herodia binis.  
Herein appeareth the terror of the wrath of God, punishing the ungodliness of the Roman people: they were guided by the Popedom, 
Note.  and the Popedom was guided by notable harlots.  
After him succeeded Leo the seventh, 
Leo 7.  and ruled three years, six months, and ten days.  
Stephanus the eight, 
Stephanus 8.  was a German, and ruled three years, four months, and ten days. He was mightily troubled with the seditions of the people of Rome, and was so miserably wounded, that he was ashamed to come forth unto public places to be seen.  
Martinus the third, 
Martinus 3.  succeeded to Stephanus the eight, and governed three years, six months, and ten days. Platina calleth him a devout man, and altogether bend to religion, because he repaired old Churches, that were tending to ruin and decay, 
Note.  the substance of religion being lost, the care of the fabric of the Church, and such other external things, was counted the only devotion.  
Agapetus the second, 
Agapetus 2.  successor to Martinus, continued in his Popedom nine years, seven months, and ten days. In his time Berengarius King of Italy, and his son Albertus, tyrrannously abused the country, not sparing those of the Clergy. So that Agapetus was compelled to send messengers to Otto the first, whose fame was spread abroad in all Nations: and Otto without delay, addressed himself to Italy, and suppressed the insolency of Berengarius, and his son Albertus, as hath been already declared, in the history of the life of Otto the first.  

johannes 13.  To Agapetus succeeded john the thirteenth, and governed nine years, three months, and five days. A man from his very youth replenished with all kind of abominable vices, a libidinous beast, a monstrous varlet, of whom I have made so frequent mention already, and the head of Counsels will cast up the filthiness of his infamous name of new again: so that for the present I write the less. He was deposed in a Council gathered by Otto the first, and Leo the eight was placed in his room. Pope john had such an end as his most wretched life deserved, for he was deprehended in adultery, 
Note.  and the husband of the woman whom he defiled, wounded him to the death, so he concluded his unhappy life.  

Leo 8.  Leo the eight was chosen Pope, with advice of the Emperor Otto the first, and he ruled one year, and 4. months: albeit the seditious people of Rome rejected him, and accepted again john the thirteenth; and after his death they chose another, called Benedictus the fifth: notwithstanding the Emperor Otto subdued those insolent and seditious people, and took Benedictus 5. prisoner, and banished him to Hamburg, where for very heartgrief he ended his life. Leo loathing the manifold seditions of the Roman people, conferred again the choosing of Popes to the Emperor.  

johannes 34.  Pope john the fourteenth, ruled six years, eleven months, and five days. Against whom conspired Godfredus, Count of Campania, and Petrus the chief Captain of the city, with two Consuls, and twelve Aldermen of the town. They laid hands upon the Pope, in the Church of Lateran, and detained him prisoner eleven months. The Emperor Otto and his son, made haste to come to Rome, and after due examination of this seditious attempt, he banished the two Consuls to Germany, he commanded the twelve Aldermen to be hanged, and Peter the chief Captain to be bound upon the back of an Ass, his face turned towards the Ass' tail, and his hands bound under the same; thus he was carried through the whole city, and scourged with rods, and banished.  
Godfredus and his son, before this time, were dead and buried, but the Emperor caused their bodies to be raised out of their graves, and to be cast into unhallowed places. The abusing of Pope john was punished with the greater severity, because he was hated by the Romans, for the love he carried to the Emperor. 
The beginning of the abuse of baptising of Bels.  In this Pope's time began the vile superstition of baptising of Bells, and giving unto them peculiar names; and the Pope called the great Bell of the Church of Lateran, john, according to his own name.  
Benedictus the sixth, was successor both to the place, and calamities of Pope john. 
Benedictus 6.  Cynthius' a man of noble birth in Rome, imprisoned the Pope in the Castle of Saint Angeli, where he was strangled, after he had continued one year and six months, in his Popedom. Platina writeth, that of all things there is a vicissitude, even so the Popes now do include the noble citizens of Rome, into that same Castle called Saint Angeli, whereinto of old, they were enclosed themselves.  
Donus the second of that name, 
Donus 2.  died in the first year of his government: nothing worthy of memory is written of him.  
Bonifacius the seventh, 
Bonifacius. 7.  continued not above seven months and five days in his Popedom: a man famous for sacrilegious theft. For when he perceived that the Roman citizens conspired against him, he took with him all the jewels of the Church of Saint Peter, and fled to Constantinople, where he sold the jewels, and acquired to himself a great sum of money, wherewith he intended to corrupt the minds of the people of Rome, but incontinent he was cut off by death.  
While Pope Bonifacius the seventh was in Constantinople, john the fifteenth was chosen Pope, 
johannes. 15.  and in the eight month of his Popedom, he was enclosed in the Castle of Saint Angeli, called of old Moles Adriani, where he miserably ended his life.  

Benedictus 7.  Benedict the seventh ruled eight years. He was Pope at that time when Otto the second died at Rome, and great deliberation was had about the successor of the Empire. The Pope consented to the Germans, whose opinion was this, that the son of Otto the second, albeit young in years, should be declared Emperor. Other things (and namely, the process of the deposition and restitution of Arnulphus Bishop of Rheims) I refer to the head of Counsels.  

johannes 16.  After Benedict the seventh, succeeded Pope john the sixteenth, who hated the Clergy, and dilapidated all the Church-rents upon his friends and kinsmen, he died in the eight month of his Popedom.  

johannes 17.  To him succeeded, john the seventeen, and continued ten years, six months, and ten days. He was not free of popular seditions but fearing the cruelty of Crescentius, whom the Romans wished that he should reign, as Emperor and King of Italy: the Pope fled to Hetruria, from thence giving advertisement to the Emperor Otto the third, to support the distressed estate of the chair of Rome. Crescentius fearing the power of the Emperor Otto, alured Pope john to return back again to Rome, which done, Crescentius with the chief authors of the foresaid sedition, kissed his feet, and craved him pardon. Notwithstanding of this, the Emperor Otto set forward with his army toward Rome, and when he heard that Pope john was dead, he presented to the Romans one Bruno a German, and of his own consanguinity, whom, the Romans (fearing the Emperor) durst not refuse, and called him Gregory the fifth.  

Gregorius 5.  Gregory the fifth, governed two years, and eight months. The Romans more seditious than wise, incited Crescentius again, to take upon him authority, and to eiect Gregory the fifth, and to choose another whom they called john the eighteenth, Gregory fled to Germany and complained to Otto the third of the injuries done to him.  
The Emperor led an army to Rome of intention once to be avenged of the continual sedition of the Roman people.  
Crescentius fortified the Town of Rome and the castle of S. Angeli, which after that time received the third name, not only to be called Moles Adriani, and the Castle of Saint Angeli, but also the Castle of Crescentius: but all this preparation was made in vain. Otto circumvened Crescentius and the new made Pope, putting them in hope of Pardon, but when they came forth, the new made Pope had his eyes thrust out, and was spoilt of his life, and Crescentius was hanged before the walls of the City. Gregorius was restored again and made that constitution, about the choosing of the Emperor in time to come by the seven Electors of Germany, whereof I have spoken in the life of the Emperor Otto the third.  
After Gregory the fifth, 
Sylvester. 2.  Sylvester ruled four years, one month, eight days. He was first a Monk of Floriake: when he left the Cloister he went to Spain, and learned Sciences, in the Town of Seville. Of a Disciple he became in short time a Master, and had the honour to be an instructor of Otto the third, who was made Emperor, and Robert King of France, and Lotharie a noble man who afterward was Bishop of Senon. It was an easy thing for his Disciples being so potent and noble to advance him to all the honours he obtained: first to be Bishop of Rheims, secondly to be Bishop of Ravenna, and last of all to be Bishop of Rome. But his name is filthily spotted with Magical arts, and he was so familiar with the Devil, that he enquired of him (as Platina writeth) how long he should continue in his Popedom, and the Devil answered, even, until the time he should say Mass at jerusalem.  
Now there was in Rome a Chapel, called, S. Crucis, and vulgarly it was called jerusalem. In this Chapel in time of Lent the Bishop of Rome was accustomed to say Mass, and when Sylvester the second, 
Note.  (who before was called Gilbertus) was saying Mass in that place, he found himself attainted with a vehement fever, and remembering that the place was called jerusalem, he knew that he was deceived, and put in vain hope of long living by the devil. He called for the Cardinals and confessed his fault, and desired them to cut his body in pieces (as it justly deserved) and to lay it open upon a Coach to be buried in that place wherein the horses of their own accord should draw the Coach. So the horses carried the Coach to the Church of Lateran, where he was buried.  
Onuphrius is weak in this, that neither can he be silent, neither can he defend the name of Pope Sylvester, with reason, but says he was a learned man well acquainted with mathematical sciences, and therefore unlearned people counted him a Sorcerer. By such frivolous excuses all the Necromancers and Sorcerers in Europe might be excused, against the testimony of wise and learned Historiographers, who give to euerie man such praise as their doings deserve.   

patriarchs of Constantinople.  
AFter Nicholaus and Euthymius, succeeded Stephanus Amasenus who continued above three years. 
Stephanus. Amasenus. Tryphon.  To whom succeeded Tryphon, admitted upon this condition, that when Theophilactus the youngest son of the Emperor Romanus should come to perfect age, he should give place to him. But when the Emperor's son was 16. years old, Tryphon would not give place unto him, until he was circomuened by the craft of the Bishop of Caesarea, who pretending to be his friend said to him in this manner.  
Seeing that the Courteours are in hope to have you displaced in respect of your want of learning. I will give you, faith he, my counsel, to write your own name, together with all the titles and dignities of your calling in presence of many witnesses, and send this letter aforesaid to the Emperor, to let him understand that ye are not so void of learning as they talk of. To this Counsel Tryphon agreed, not foresmelling the subtility of the Bishop who gave unto him this Counsel: 
Note  But the Courteours so soon as the letter came in their hands subjoined to the words; Tryphon Archbishop of new Rome, and Universal Patriarch, the words following, that he voluntarily overgave his Patriarchship in favour of Theophilactus the Emperors youngest son. So was Tryphon by his own handwritting displaced, 
Theophilactus.  and Theophilactus seated in his room. He was a young man of 16. years old when he was made Patriarch, and ruled 23. years. He was riotous, 
Note.  and full of youthly conceits, and in hunting his horse so bruised his body, that he vomited blood and ended his life.  
To Theophilactus succeeded Polyenctus in the days of Nicephorus and Zimisces, 
Polyenctus.  of whom God willing more shall be spoken in the head of Counsels, and to him a Monk Basilius, 
Antonius' Siudites.  who ruled 4 years, and after him Antonius Studites.   

Of other Pastors and Doctors.  
LVitprandus a famous Historiographer lived in the days of Hugo and Berengarius kings of Italy, 
Luitprandus.  and in the days of Otto the first Emperor of the west, and Constantine Emperor of the East. His learning and skill in Music brought him in credit with Hugo King of Italy. Also Berengarius king of Italy found no man so meet to be employed Ambassador to Constantine Emperor of Constantinople as Luitprandus, who did his message faithfully upon the charges of his own father in law. But Berengarius rendered unto him evil for good, for he banished him. In time of his banishment he writ his history of things done in Europe from the year of our Lord 858. until the 30. year of Otto Magnus, and dedicated it to Reginomundus a Bishop of Spain.  
It is not certain in what age Theophilactus lived: always his name is enrolled in this Centurie. He was Bishop of Bulgaria, and writ in the Greek Language fruitful Commentaries upon the four Evangelists, and upon all the Epistles of Paul, and upon some of the small Prophets, such as Habacuk, jonas and Nahum. He followed Chrysostome in his writings, so that his books are thought to be a short abridgement of the writings of Chrysostome. He sharply refuteth old Heretics, but the defection of his own time he doth not so nearly touch. Of the Antichrist, 
2 Thes. 2.  he thinketh that he should spring up in the decay of the Roman Empire; and of marriage that it was honourable, and a step to the chair of a Bishop. 
Tit. 1.  The names of other men who were more famous than others, either for good or evil, will be found in the head of Counsels.    

CENTURIE XI.  

Popes of Rome.  
AFter Silvester ruled Pope john nineteen years, 
john. 19  four months, and twenty days: of whom no memorable thing is written.  
To him succeeded Pope john 20. 
john 20.  and continued four years, four months. Platina for lack of some remarkable thing in the history of his life is compelled to remark, the wisdom, magnanimity, learning, and devotion of Robert King of France who was worthy to govern others, because his own heart was governed and ruled with reason, 
Note.  but of Pope john he read nothing worthy of commendation.  
To him succeeded Sergius the fourth who governed 2. 
Sergius 4.  years and 15. days.  
To Sergius succeeded Benedict the eight and continued a eleven years, 
Benedictus 8.  one month and thirteen days: in his days the pestilence so mightily abounded that the number of them who died in. 
Note.  the plague surpassed the number of them who were alive. Which calamity was signified by a fountain of wholesome water in Lorraine converted into blood.  
The factious Romans removed him from his Popedom and seated another in his place: but afterward they were reconciled to him, and received him with great Pomp & honour, to his Popedom again. 
Note.  These are the people who call the B. of Rome the vicar of Christ, the successor of Peter, the universal Bishop, the ministericall head of the Church, yet will they make insurrection against him when they please, and they call others schismatics, when they fall from the obedience of the Bishop of Rome. But the Town of Rome is the mother of schisms, no less is she the mother of all spiritual whoredoms.  

john. 21.  john 21. succeeded to Benedict the 8. in the days of the Emperor Conrade the second and ruled eleven years, nine days. Platina commendeth his life, but without any particular commendation of his commendable virtues.  

Benedictus 9  Benedict the ninth succeeded to Pope john and governed ten years, and four months, and nine days: a man unlearned and vicious in his conversation, who alured women to his lust by Magical arts, therefore he was thrust out of his Popedom: 
Silvester. 3.  and Silvester the third was placed in his room, who continued not above forty days in his Popedom; for Benedict by force intruded himself again into the Popedom, and fearing, to be expelled of new again from his Papal dignity, he made merchandise of it and sold it to Gregory the sixth, 
Gregory 6.  for a thousand, and five hundreth pounds weight of Gold. Many Historians, such as Martianus Polemus, Damianus and Platima, do report, that after his death he appeared in a monstrous similitude, more like unto a beast, than a man, to represent the effigy of his beastly conversation. The Emperor Henry the third entered into Italy, gathered a Council at Sutrium, wherein all these three monsters were deposed and Suidigerius Bishop of Bamberg was made Pope whom they called, Clemens the second.  

Clemens 2.  After the Emperor Henry the third had placed Clemens the second in the Popedom, he returned to Germany. The seditious Romans returning to their wont vomit poisoned him when he had continued only nine months in his Popedom, because he was not elected by themselves, but by the Emperor with advice of the council of Sutrium.  

Damasus 2.  After Clemens the second, succeeded Damasus the second, & continued not in the Popedom above 23. days.  

Leo. 9  After the death of Damasus the second the Romans sent Ambassadors to the Emperor Henry the third to send unto them a worthy Pope. The Emperor made choice of Brun● Bishop of Tullus, who being on his journey toward Rome in his Pontifical garments, the Abbot of Cluniake and Hildebrand a seditious Monk met him by the way, and persuaded him to lay aside his Pontifical garments, & to enter into Rome with the habit of a private man, lest he should seem to have received the Popedom from the Emperor, and not by the election of the people, & Clergy, to whom rightly appertained the election of the Roman Bishop. Bruno obeyed their council, and was the more gladly accepted of the Romans, who called him Leo the ninth: he ruled five years, and assembled counsels both in Rome and Vercellis against Borengarius, as shall be declared (God willing) in the head of Counsels.  
Victor the second succeeded to Pope Leo, 
Victor 2.  & governed two years, three months, and fourteen days. He was chosen Pope with the advice of the Emperor Henry, whom they feared to irritate by presenting unto him new occasions of wrath and anger.  
After Victor succeeded Stephanus the ninth, 
Stephanus 9  who died in the seventh month of his Popedom.  
To him succeeded Benedict the tenth, 
Benedictus 10.  who continued not above nine months in his Popedom. He was compelled to denude himself of his Papaldignitie, because he was elected without the consent of Hildebrand: to whom the whole number of Cardinals & Clergy had promised, that no new Pope should be elected before he had returned to Rome, for he had taken a journey to Florence.  
Nicolaus the second followed and ruled three years, 
Nicholaus 2  six months, and twenty six days. This is the Pope who gathered a council at Rome against Berengarius, & forced him to make recantation of his opinion of the Sacrament of the supper of the Lord as shall be declared God willing in its own place, To this Pope, Godfrid D. of Apulia, and Calabria, recommended Bagallardus his son. But the Pope favoured Robert Bagallardus his uncle, the just heir of the Dukedom; & covenanted with Robert, surnamed Guiscard, that he should be authorised to be Duke of Apulia and Calabria, providing he would bend up all his forces to subdue the rebels of the Roman church which thing also Duke Robert seriously performed: & rendered to the chair of Rome the towns of Beneventum, and Troia, which he had added to his dominions, when he first ejected his brother's son from his inheritance. Also the Pope honoured Robert, by giving unto him a banner & standard, in token of confirmation of his Dukedom, which authority belonged to the Emp. & not unto the Pope. But now as Funchus writeth, 
Note.  Fur furem, Latro latronem iuvat, that is one thief helpeth another, 
Hist. Magd. Cent. 9 cap. 10.  & one brigand supporteth another. In the end Pope Nicholaus the second tasted of Brazates cup, this Brazutus was the familiar friend of Hildebrand, who within the space of 13. years empoisoned 6. 
Note.  Popes, to wit Clemens 2. Danasus 2. Leo 9 Victor 2. Stephanus 9 & Nicholaus 2.  

Alexander 2.  After Nicholaus succeeded Alexander the 2. whose name before his election to the Popedom had been Anselmus B. of Luca, & he ruled 11. years, 6. months. His competitor was Candalus B. of Parma, whom the Lumbards' assisted with all their might and procured to him the allowance of the Emp. This was the ground of cruel wars between Alexander the 2. and Candalus, but the faction of Alexander prevailed. The Emp. sent Otto Archbishop of Colen to pacify th' uprors and tumults of Italy. At his first coming he sharply rebuked Pope Alexander because he had entered in the Popedom without the emperor's consent. But Hildebrand according to his form inclinable to fury & madness, could not abide until Otto had made an end of speaking, but he interupted him, and answered, that the election of the Bishop of Rome belonged not to the Emperor, but to the clergy and people of Rome. Otto on the other part (bearing as it appeareth more with the Clergy of Rome, then favouring the Emperor's cause) condisóended that this question should be entreated in a lawful assembly at Mantua.  
In that council Alexander was declared to be Pope, and Candalus had pardon granted to him. In the end Pope Alexander finding that he was set up in the Papal dignity to prepare a way to Hildebrands' Popedom, he said unto the people in the time of the solemnity of the mass, that he would not sit in the chair of Rome, except he had licence of the Emperor. 
Note.  The angry humour of Hildebrand, a man borne for sedition, was so overcast with fury, that scarcely he could abstain from outrage, and putting hands unto Pope Alexander, until the mass were ended. The mass being finished, he drew him by force into a chamber, where he bussed him, before he was devested of his pontifical garments, because he said, he would seek the Emperor's favour. Finally, he was cast into prison and bonds, and under the miserable endurance of Hildebrands' wrath, he finished his life.  
To Pope Alexander the second, 
Gregorius 7.  succeeded Gregory the seventh, called Hildebrand before his Popedom, who continued twelve years, and one month. He was crafty and subtle in bringing to pass, that thing which he had imagined a long time before, to wit, in treading down under the fe●t of the Roman Bishop, all civil authority. In the Council of Mantua, by Hildebrands' special advice, it was decreed, that no man should be admitted to a Prelacy, Benefice, or eclesiastical office, 
Note.  by a secular person: and that it should not be lawful for Priests to marry. These grounds being laid by Hildebrands' advice, before he came to the Popedom, he laboured with all his might to put them in execution, when he was Pope. For this cause he called the marriage of the Priests; the heresy of the Nicholaitans; and the acceptation of Prelacies from the hands of secular Princes, 
Note.  Simony. And under colour of extirpating two heresies, he most craftily traveled to bring under his sovereignty all men who were clothed with civil, or spiritual offices.  
And first, for the abolishing of the marriage of Priests, he sent strict commandment to the Bishops of France and Germany, and other places, that they should depose married Priests from their offices, under pain of cursing, and that they should accept no persons in their places, but those who would bind themselves by a solemn oath, to perpetual continency. The Priests made greater reluctation to the Pope's commandment, than the Bishops did; in so much that in the Council of Mentz, convocated by the Archbishop for obeying of the Pope's commandment: the Archbishop accompanied with the Pope's Ambassador, could find no other means to save their lives, but only by flying from the incensed wrath of married Priests. As concerning his other enterprise, in extirping the heresy of Simony (as he called it) that no Prelate should receive investment from Emperors and Princes, but only from the Bishop of Rome. This could not be brought to pass without the thunderbolts of excommunication, whereby he so subdued the noble Emperor, 
Note.  Henry the fourth, that he was compelled in sharp winter weather to journey to Italy, and to seek absolution from the Pope's cursing.  
It were too long to discourse of his sorceries, lying prophecies, and treasonable attempts against the noble Emperor. And the weak apology of Onuphrius, will never be an umbrage to cover the craft, malice, and devilish pride of this seditious Pope.  

Victor 3.  To Gregory the seventh, succeeded Victor the third, who only continued in his Popedom, one year and an half.  

Vibanus 1.  After Victor the third, succeeded Pope Vrbanus the second, and ruled twelve years, four months, and eighteen days. He assembled a Council at Clermont in France, and incited Christian Princes to undertake a dangerous warfare against the Turks and Saracens, for recovering of the holy Land; and for supporting of distressed Christians in those parts. A certain Monk called Peter, who had gone on pilgrimage to jerusalem, deplored to the Council in most lamentable manner, the pitiful estate of Christians in jerusalem. And many Christian Princes were moved to undertake an hazardous war, against the Turks and Saracens, under the conduct of Godfrey Duke of Lorraine, Robert, Duke of Normandy, Robert Count of Flanders, and divers other noble Princes, an army of three hundred thousand Christian people, set forward toward jerusalem, which they conquered out of the hands of Infidels, with great effusion of blood, and Godfrey was crowned King of jerusalem, with a crown of thorns, An. 1099. as Functius recordeth.   

Patriarches of Constantinople.  
BEcause I read of no memorable thing done by the patriarchs of Constantinople, it shall suffice shortly to point out their names only, and to set forward. In this Centurie we find the names of these Patriarches following, to wit, Antonius, Nicolaus, Sisinnius, Sergius, Eustachius, Alexius, Michael, Constantinus Lithudes, johannes Xiphilinus, Cosmas Eustratius, and Nicolaus.   

Of other Pastors, and Doctors.  
PEtrus Damianus, 
Damianus.  was brought up in the Monastery of Cassinates, and was made a Cardinal and Bishop of Ostia, by Pope Stephanus the ninth. He was deposed by Benedict the tenth, and deprived of his living, because he disapproved his entry to the Popedom. He was cast into prison and bonds, and when he was set at liberty, he sought not restitution to his Bishopric again, but he lived an heremitical life. And when Pope Nicolaus the second, and Hildebrand an Archdeacon, objected this fact against him opprobriously, he writ an apology, and defended himself by the example of 36. Fathers, who had done the like. 
Note.  He was very superstitious, and approved the custom of Monks who began to scourge themselves, very impertinently citing the examples of Christ, 
Mat. 27.26. 2 Cor. 11.24.  who was scourged by Pontius Pilate, and of the Apostle Saint Paul, who was thrice beaten with rods, and five times received thirty nine stripes; as if it were all one thing to scourge ourselves, and to be scourged by others. He was present at the Council of Milan, as substitute of Pope Nicholaus the second.  

Ino.  Ino Bishop of Charters in France, was counted learned in his time; nothing is more commendable in all his life then this, when he was cast in prison for disprooving the marriage of Philip King of France, the noblemans dwelling about Charters, would have by force delivered him, but he dissuaded them from any such attempts, only willed them to pray to God for him. 
Note.  His books are miserably spotted with the errors of his time, such as Transubstantiation in the Sacrament of the Lords Supper, Intercession and merits of Saints in prayer, and divers other errors.  

L●●francus.  Lanfrancus was borne in Papia, a town of Italy, and became Archbishop of Canterbury: he was much reverenced for his learning. He writ against Berengarius, and defended the opinion of Transubstantiation. He was in great credit with William the Conqueror, King of England, in so much that all spiritual and civil affairs, seemed to be ordered according to his appetite and pleasure. This great credit procured against him the hatred of many Noblemen, notwithstanding they could not prevail against him all the days of King William. Rufus the son of King William, was of a more stern and angry nature, and albeit Lanfrancus had taken pains upon his education, notwithstanding his emulous competitors alienated the King's heart somewhat from him, whereby he fell into a sharp fever and died. 
Ranul. in polychron. l. 7. c. 6.  Ranulphus writeth of him, that he wished to conclude his life either by fever, or dysentery, because in these sicknesses, 
Hist. Magd. cent. 11. cap. 10.  the use of a man's tongue continues oftentimes to the last breath. He continued in his Prelacy nineteen years, and died in the third year of King Rufus.  

Anselmus.  Anselmus succeeded to Lanfrancus, both in place and learning; for he was Bishop of Canterbury, and a singular learned man. He was borne in a town called Augusta, in the confines of Burgundy. He was the disciple of Lanfrancus: he was first a Monk, and afterward an Abbot in a Monastery of Normandy, called Bettense; and four years after the death of Lanfrancus, the King of England promoted him to the archbishopric of Canterbury. Anselmus in his admonitions to the King (who at that time converted to his own use, the rents of defunct Bishops and Abbots) was free and plain, and for his freedom incurred great indignation: in so much that he compared himself unto an Owl. 
Simile.  For, saith he, like as she hath pleasure when she remaineth in her own nest, and with her own brood, but when she flieth abroad she is miserably misused and beaten, with ravens, crows, and other souls that forgather with her. Even so, saith he, when I am in company of you my familiar friends, 
Note.  I live in pleasure, but when I go to Court, and am conversant with secular men, I am discontented, and as it were dilacerate with a multitude of secular cares. He was a stout defender of the authority of the Bishop of Rome, in so much that he was content to forgo the favour of his Prince, and to be banished for the excessive love he carried to the privileges of the Roman Chair.  
After the death of Rufus, Anselmus was received from banishment, by King Henry. But because he would not admit and consecrate those Bishops who had received investment from the King, but called them bastards, and abortive births, whosoever received investment from secular men: 
Note.  great contention arose between the King and the Prelate, the issue whereof was this; that the decision of the question was referred to the Bishop of Rome, who gave sentence in favour of Anselmus, because Anselmus suffered trouble, for maintaining of the Pope's authority. The King was irritate and exasperate with the Pope's decree, and spoiled Anselmus of all his dignities. Who remained for the most part in Lions, during the time of his second banishment.  
But the King reduced him again from banishment, and was reconciled with him. After his returning from his second banishment, he lived three years, and died in the yeer● of our Lord, 1109. having continued Bishop of Canterbury thirteen years. 
Anselmus de excellen. beata Mariae.  In his books no error is more intolerable than this, that he equalleth the Virgin Mary with Christ, attributing to her all the treasures of wisdom, and knowledge, as the Apostle Paul atiributeth them to Christ our Saviour. 
Col. 2.3.     

CENTURIE XII.  

Popes of Rome.  
AFter Vrbanus the second, 
Pascalis 2.  followed Paschalis the second, and ruled eighteen years, 6. months, and 7. days. Called before Reginerus, a man brought up in the Monasteries of Italy: he seemed to shun the high preeminency of the Popedom, but the acclamations of the people, often repeating, that Saint Peter had chosen good Reginerus to be Pope, bowed his flexible mind, and inclined it to the Popedom: he then putting on a purple garment, and a Diadem upon his head, was brought unto the Church of Lateran, upon a white pamphrey, where a Sceptre was put in his hand, and a girdle tied about him, having seven Seals, and seven Keys hanging thereupon, for a recognizance of his sevenfold power, and sevenfold grace of God resting upon him: to wit, of binding, losing, shutting, opening, sealing, resigning, and judging. He excommunicated the noble Emperor Henry the fourth, following the example of three of his predecessors; to wit, Gregory the seventh, Victor the third, Vrbanus the second. He stirred up Henry the fifth, against his natural father, Henry the fourth: and caused the body of the noble Eemperour Henry the fourth (who died at Leodim) to be raised out of his sepulchre, to be carried to the town of Spire, and to want the honour of Christian burial five years. 
Note.  O Antichristian pride! O barbarous inhumanity! O cruelty and rage, ranscending the cruelty of Pagans, who persecuted the Church of Christ for the space of three hundred years.  
In his time the Bishop of Florence taught, that Antichrist was already borne and manifested to the world. Upon which occasion Paschalis assembled a Council at Florence, and with terrible threatenings put him to silence, and damned his books. Also he assembled another Council at Tretas, a famous town in Campanie in France, where he ratified the decrees of his Predecessors, in condemning the marriage of Priests, as the heresy of the Nicolaitans, and receiving Ecclesiastical rents from Lay persons, as Simony. Of his revocation of the privilege of investment of Bishops, granted to the Emperor Henry the fifth: I have spoken already in the history of the life of the Emperor. His Competitors were Albertus, Theodoricus, and Maginulphus, whom he easily subdued.  

Gelasius 2.  To him succeeded Gelasius the second, and ruled one year and five days. He was elected without consent of the Emp. Henry 5. which procured unto him great grief. For Cincius a noble man of Rome, of the family of Frangepanis, invaded the Pope and Cardinals, and trod the Pope under foot, and cast him in prison and bonds, but the citizens of Rome relieved him, and threatened to destroy the family of Frangepanis, if they set not the Pope at liberty. After this trouble, another followed; the Emperor sent an army to Rome, and authorised another to be pope: whom they called Gregorius the eight. The Pope fled to Caieta, the place of his nativity: but when the army returned to Germany, he came to Rome, where he found his estate to be jeopardous. Therefore he fled to France, and died of a pleurisy, in the Abbey of Clumack.  

Calixtus 2.  After Gelasius succeeded Calixtus the second, sometime Bishop of Vier, and kinsman to the King of France, he governed five years, ten months, and thirteen days. He compelled the Emperor Henry the fifth, to agree to his election: albeit Mauritius Burdinus, otherwise called Gregory the eight (whom the Emperor himself had authorized) was yet alive. Also he compelled the foresaid Emperor to overgive all right, which he claimed to investment of Bishops, and election of Popes: so much did the Roman Antichrist prevail by the thunder bolts of his curses, that he compelled the Emperor by these means to stoop under his feet. Also he besieged Sutrium a Town of the Romans, wherein Mauritius Burdinus his Competitor had his remaining. He took the Town, and his Competitor he carried Captive to Rome: setting him upon a Camel, with his face toward the hinder-parts thereof, and in the end thrust him into a Monastery. He assembled a Council at Rheims, wherein he renewed the ordinance against married Priests, ordaining that not only they should be spoilt of their livings and offices, but also that they should be debarred from the communion of Christian people. Like as these verses do testify.  
O bone Calixte, nunc omnis clerus odit te.  
Quondam presbyteri, poterant uxoribus uti.  
Hoc destruxisti, postquam tu Papa fuisti.  
Also he held another Council at Rome, where it was statute and ordained that it should not be lawful to the people to repudiat their Bishop, or to choose another during his life-time: 
Rom. 7.  grounding their ordinance upon a place of Scripture, a wife is bound to the law of her husband, so long as her husband is alive. After he is dead she is loosed from the Law of her husband. 
Note.  So learnedly did these Aecumenique Asses expound places of holy scripture.  
After Calixtus succeeded Pope Honorius the second, 
Honorius 2▪  and ruled five years, and two months. In his time Arnulphus, an eloquent man, & a famous Preacher came to Rome: whether out of the wilderness, or out of any other place wherein he had exercised a ministerial office it is uncertain, always it is thought of all men that he was sent of God: he sharply rebuked the dissolute Looseness, incontinency, avarice, and pride of the clergy of Rome; so that he incensed their hearts against him, specially for this, that he said it was no wonder, 
Note.  that they sought his life, for if Saint Peter himself were alive and did rebuke the lewdness of their conversation, they would not spare to take Saint Peter's life also.  
Moreover he said they were full of uncleanness, and were blind guides leading the people headlong to Hell: but the Lord would have in remembrance their iniquities, and call their wickedness to account. Thus the hateful indignation of the Clergy being kindled against him for preaching the truth, they laid wait for him secretly, and took him and drowned him.  
Platina allegeth that this fact displeased the Pope: always there was no inquisition to know the authors of this fact, not punishment of malefactors who shed innocent blood in secret, that manifested unto the world the Pope's indignation. About this time was a book written called Opus Tripartitum the author whereof was unknown, but it is supposed to have been compiled by Arnulphus. It contained great complaints of the manifold abuses of Churchmen.  

Innocentius 2.  After Honorius succeeded Innocentius the second, and ruled fourteen years, seven months, eight days. He was a man of a military spirit, albeit not fortunate in warfare. For he made war against Rogerius Duke of Sicily whom he besieged also in a certain Castle. But William Duke of Calabria Rogerius his son, not only relieved his father, but also laid hands on the Pope and his Cardinals and made them Captives and prisoners. Rogerius dealt friendly with the Pope and his Cardinal's and set them at liberty, and obtained at the Pope's hand whatsoever he pleased, except the name and title of a king. At this time when the Pope was busied in warfare, the Romans advanced one called Peter the son of Leo, a man of noble birth in Rome to be Pope. And when Innocentius addressed himself to Rome, he did find the faction of his Competitor to be strong and mighty therefore he sailed to Pisca, and from thence to Geneva, and from thence to France, where he assembled Counsels at Clermont and at Rheims, and delivered his Competitor to Satan. In the end he was restored to his chair again by the Emperor Lotharius the second. In his time, the Town of Rome being wearied with the tyranny of the Popes, 
Note  took resolution to be governed by Consuls. The Pope to obviate this conceit of the people, made an ordinance, that whosoever did violently put hands on any person of the Clergy, he should be excommunicate, and no man should have power to absolve him but only the Pope.  
After Innocentius, 
Coelestinus 2.  succeeded Coelestinus the second. He was chosen Pope without the consent of the people, as witnesseth Onuphrius, he ended his course in the fifth month of his Popedom.  
To him succeeded Lucius the second, 
Lucius 2.  and governed the Pestilentius chair (as the Magdeburg history recordeth) in a time when the Pestilence had great upperhand in Rome. He concluded his course in the eleventh month of his Popedom.  
After Lucius succeeded Eugenius the third, 
Eugenius 3.  sometime disciple to Bernard, and ruled eight years, four months, and twenty days. He so bestirred himself against the Senators of Rome, that partly by cursings, and partly by force, he brought them in subjection and compelled them to receive such Senators, as the Pope by his authority pleased to assign unto them.  
But it came to pass that he who was desirous to be terrible and awful to the Romans, 
Note.  he feared them in like manner, that they were conspiring secretly against his estate. Therefore he fled to Tybur, and from thence to France, to lead an army to the East, for the support of distressed Christians.  
But this voyage had no good success, notwithstanding that the Pope's blessing, and Bernard's Council (who was Abbot of Claravall, and much regarded at that time) were both interposed to advance this often reiterated warfare against the Turks. When the Pope returned from France to Rome accompanied with great forces, the people of Rome were afraid, but the Pope soon after concluded his course at Tybur.  

Anastatius 4.  Anastatius the fourth succeeded Eugenius who continued in his Popedom one year, four months, and twenty four days.  

Adrianus 4.  To Anastatius succeeded Pope Adrian the fourth, a Monk of the English nation, employed by Pope Eugenius to go to the people of Noroway, whom he brought under the Roman superstition, and therefore was advanced by Pope Eugenius to the dignity of a Cardinal, and after the death of Anastatius the fourth, he was promoted to the Popedom. He would not go to the Church of Lateran to be consecrated, until Arnoldus Bishop of Brixia, was driven from the Town of Rome: because he had counceled the Romans to claim to the ancient government of their Town to be guided by consuls and Senators. But the proud Pope insisted so seriously against Arnoldus and the Romans, that he compelled them by the force of his multiplied curses not only to expel Arnoldus out of the Town of Rome, 
Note.  but also to submit themselves absolutely to the government of the Pope. The proud carriage of this Pope, towards the noble Emperor Frederick the first, his bad success in warfare against the Duke of Sicily, and his miserable death in the Town of Anagnia, hath all been touched in the history of the life of Frederick. He ended his course after, he had ruled four years, and ten months.  

Alexander.  After Adrian the fourth, succeeded Pope Alexander the third, who had great debate against his competitor Victor the fourth, (called before Octavianus,) in respect, the Emperor, and the Princes of Germany and a great number of the Clergy of Rome, adhered to Pope Victor. And on the other part to Pope Alexander adhered the kings of England, France, and Sicily. And this schism endured a long time, for removing whereof the Emperor Frederick appointed one council at Papia, and another at Divion.  
To the first he would not appear, because he thought the Pope should be judged of no man.  
To the Second, he should not appear, because the council of Divion was not assembled by his own authority, but by the commandment of the Emperor.  
This Litigious decertation took this effect, that the Emperor and Bishops convened at the foresaid Counsels: decreed Victor who appeared and was ready to submit h●s cause to the judgement of a lawful assembly, him (I say) they decreed to be Pope lawfully elected. Pope Alexander fled to France, and in the council of Clermont he excommunicated both the Emperor, and his Competitor Victor, these were the weapons of their warfare against the Emperors and all others, whom they supposed to be their adversaries.  
After the death of his Competitor Victor, Pope Alexander being at Rome the Emperor Frederick came with a strong army thereto and Pope Alexander fled to the Venetians. What Tragedy fell out in Venice forcing the noble Emperor, to stoop under the feet of the Pope for excessive love that he carried towards his son, hath been declared in the History of the Emperor frederic life.  
In this Pope's days was Thomas Becket Bishop of Canterbury slain, 
Note.  Henry king of England, purged himself to the Pope that he was innocent of his slaughter. Notwithstanding seeing his indignation against the foresaid Bishop was the occasion of his slaughter: 
Hist. Magd. Cent. 12. cap. 10.  It was enjoined to the king of England, that he should hinder no man in his kingdom from appealing to the chair of Rome. And that in time to come, no man should be declared king of England without the Pope's consent. Thus are the necks, kingdoms, honours, and lives, of the mighty Monarches of the world trodden under the feet of the Roman Antichrist. After this proud Prelate had tyrannised 21. years, and 29 days he ended his course.  
After Alexander the 3. 
Lucius 3.  succeeded Lucius the 3. and governed four years, two months, and eighteen days. He was no less desirous to abolish the consults of Rome, than his predecessors were; but his attempts succeeded not so well. For he was driven out of Rome with his complices, and a number of his favourites were punished, by thrusting out their eyes. Others were carried thorough the streets upon Asses having their Mitres upon their heads, and their faces toward the hinder part of the Ass. The Pope fled to Verona, where he Lurked until he died.  

Vrbanus 3.  To him succeeded Vrbanus the third, and continued one year, ten months, and twenty five days. In his days was jerusalem recovered by Saladin a Prince of the Turks, and commander of Egypt; which tidings so pierced the Pope's heart with grief that he ended his life at Ferrara.  

Gregorius 8.  Gregory the eight followed, who continued not in his Popedom above the space of fifty days.  

Clemens 3.  To him succeeded Clemens the third, and ruled three years, and five months. In this time died William King of Sicily without children, and the people of the Isle elected Tancredus a bastard son of Rogerius to rule over them.  
After Clemens, 
Celestinus 3.  succeeded Pope Celestinus the third, and continued six years, seven months, and eleven days. In his time died Saladin a mighty Prince of the Turks. And Pope Celestinus thinking it was a meet time to fight against the Turks for the recovering of the holy Land, incited the Emperor Henry the sixth, and the King of France to undertake the jeopardous warfare against the Turks, wherein many had spent their blood and seldom with good success.  
The Emperor Henry sent the Duke of Saxony and the Bishop of Mentz with a well appointed army to the foresaid warfare, but went not himself. The King of France was willing to have undertaken a journey toward the East, but was stayed by the irruption of the Saracens who dwelled in Mauritania.  
They had passed the straits, and invaded that part of Spain, which was called Betica, and conquered it. The king of France then fearing left the Saracens should be puffed up in pride for their late victory, and that they should invade his dominions, kept his army at home in France for safeguard of his own country. The German army returned again within short time, as hath been declared in Henry the sixts life.   

Patriarches of Constantinople.  
TO Nicolaus succeeded Leo Styppiota, and Michael, and Theodosius, and Basilius, Nicetas, and Leontius, and Dositheus: of whom I think not expedient to write any further, except simply to insert their names.   

Patriarches of Alexandria.  
IN this age the army of Christians which went to fight against the Turks, conquered out of their hands, not only jerusalem, but also Antiochia, and the region round about it. Whereupon it followed that the Patriarches were established of new again after long intermission in Antiochia and jerusalem. Not such as were accustomed to be of old, having equal power with other Patriarches within their own bounds, but rather vassals and slaves to the Bishops of Rome, as may appear by the Catalogue following.  
The first of these Latin Patriarches was Bernardus who ruled that church thirty six years. 
Bernardus.  After him succeeded Radulphus who would not be subject to the Bishop of Rome, 
Radulphus.  but affirmed that both Antiochia and Rome were the chairs of S. Peter, 
Note  Antiochia was before, and a more ancient chair, and therefore should have the prerogative above Rome. Notwithstanding of all this, he was cited by his Adversaries to appear before the Bishop of Rome: and to answer to the faults that should be objected against him. Namely for violent usurpation of jurisdiction over churches belonging to the Archbishop of Tyrus, as Biblus, Tripoli, and Aradus.  
This citation Raymond Prince of Antiochia compelled him to obey. He was sent back again to Antiochia, but the people and Clergy received him not. Therefore he lurked in Monasteries, and in the end was deposed from his office by a council assembled in Antiochia.  

Raymericus.  After him succeeded Raimericus and ruled twelve years. He was hated of Raynoldus governor of Antiochia, because he disallowed his marriage bound up with Constantia. 
Note.  Likewise he was misused by him, and the bald part of his head was overlaied with honey, and he was compelled to sit in the time of the fervent heat of the summer day, to be molested with the flies and wasps.  
The king of jerusalem hearing of this pitiful demeanour of the Patriarch of Antiochia sent Ambassadors to Raynold, and so the Patriarch, was set at liberty, who dwelled at jerusalem, forsaking Antiochia all the rest of his life-time.  

Sotericus.  After him Sotericus was Patriarch, who continued in office short time.  

Theodorus.  To him succeeded Theodorus Balsamus, a very ambitious man, whom Isacius Angelus Emperor of Constantinople put in hope that he would promote him to be Patriarch of Constantinople, if the Canons of Church did not hinder. When all was done, the ambitious Prelate stayed still at home, for the Emperor did not solicit him seriously, but was only trying him to see if for hope of further preeminency he would violate the Canons of the Church. To whom succeeded Almericus. 
Almericus.    

Patriarches of jerusalem.  
THe first Latin Patriarch of jerusalem, after it was conquered from the Turks, was Dabertus, 
Dabertus.  sometime Bishop of Pisa. He crowned Godfrey the first King of jerusalem, with a crown of thorns.  
To him succeeded Gibelinus, 
Gibelinus.  sometime Bishop of Arls. He was sent to jerusalem to decide the question that fell out between Dabertus and Ebremarus; but it happened that Dabertus about the same time died: and Ebremarus was removed, because he had intruded himself in office. Therefore with uniform consent, Gibelinus was made Patriarch of jerusalem.  
To whom succeeded Arnulphus, 
Arnulphus.  who for his vicious life, was called Mala corona. Pope Pascalis the second, hearing of his bad conversation, sent to jerusalem the Bishop of Aurange, who deposed him from his office. Notwithstanding hereof, this vicious Prelate took journey to Rome, and with flattering speeches, and largition of money, prevailed so much at Rome, that he obtained his office again.  
After him followed Guarimundus, 
Guarimundus.  a man more expert in warfare, then in his own calling. For he supplied the place of King Baldwin, who was detained captive by the Turks. And he was a courageous Warrior at the siege of Tyrus.  
To him continued Stephanus, 
Stephanus.  who continued not in office above the space of two years.  
And after him Gulielmus ruled fifteen years. 
Gulielmus.   
After whom succeeded Fulcherus, 
Fulcherus.  and continued Patriarch twelve years. He was hated of Raymond, master of the Templaries; who caused the bells to be rung in the time when he preached to the people, so that the people could not profit by hearing his Sermons. For this cause he went to Rome, to complain of the injuries done unto him, but some of the Cardinals were corrupted with money, so that he obtained nothing at the hands of Adrian the fourth, who was Pope at that time: and so returned again with shame.  

Amalricus.  After him followed Amalricus, and ruled two and twenty years. In whose days Saladinus a Prince of the Turks recovered jerusalem out that hands of the Christians.   

Of other Pastors, and Doctors.  
FRom the beginning of this Compend, I have kept this order, that I have not overcharged a little book with mention-making of all things that are written, neither have I pretermitted in the heads which I entreat, matters of greatest importance, so far as my memory and understanding could comprehend.  
In this age the Scholastic Doctors began to arise, of whom Petrus Lombardus was the first, 
Lombardus.  who afterward was made Bishop of Paris: but I supersede to write of them until the next Centurie.  

Arnulphus.  Arnulphus was an eloquent man, and a mighty preacher, who reproved the Clergy of Rome, for the lewdness of their conversation. Wherefore the Clergy hated him, and drowned him secretly in the night time, as hath been declared in the history of the life of Honorius the second. At this time was set forth a book called Opus Tripartitum: Arnulphus was supposed to be the Author thereof. It contained an heavy complaint of the enormities and abuses of the Church, of the number of their holy-days, and all lusts of uncleanness, according to the saying of whores and naughty women, who bragged that they gained more in one day, then in fifty other days. Likewise it complained of the curious singing in Cathedral Churches, whereby many are occasioned to spend much time in singing, which might be better spent in more necessary sciences. It also complained of the rabble and multitude of begging Friars, showing what idleness and uncomely behaviour, hath proceeded thereof. Also it toucheth the unchaste and voluptuous behaviour of Church men, aggravating their faults by the similitude of storks, who are accustomed to beat those storks out of their number, that having a mate join themselves unto another: 
Note.  What then is to be done with Churchmen, who professing chastity, do defile other men's houses; so that the stink of their uncleanness is known to the whole world. Finally, it wisheth reformation to begin at the Sanctuary, 
Ezech 9  as the Prophet speaketh.  
In this age also was Vualdus, 
Vualdus.  a Merchantman of Lions in France, whom God enlightened with the true knowledge of his word, and remooved from the eyes of his mind the common veil of ignorance, that overcovered the eyes of the most part of men, who lived at this time: in such sort, that albeit Antichrist was sitting in the chair of Christ, yet very few either perceived him, or abhorred his tyranny. This man Vualdus, 
Note.  was stirred up by God after this manner. Some of the chiefest heads-men of Lions were walking abroad, and it chanced one of them (the rest looking on) to fall down by sudden death. This Vualdus being one of the company, and a rich man, beholding the matter more earnestly than the rest, was touched with a deep and earnest repentance, whereupon followed a careful study to reform his former life: in so much that he first begun to distribute large alms to the poor, and to instruct his family in the knowledge of the Word of God, and to exhort all them who resorted unto him to repentance, and amendment of life.  
The Bishops envied the travels of Vualdus, nothing regarding the words of holy Scripture. Let the Word of God dwell plentifully in you, 
Col. 3.16.  and edify one another with Psalms, and Hymns, and spiritual songs. And being moved with great malice against him, threatened to excommunicate him, if he ceased not from catechising those who resorted to him. But Vualdus neglecting the threatenings of the wicked, said; he must rather obey God then men. Whereupon followed cruel persecution of him, and of all his adherents. So that they were compelled to fly from Lions, and the Bishop seized upon their goods. These were called Waldenses, or Pauperes de Lugduno. 
The articles of Vualdus, which he professed.  The doctrine and articles which they professed, were these.  

1. That only the holy Scripture is to be believed, in matters pertaining unto eternal life, and that it containeth all things necessary to salvation.  
2. That there is only one Mediator of God and man, the man Christ jesus: and that Saint's ●re not to be invocated as Mediators.  
3. That there is no Purgatory fire, but all men are either justified by faith in Christ, or else they are in the state of condemnation.  
4. That all masses, namely, such as are sung for the dead are wicked, and to be abrogated.  
5. That all men's traditions are to be rejected, at least not to be accounted necessary unto salvation.  
6. That constrained and prefixed fasts bound to days and times, difference of meats, such variety of degrees and orders of Priests, Friars, Monks, and Nuns, superfluous holy-days, so many sundry benedictions and hallowing of creatures, vows, peregrinations, with all the rabblement of such rites and ceremonies brought in by man, should be abolished.  
7. The supremacy of the Pope, usurping above all Churches, and especially above all politic Realms, and Governments, or for him to usurp both the swords, is to be denied.  
8. That no degrees are to be received into the Church, but only Priests, Deacons, and Bishops.  
9 The Communion under both kinds to be necessary to all people, according to the institution of Christ.  
10. That the Church of Rome is Babylon, spoken of in the book of the Revelation, and the Pope the fountain of errors, and the very Antichrist.  
11. The Pope's pardons and indulgences to be rejected.  
12. The marriage of Priests and men in spiritual offices, they hold to be lawful and necessary.  
13. Such as hear the true Word of God, and believe it, are the true Church of God, to whom the keys belong; to drive away wolves, to institute true Pastors, to preach the Word, and to administer the Sacraments. 
These are the most principal articles of Vualdenses, to the which, the rest may be reduced.   
14. Concerning the Supper of the Lord, their faith was, that it was ordained to be eaten, and not to be showed and worshipped; for a memorial, not for a sacrifice; to serve for the present ministration, not for reservation; to be received at the table, not to be carried out of the doors in pomp. And this they prove by an old Chronicle, called Chronica gestorum: and by the testimony of Origen, who writing upon Levit. saith thus. Whosoever receiveth this bread of Christ's Supper upon the second or third day after, his soul shall not be blessed, 
joshua 9  but polluted. Therefore the Gibeonites, because they brought old bread to the children of Israel, it was joined them to hew wood and bear water.   
In this age also are found some learned men who detested the pride of the Bishop of Rome, 
Hildebertus.  such as Hildebertus, Archbishop of Towers, a disciple of Berengarius, and an excellent Poet, who made this distinchon of the town of Rome.  
Vrbs foelix, si vel dominis urbs illa careret.  
Vel dominis esset turpe carere fide.  
Bernard, 
Bernardus.  Abbot of Claravall, borne in Burgundy, was respected in his country above others, who although he lived in a most corrupt age, yet he was found in the doctrine of justification: as may appear by the words which he uttered on a time being diseased, after this manner: I grant (saith he) I am unworthy, and that I cannot obtain the kingdom of heaven by mine own merits, nevertheless, my Lord hath a double right to it: First, by this right, that he is his father's heir. Secondly, by right of the merit of his suffering. With the first right, 
Note.  he contenteth himself. The second he bestoweth on us, by whose free gift I claim a right thereto, and am not confounded. He detested the corruption of manners, which abounded in his time, as may be known by the words of Hugo Cardinalis. 
Hugo in postil. super. 1 joh.  It seemeth (saith he) good jesus, that the whole university of Christian people, have conspired against thee, and these are the chief persecutors, who have the principal rooms in thy Church. He admonished Count Theobald, who bestowed great cost in building of Abbeys, 
Note.  and Churches, that he would rather support them who were of the household of faith, and that he would be careful to build the immortal and everlasting tabernacles of God. He subdued his body by fasting, beyond all measure; whereby his stomach became so diseased, that oftentimes it rendered again the small portion of food which it had received. He was very superstitious in receiving the relics of the Saints. In so much, that when he came to Rome, and the head of the Martyr Casarius was offered to him, to take of it what part he pleased, he was content to take one tooth only. And when his associates could not draw out the tooth (it was so fast fastened unto the jawbone) Bernard counselled them to pray, 
Note.  that the Martyr would willingly confer unto them one of his teeth. Many visions and miracles are attributed to him, but they smell so much of superstition, as it is easily known, that the most part of them are invented and forged by the deceiving teachers of this age. He died in the 64. year of his age, leaving them that were about him three testamental lessons. 1. That they should offend no man. 
Bernard's testamental lessons.  2. That they should give less credit to their own opinion, then to the judgement of other men. 3. That they should not be vindictive, nor desirous of revenge for wrongs done unto themselves. He esteemed much of the prophecies of Hildegardis, a Prophetess in France, whose words Bernard thought to be endited by divine inspiration.  

Anselmus Ha●elburgensis.  In this age also flourished Anselmus Bishop of Havelburg, whom the Emperor Lotharius 2. sent to Calowannes Emp. of Constantinople. He disputed with Nichetes Bishop of Nicomedia, 
Anselmus his disputations against Nichetes.  in the temple of Sophia, about the old error of the Grecians, who affirmed that the holy Spirit proceeded only from the Father, and not from the Son. He refuted very learnedly, the objections of Nichetes, who objected that two fountains and beginnings were set up in the Godhead, if the holy Spirit proceeded both from the Father and the Son. Whereunto Anselmus answered, that when the Council of Nice said, 
Note.  Deus de Deo, lumen de lumine: They established not two Gods, nor two lights in the Trinity. Even so, when it is said, Principium de principio, there is not brought in two beginnings, but one only. And whosoever (saith he) denyeth that the holy Spirit proceedeth from the Son, 
joh. 17.21.  denyeth also that he proceedeth from the Father. For the Scripture saith, I and the Father are one, I am in the Father, and the Father in me: and again, He that seeth me seethe the Father.  
From this argument they went to another, concerning the supremacy of the Bishop of Rome. Anselmus proved the supremacy of the Bishop of Rome by three arguments. 1. Because the Council of Nice had preferred the chair of Rome, to all other chairs, 2. Because Christ assigned superiority to Peter, 
Mat. 16.18.19  when he said, Thou art Peter, and upon this Rock will I build my Church: and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, is bound in heaven, and whatsoever thou shalt lose on earth, shall be loosed in heaven. 3. The chair of Rome was free of heresies, when Constantinople and other Churches of the East were defiled with heresy.  
To the first argument Nichetes answered, that the Council of Nice called the Bishop of Rome, the Bishop of the principal chair, but not the principal Bishop, for that dignity he received from the Emperor Phocas, but not from the Council of Nice. To the second argument, he answered, that the power of binding and losing was not given to Peter only, but also to all the rest of the Apostles. And like as they were all partakers of that same heavenly grace, 
Acts 2.  whereof Peter was partaker in the day of Pentecost: so likewise they all received that self same power of binding and losing. And Peter alone received not the power, like as he received not the grace alone. Thirdly, whereas it was alleged, that the Roman Church remained unspotted with heresy, when as other Churches were defiled with it, Nichetes answered, that it was true, that Arrius, Macedonius, Nestorius, and Eutiches, did spring up among the Grecians, and they likewise were chiefly refuted and suppressed by the the Grecians. And the fountain of all heresies being humane Philosophy, it was no marvel that greatest heresies sprung up, where men of greatest learning and understanding were found, and it is likely that the fewer heresies sprung up in the West, because they were men of less learning, and not of so deep understanding as the people of the East.    

CENTURIE XIII.  

Popes of Rome.  
AFter Caelestinus succeeded Innocentius the third, and ruled eighteen years, he excommunicated john king of England, for not receiving of Stephen Langtowne Archbishop of Canterbury being approved by the Pope, he brought the said king so low that he was in the end constrained to resign his crown of England and Ireland to the Pope, and to receive the same back again from the Pope to him and his heirs for yearly payment of a thousand marks, He confirmed the order of the Dominike or black friars, and the order of Franciscans or begging Friars.  
To him Henry the sixth when he departed this life left the tuition and protection of his son Frederick the second. But Innocentius followed the footsteps of judas, but not of Saint Peter, made Otto Duke of Saxon Emperor in prejudice of Frederick who was committed to his protection. But thorough the providence of God, the spirit of dissension fell between the Emperor Otto and the Pope, so that he was excommunicated by the Pope, and the Empire was given to Frederick. Also he gathered a general Council at Rome called Lateranense, whereof hereafter.  
After him succeeded Honorius 3. and ruled ten years, 
Honorius 3.  7. months, 13. days: he excommunicated the good Emperor Frederick 2. and in this age it is to be noted that almost no Pope can be found, 
Note.  who set not out his thunderbolts of cursings against kings and Emperors.  
Next to him succeeded Gregorius the ninth, 
Gregorius. 9  and ruled one year, & three months, he caused the book of the Pope's decretals to be compiled, and had cruel wars against the Emperor Frederick whom he excommunicated diverse times, as hath at length been declared in the life of Frederick.  

Caelestinus 4.  Caelestinus 4. followed after him, who lived not in the Popedom above the space of 18. days.  

Innocentius 4.  To him succeeded Innocentius 4. and ruled 11. years 12. months 12. days: he held a Council at Lions, wherein he excommunicated the Emperor Frederick of new again and deposed him from his Imperial dignity, and gave the same to William Count of Holland. He died miserably, for he invaded the kingdom of Sicily with an army, hoping to bring it under his subjection after the death of Frederick, but was disappointed and repulsed by Manfred, king of Sicily. And as he was in Naples a voice was heard in the Pope's Court saying, Surge miser ad iudicium, that is, rise, O wretched person, and appear to judgement, 
Note.  and the day following he was found lying dead in his bed.  

Alexander 4.  To him succeeded Alexander the fourth who did fight against Manfred king of Sicily unprosperously, but being overcome in battle, he had refuge to his old armour of cursing, and excommunicated Manfred. He damned the Book of William de Sancto amore, which he writ against the order of begging Friars, and died in the seventh year of his Popedom.  

Vrbanus 4.  After him followed Vrbanus the fourth, and ruled three years; and one month. He stirred up Charles Duke of Angeow against Manfred, and gave unto him the kingdom of Sicily and Calabria, with the Dukedom of Apulia to be holden of the Pope as superior, for yearly payment of a certain duty to the Church of Rome; which was the occasion of great troubles which after followed.  

Clemens.  To him succeeded Clemens, 4. and ruled 3. years 9 months 21. days. He finished the work which Vrbanus begun, for he gave to Charles Count of Angeow not only the Dukedom of Sicily, but also the style of the kingdom of jerusalem; providing always he should pay yearly in few-farme to the church of Rome forty thousand crowns. This Charles by instigation of the Roman Bishop first slew Manfred king of Sicily, and afterward slew Conradinus son to Conrade who came to Italy to possess the kingdoms duly appertaining to him. So was the kingdom of Sicily taken from the posterity of Frederick, and put in the hands of Frenchmen.  
After him Gregorius the tenth ruled four years, 
Gregorius 10.  two months, ten days. He held a general council at Lions whereat Michael Palcologus Emperor of Constantinople was present as will be hereafter delared, God willing.  
He made peace beweene the Venetians and the Genuans who not only at home, but also in Asia had bloody wars one against another to the great encouragement of the Infidels. Also he interdyted the Florentines from all holy service, because they ejected the Gibelius out of their town, whom the Pope being in France had received in favour and brought back from banishment. He was so highly displeased with them, that (passing by the town of Florence upon a time) being required of his fatherly clemency to lose them from the foresaid interditment he utterly refused to do it.  
Next after him Innocentius the fifth, 
Innocentius 5.  died after he had ruled six months, ad two days.  
After him Hadrianus the fifth died, 
Hadrianus 5.  having ruled forty days.  
joannes 22. who succeeded to Adrian, 
joannes 22.  died after he had ruled 8. months. He was smothered by the sudden fall of a chamber newly built in the place of Viturbium for his solace and pleasure: and this judgement fell upon him immediately after he had foolishly promised to himself long life, 
Note.  and said to his friends that he knew by the position of the stars that he would live a long time in this world.  
After him followed Nicolaus the third, 
Nicolaus 3.  and ruled three years, three months, & fifteen days. He was a mortal enemy to Charles king of Sicily, whom his predecessors, Vrbanus and Clemens advanced. He took from him the lieutenanrie of Hetruria & the dignity of a Roman Senator.  
Likewise he stirred up Peter King of Arragon to claim the kingdom of Sicily as justly pertaining to him by right of Constantia his wife, Daughter to Manfred king of Sicily.  
And finally by his craft and wickedness the countries of Flaminea and Bononia with the exarcht of Ravenna which had remained a long time under the Emperor's jurisdiction were brought under the dominion of the Pope of Rome. In Religion he was very superstitious and caused cases of silver to be made wherein he put the skulls of Peter & Paul.  

Note.  Next, unto him followed Martinus the fourth, and ruled four years, and one month. He received Charles king of Sicily in favour, and restored unto him the dignity of a Roman Senator, 
Nicolaus. 4.  which Nicolas his predecessor had taken from him, and was so contrarious in all his doings to Nicolaus, that whereas Nicolaus stirred up Peter king of Arragon to claim the kingdom of Sicily as belonging to him by right. Martinus by the contrary excommunicated the king of Arragon as a spoiler of the church-good, because he invaded the kingdom of Sicily. Notwithstanding in this Pope's time the Frenchmen, who were in Sicily being hated of the people were pitifully destroyed: For they had agreed among themselves that upon a certain day at evening time when a sign was given by ringing of a bell that they should cut off in one hour all the French blood that was found in Sicily: 
Note. The Sicilians cruelty.  which thing also they performed with such cruelty that they ripped up their own countriewomen that were with child by the Frenchmen: to the end there should no remnant of French blood remain among them, and from this excessive cruelty the Proverb yet remaineth Vesperae Siculae. 
Vesperae Siculae.   
This Pope also took the Concubine of his Predessour Nicolaus, and caused to abolish all the pictures of Vrses and Bears that were found in his palace: fearing left his harlot by a deep imagination and impression of these Pictures should bring forth children rough like Bears as she had done before. 
Note.   

Honorius 4.  Honorius 4. followed and ruled 2. years & one month, he ratified the sentence of excommunication given out against Peter king of Arragon for invading the kingdom of Sicily.  
After him followed Nicolaus the fourth; 
Nicolaus. 4.  and ruled four years, one month: after whom the Chair of Rome was vacant for the space of two years, and three months, because of the intestine discord of the Cardinals who could not condescend among themselves who should be chosen to succeed.  
In the end Caelestinus, 
Caelestinus 5.  the fifth is chosen and ruled one year and five months: he was an Heremit & had lived such a solitary life that he was altogether unmeet for government in great and weighty affairs. Nevertheless he was a notable Hypocrite and pretended a reformation of the abuses of the court of Rome, and namely in this that the Cardinals & Bishops should ride not upon horses & mules with Pompous trains, but upon Asses following the example of Christ, who did ride to jerusalem upon one of them. But the Cardinals were so far from yielding to this ordinance, howbeit the Pope in his own person gave them example so to do, that they counted him an old doting fool, and finding him to be a very simple man so abused his simplicity that they caused him voluntarily resign and give over his office. 
Note.  For Caietanus a certain Cardinal digged a hole thorough the Pope's chamber and sounded in a voice admonishing him to resign his office to another who was more fit to govern than he was: which the Pope supposing to be an Angelical voice & an heavenly admonition, willingly resigned his office, desiring the Cardinals to choose another man more fit for the Popedom than himself was, who choosed thereafter this same Cardinal Caietanus, 
Bonifacius 8.  and named him Bonifacius 8. who ruled 8. years 9 months, 17. days. Besides the subtle policy whereby he attained the Popedom he joined Barbarous cruelty, for his predecessor Caelestinus having dimitted his Popedom he returned again to the wilderness to live a solitary life as before. But Bonifacius brought him by force back from the wilderness, & imprisoned him where he died for heartgrief. This Pope renewed the old factions of the Gibelines & Guelses, & hated the Gibelines to the death, in so far that he deposed the Cardinals that were found to be of the families of the Gibelines, and disposed their dignities, rents, castles, and heritage's to others, and proceeded in hatred and cruelty against them, that he could abide no man that was of the stock of the Gibelines. Insomuch that Porthecus Archbishop of Geneva coming unto him, & falling down at his feet Die cinerum: he would not lay the Ashes upon his head, nor say to him, Memento homo quod cinis es, & in cinerem reverteris, as the custom was but he threw the ashes in his eyes, 
Note.  and said Memento homo quod Gibellinus es, & cum Gibellinis in cinerem redigeris, that is, remember O man that thou art one of the Gibelines, and with them thou shalt be turned to ashes. 
The institution of the jubilee.  He instituted the first jubily that was kept at Rome, promising a full remission of all their sins to so many as would take pains to visit the Apostolic Sea. In solemnising whereof the first day he showed himself to the people in his Pontifical garments with S. Peter's keys carried about him; but the second he showed himself unto them in royal apparel, with a naked sword carried before him, and an Harold proclaiming Ecce potestas utrinsque, gladij, that is, behold the power of both the swords, to wit both civil and spiritual, claiming to himself a sovereign authority in all things both civil & ecclesiastical. He excommuincated Philip king of France and his posterity to the fourth generation, because he made an ordinance that no money nor revenue should be carried out of his country to Rome. But Philip assembled a Council at Paris and appealed from the Bishop of Rome to the first general Council to be holden. And sent William Nogaretius steward of his house together with Scarra Columnensis one of the noble men of Rome whom the Pope persecuted because he was a Gibeline. These two I say he sent to Rome to publish his appellation against the Pope, but they had another purpose in hand as the event declared. For Scarra disguised himself, entered in Italy with a servant's habit, and secretly gathered a number of his friends & Gibelines; and set upon the Pope by night as he was lying at Anagnia the town of his nativity. Nogaretius also concurred with 200. horsemen, who broke in upon him by night and spoiled all his rich treasures, and put himself upon a wanton Colt with his face towards the tail, and made him a ridiculous spectacle to all the people. Soon after he went to Rome and died for displeasure that he had loosed his riches, 
Note.  and sustained so great shame. This is he of whom it was truly said, that he entered in as a Fox, lived as a Lion, and died as a Dog.   

Patriarches of Constantinople.  
AFter Georgius Xiphilinus succeeded joannes Cametarus, 
joannes Cametarus. Thomas Maurocenus.  after him Thomas Maurocenus, who being made Patriarch took his journey to Rome, & received confirmation of the Roman B. Innocentius 3. He was also present at the council of Lateran, holden at Rome in the year of our Lord, 1215.  
Next to him succeeded Pantoleo justinianus, 
Pantoleo justinianus. Germanus and Arsenius.  & after him Germanus and Arsenius, to whose tutory the Emp. Theodorus committed his young son joannes, but Michael Paleologus being chosen Emp. plucked out the eyes of the young Emp. for the which he was excommunicated by Arsenius. Paleologus on the other part gathered a Council of Bishops against him, & accused him for suffering of Azetines the Sultan to be present at the holy service, 
Note.  & for conferring with him in the temple. In this council Arsenius was deposed, because he appeared not to answer to the foresaid accusation, & immediately after was banished by the Emp. & Nicephorus placed in his room. After whom succeeded Germanus, 
josephus.  and after him josephus, to whom the Emperor confessed his sins of perjury and cruelty, in plucking out the eyes of joannes the son of Theodorus Lascaris, and received absolution from him.  
But when he perceived how the Emperor was purposed to make an agreement with the Bishop of Rome, he would not consent thereto, but voluntarily dimitted his office and entered into a monastery where he ended his life.  

Becus.  After him followed Becus whom the Emp. travelled to persuade to give his consent to the foresaid agreement with the B. of Rome, but all in vain, for which cause the Emp. imprisoned him, there giving him many books to read, confirming the opinions of the Latin church, which made Becus change his opinion, and both by word and writ defend the doctrine of the Latin church. 
Hugolinus.  To whom succeeded Hugolinus.   

Of other Doctors.  
IN this age many were found who taking example of Petrus Lombardus invented subtle and intricat disputations: questioninng, reasoning, and calling all things in doubt after the manner of the Academik Philosophers, 
Note.  insomuch that there was no head of doctrine howbeit plain in itself which they did not obscure and darken with the mist of vain Philosophy, & curious disputation. And that which was more lamentable the pure foundations of the word of God were utterly forsaken, & Theologues began to reverence Aristotle, & his writings as if he had been a Prophet of God, & the Apostle of jesus Christ. Yea things contained in the holy scripture were counted vulgar, common, base & of little importance, but they who were deeply learned in Aristotle's Philosophy and in the volumes of the ancient doctors were counted excellent teachers, Angelical and Geraphicall Doctors. Then were set out prolix commentaries upon the master of Sentemces by Albertus, Aquinae, Alexander, and Scotus, and all the schools were filled with contentious disputations. 
Albertus Magnus.  This Albertus was a Dominik friar, who for his great learning was called Magnus, & was made B. of Ratisbon by Pope Alexander 4. but he being wearied with the painful travels of that calling returned home again to Colen to spend his time more quietly in reading and writing of books. Where he writ those commentaries upon the Master of Sentences, & upon Aristotle with many other volumes. Also he defended his own order of friars against Guil. de S. Amore who impugned the same as shallbe hereafter declared God willing: before he died he pointed out a place for his own burial and daily visited it, 
Thomas Aquinas.  Et vig●lias pro se ac si vita s●nctus esset, legit. Thomas de Aquino otherways called Angelicus Doctor, was disciple to Albertus Magnus, and profited in Theologie and Philosophy beyond others, while he was young at the school he was quiet & still more inclined to hear all men then to speak, & was called by his condisciples Bos, that is a kow because he was so silent. Nevertheless afterward by his pen this kow lowed louder than all his condisciples, & filled all nations with the sound of his Doctrine. He was of the order of the Dominike or preaching Friars, & defended his order against William de S. Amore as Albertus his Master had done before. He died in the way as he was journeying to the council at Lions, & was canonised by Pope joannes 22. and was supposed to have wrought miracles after his death, because this age was full of lying miracles. 
Alexander Neckam otherwise called Ingenij Miraculum.  Alexander Neckam was learned in Philosophy, Poetry, Oratrie and Theologie, & obtained a glorious name to be called Ingenij Miraculum, he was made Abbot of Excester in England, upon whose Sepulchre when he died were written these Barbarous verses. 
Eclipsin patitur sapientia, Sol sepelitur:  
Cui si par unus, minus esset flebile funus.  
Vir bene discretus, & in omni more facetus,  
Dictus erat Nequam, vitam duxit tamen aequam.  joannes Duns otherwise called Scotus Subtilis was a man borne in Dunce a town of Scotland, 
Scotus Subtilis.  who departed from his native country and joined himself to the company of the grey friars in Oxford, from thence he passed to Paris, & from thence to Colen, where he died being yet young in years. He was called Subtilis from the subtility of his wit. In his commentaries upon the Master of Sentences he entreateth largely of the head of the Sacrament of the supper, where it may be seen that he would never have condescended to the opinion of Transubstantiation, if he had not been induced thereto by the authority of the church of Rome.  

Alexander de ales.  Likewise in this age lived Alexander de Alice an English man brought up in Paris and expert in Philosophy & Theology, who amplified the doctrine of Petrus Lombardus with many subtle arguments and was called Doctor irrefragabilis. In the end he took upon him the habit and order of the Graye Friars upon this Occasion. He had vowed, that he should do all things which he was required to do in the name of the blessed Virgin, 
Note.  if so be they were possible to be done, and upon a time he forgathered with a begging Friar, seeking alms who besought him for the Love of our Lady to join himself to their order, because they had no Master to govern and rule them. Thus Alexander de Alice without delay took upon him the habit of a grey friar and became their doctor. He died at Paris and was buried in one of the Abbacees' of the grey friars.  
Now in this time of most palpable darkness the Lord lacked not witnesses of his truth, but stirred up many who damned the gross ignorance and superstition of those times. Of this number was Arnoldus de Nova Villa a Spainard, 
Arnoldus de nova villa.  a man famously learned and a great writer, whom the Pope with his Clergy condemned among Heretics, for holding & writing against the corrupt errors of the Popish Church. His teaching was that Satan had seduced all the world from the truth of Christ jesus.  

The articles which he maintained.  First, That the faith which than Christian men were commonly taught, was such a faith as the Devils had.  
Secondly, That Christian people were led by the Pope to hell.  
Thirdly, That all Cloisters are void of Charity, and that they do all falsify the doctrine of Christ.  
Fourthly, That the Divines do evil in mixing Philosophy with Divinity.  
Fiftly, That the Masses are not to be celebrated, and that they ought not to sacrifice for the dead. Certain other opinions there be which the slanderous sects of Monks and Friars do attribute to him (as is their custom) rather of envious taking then of any just cause given.  
In this number also was the worthy and valiant Champion of Christ and adversary of Antichrist Guilielmus de S. Amore a Master of Paris, 
Gulielmus de S. Amore.  and a chief ruler then of that University. He in his time had no small ado, writing against the Friars and their Hypocrisy, but especially against the begging Friars, both condemning their whole Order and also accusing them as those that did disturb and trouble all the churches of Christ, by their preaching in churches against the will of the Ordinary Pastors, by their hearing of confessions, and executing the charge of ordinary preachings in their churches. All the testimonies of Scripture that make against the Antichrist, he applied them against the Clergy of Prelates and the Popes spiritually.  
The same Guilelmus is thought to be the author of the book which is attributed to the school of Paris and entitled De Periculis ecclesiae, where he proveth by 39 arguments that Friars be false Prophets. Moreover he doth well expound this saying of Christ. If thou wilt be perfect, go and sell all that thou hast and come follow me, declaring there, poverty to be enjoined us of Christ, non actualem sed habitualem, not in such sort as standeth in outward action when no need requireth, but in inward affection of heart when need requireth, as though the meaning and precept of our Lord were, not that we should cast away actually all that we have, but that when the confession of the name of Christ and his glory shall so require, 
Note  that then we be ready to leave all things for his sake, as when he requireth in us after the like phrase the hatred of father and mother and of our own lives, he biddeth us not to dishonour our father or mother, much less to hate them, but that then when it is required we set all things behind the love of Christ.  
Many other worthy works he compiled wherein albeit he uttered nothing but what was truth, yet notwithstanding he was by the Antichrist and his rabble condemned for an heretic, exiled, and his books burnt.  

Laurentius Anglus. Petrus joannis.  Of this number also was one Laurence an Englishman & Master of Paris, and Petrus joannis a Minorit who taught and maintained many things against the Pope, proving that he was Antichrist, and that the Synagogue of Rome was great Babylon, whom because the Pope could not burn alive, after his death his bones were taken up and burned. Also Robertus Gallus is to be added to those before mentioned, who being borne of a right noble parentage, 
Robertus Gallus.  for devotions' sake, was made a Dominik Friar about the year of our Lord 1290.  
This man (as appeareth by his writings) had divers and sundry visions all tending against the spirituallitie of Rome: for he called the Pope plainly an Idol, who having eyes neither saw nor desired to see the abominations of his people nor the excessive enormity of their voluptuousness, but only to heap up treasures to himself. And having a mouth did not speak himself but said, I have set good men over them which is sufficient, to do them good either by himself or others.  
He notably describeth in one of his visions the curiosity and vanity of the Scholastig, Doctors who flourished in this age, comparing them to a man, who having good bread & good wine hanging on both his sides was notwithstanding gnawing hungerly on a flint stone: thereby signifying that they leaving the wholesome food of their souls contained in the Scriptures, busied themselves with subtle questions, containing no edification in them nor comfort to the soul of man.  

Robertus. Gostred.  In this age also is reckoned Robert Gostred Bishop of Lincoln in England, a man of great learning, godliness, and constancy: who lived in the days of Pope Innocentius the fourth and constantly resisted his unlawful request. For this Pope had recommended unto him a young Italian boy, to be admitted to the first vacant prebendry of his diosie.  
But Robert Gostred would not agree to the ungodly desire of the Pope, but did write back an answer to him, declaring that next after the sin of Lucifer there is not nor can be any kind of sin so repugnant and contrary to the doctrine of the Apostles and holy Scripture, and to our Sovereign Christ himself more hateful, detestable, and abominable, then to destroy and kill men's souls by defrauding them of the mystery of the Pastoral office, which by the ministry of the Pastoral cure aught to save and quicken the same. Which sin by most evident places of Scripture such men are discerned and known to commit, who being in the authority of that Pastoral dignity do serve their own carnal desires with the benefit of the milk and wool of the sheep and flock of Christ, and do not minister the same Pastoral office to the benefit and salvation of those their sheep. And whereas he perceived that the Bishop of Rome dealt in all his requests imperiously, rather commanding, nor requesting any thing to be done, he answered in the end of this letter that the power which was given by God to any Bishop was to build the house of God, and not to destroy it, hereby blaming the Bishop of Rome, as one who abused his authority to the destruction of the Church of God, by placing young boys in offices neither apt to teach nor well acquainted with the manners and language of the people.  
This answer being returned to the Pope he was greatly moved with indignation, and swore that except he had been restrained by his own natural clemency, he would hurl him down to such confusion as to make him afable, a gazing stock, and a wonder to the world.  
Not long after thus it pleased God to visit this reverend father with sickness, in the time whereof he called to him a Friar of the preaching Order, named Master john Giles, a man expert and cunning both in Physic and Divinity, partly to receive from him some comfort to his body, and partly to confer with him in spiritual matters. Thus upon a certain day the said Bishop conferring with the said Master john, and reciting to him the doings and proceedings of the Pope, did grievously rebuke his fellow brethren the Preaching Friars, and the other Order also of the Minorites. Because their Order being planted in wilful poverty of the Spirit, to the intent they should more freely, carp and reprove the vices of the mighty, and not to flatter or to spare them, but sharply to rebuke and reprehend the same: yet the said Friars contrary to their profession did not boldly enough cry out and inveigh against the abuses of their superiors and men of power, not did uncover nor detect their faults and wickedness. And therefore the B. said I ●udge them to be no better than manifest heretics. And added moreover (demanding of Master john what is heresy) that he would give him the true definition of it. Whereat when the Friar did stay and pause not remembering the solemn definition of that matter, the Bishop thereupon inferreth, giving this definition in Latin by the true interpretation of the Greek word. 
What heresy is.  Heresis gracè, Latin electio, est sententia humano sensu electa scripturae sacrae contraria, palam docta, pertinaciter desensa; that is, heresy is a sentence taken and chosen of man's own brain contrary to holy Scripture, openly maintained and st●flie defended. And this definition especially he applied against the Romans who commit the charge of souls unto their kinsfolks being, both in age unworthy, and in learning insufficient, and so stiffly defend this their wicked opinion that if any dare presume to withstand the same, he is suspended and excommunicated, and open war proclaimed against him.  
Therefore he to whom the whole definition of an heretic doth agree, he is a very heretic. And every Christian man ought to set himself against an heretic as far as he may yea and that person who can resist him, and doth it not, he sinneth, and seemeth to be a favourer thereof according to the saying of Gregory. 
Note.  He lacketh not conscience of secret society, who ceaseth to resist open impiety, and the Apostle writeth to the Romans, saying not only they who commit such things, but also they that consent, are worthy of death. Therefore it may be concluded that aswell the Pope (Unless he cease from that vice) as also the same Friars, unless they show themselves more earnest and studious in repelling the same, are both worthy of death, that is, perpetual damnation.  
Item saith the Canon Decretal that upon this vice of heresy the Pope both may and aught to be accused. 
He reproveth the enormities of the Church of Rome.  After this the vehemency of his disease more and more increasing and because the nights were somewhat longer, the third night before his departure the Bishop feeling his infirmity to grow upon him, willed certain of his Clergy to be called unto him, thereby to be refreshed with some conference or communication, unto whom the Bishop (lamenting in his mind for the loss of souls through the avarice of the Pope's court) said on this wise, as by certain Aphorisms.  
Christ came unto the world to save and to win souls, Ergo he that feareth not to destroy souls, may he not worthily be counted Antichrist.  
The Lord created the world in six days, but in the restoring of man he laboured more than thirty years: wherefore he that is a destroyer of that about the which the Lord so long laboured, is not he worthy to be accounted the enemy of God, and Antichrist.  
These and many other enormities of the Roman Church when the Godly Bishop had reproved, as all kinds of Avarice, Usury, Simony, Extortion, and all kinds of filthiness, fleshly lust, gluttony and their sumptuous apparel, then saith he this old verse may be truly verified of the▪ Court of Rome.  
Eius avaritiae totus non sufficit Orbis.  
Eius Luxuriae meretrix non sufficit omnis.  
Afterward he went about more to prosecute; how the foresaid Court like a gulf never satisfied, ever gaping so wide that the flood of jordan might run into his mouth, aspired how to usurp the goods of them that die untested, and of Legacies bequeathed without form of law, whereby more licentiously to bring this to pass they used to join the king to be fellow and partner with them, in their spoils, extortions, and robbings.  
Neither saith he shall the Church be delivered from the servitude of Aegyp●, out by violence and force, and with the bloody sword. And albeit saith he, those be yet but light matters, yet shortly more great and grievous things than these shall be seen. And in the end of this his prophesying, which he scarcely could utter with sighing and weeping, his tongue and breath begun to fail. And so the Organ of his voice being stopped made an end both of his speech and life.  
This is that Bishop who not only in his life-time resisted the pride and insolency of the Bishop of Rome, but also after his death God made him a terror to the Pope, who dreamt that Robert Gostred came to him and with his staff strake him on the side and said unto him; Surge miser, veni adiudicium, 
Note.  after the which dream within a few days he ended his life. Others do add that a voice was heard in the palace where the Pope lay at Naples, saying Surge miser, vem adiudicium, as hath been declared in the life of Innocentius Quartus.   

Of Monks.  
BEcause the orders of Monks most abounded in this age, albeit they begun long before, therefore have we casten in this treatise in this Centurie, howbeit we declare the Order of Monks that sprang up before or at this time.  

Of the Benedi●u● Monks.  About the time of the reign of justinus the elder (as hath been declared in the seventh Centurie) Pope john the first being Bishop of Rome, Benedict a father and favourrer of Monks gathered together all scattered religious persons and begun a peculiar order upon the Mount Cassinus, where he built a most renowned Cloister giving them there, a rule, prescript, and form of living.  
Afterward the same Bennet having much people resorting to him built 12. other Monasteries, and filled them with religious men. Of this order is reported to have been 24. Popes of Rome. 182. Cardinals, 1464. Archbishopps and Bishops. 15000. and 70. renowned Abbots as saith Pope john the 22. There hath been of this Order 5655. Monks canonised and made Saints.  
This Bennet also invented an order for his sister Scolastica and made her Abbess over many Nuns. Her clothing was a black coat, cloak, cowl, and veil, and lest the scripture should deceive her, and Hers, it was commanded that none should read it without the consent and permission of their superior. Here is to be seen how God is sought in all monastical orders when as amongst them his holy word is expelled. 
Note.  This order of Bennedictin monks, when it was nearly decayed in shadow of Godliness, was quickened again by one Otlon or Otho and was called the order of Clumacensis. 
Of the Clumacensis order.  Howbeit their clothing and rule was according to the appointment of Bennet. And this monkish order was richly endued with great substance and yearly rents by a certain Duke of Aquitania called Guillidinus in the year of our Lord 913.  
In the year of our Lord 850. Pope Leo the fourth governing the Sea of Rome: 
Of the Camaldinensis order.  the monkish religion of Camaldinensis was devised by Romoaldus of Ravenna in the mount Apenninus. Their cowl and cloak and all their clothing was white. They kept perpetual silence. Every wednesday and fry day they fast on bread and water, they go bearefooted, and lie on the ground. 
Of the Hieronimians order.  Pope Innocentius the 7. being B. of Rome the monkish order of Hieronimians began under the name of S. Jerome, who leaving his native country went unto jury & there not far from Bethelen builded him an house where he lived very devoutly in the later end of his life.  
Those Apes and counterfeits of S. jerom wear their clothes of white and a cope plaited about their coat girded with a leather girdle. The order was endued with diverse privileges and liberties by certain Bishops of Rome, as Gregory the twelfth and Eugenius the fourth.  

Of the Gregorian Order.  Pope Gregory the first, borne of a noble stock and very rich, forsaked all and became a Monk. After the death of his father he builded six religious houses in Sicily, giving them a form and rule of living.  
He built another within Rome in the name and honour of S. Andrew, wherein he dwelled with many monkish brethren which from time to time keeping his rule diligently are called Gregorians. Their habit is a copper-colloured cloth according to their rule.  

Of the shadowed valley order.  Pope Gregory the sixth bearing rule, joannes Gualbertus, a Knight, begun this order in a certain mountain called Vallis Vmbrosa that is to say a shadowed valley under Bennets rule, with adding thereto and changing of black clothes into grey, In the year, 1038.  

Of the Grandimontensis order.  Pope Alexander the second being B. of Rome the sect of the Grandimontensis Monks was invented by Stephen of Auernia. Their order is to lead a strict life as Monks use to do, to give themselves to watching, fasting, and praying, to wear a coat of Mailes upon their bodies, and a black cloak thereupon.  

Of the Cistertiensis order.  Pope Vrban the second bearing rule. Robert, Abbot of Molisme in Cistert in a wilderness, or forest in Burgundy did institute the order of Cistertians, albeit some ascribe this to one Ordingus a Monk that persuaded the aforesaid Monk to the same. They wear red shoes, and white Rotchets on a black coat, all shaved except a little circle. In the year of the Lord 198. Of this Religion was that great Clerk S. Bernard.  

Of the Humiliats' order.  Pope Innocentius the third, confirmed and allowed the Order of Humiliats', first of all devised by certain persons exiled by Fredericus Barbarossa: who when they were restored to their country apparelled themselves all in white and promised to go in lowly and simple clothing. The men and women to be separated each from other, and to labour every one in that wherein he was most skilfill. They had one common purse amongst them. They professed S. Bennets rule. This Order in process of time hath increased so both in goods and persons, that it was confirmed and endued with many privileges of diverse bishops of Rome in the years of our Lord, 1166.  
Pope Celestinus the fifth, 
Of the Celestines Order.  willingly gave over his Bishopric and returned again to his solitary life, wherein he quietly lived before his Papacy. Certain superstitious persons counterfeited this Bishop, taking upon them an order of S. Bennet in a wilderness, and called themselves Celestines after Celestine. The garment which they wear, cloaks, cowl and cape are blue: in the year, 1297.  
Pope Eugenius the fourth bearing rule: 
Of the Gilbertines order.  S. Gilbert in England at Sirington and Semphring hame began an order of Monks called after him Gilbertines, in the year, 1148.  
Pope Eugenius the fourth, confirmed the religion of the justinian's, 
Of the justinian's order.  adorning the same with many liberties and privileges. It was first of all invented by Lewes Barbus a counsellors of Venice, and practised in the parts of Trevisa in the Cloister of S. justine by the city of Milan. They profess Monk Bennets rule, but in habit and apparel they differ.  
Pope Gregory the seventh being Bishop of Rome; 
Of the Charterhouse Monks.  Bruno of Colen that Philosopher and divine, whom Bernard calleth a fair pillar of the church, did institute the Order of charterhouse Monks in the Diocese of Gratianopolis at a place named Curtusia: Their life was outwardly full of painted holiness in forbearing flesh, in fasting with bread and water every Friday, in wearing hairy clothes next to their body, solitary, much silent, never going out, refusing all women's company, etc.  
Pope Gelasius the second bearing rule: 
Of the Templars order. Their original.  the order of the Templars begun in jerusalem and continued almost 200. years, whose beginning was thus. Templars begun in jerusalem continued almost 200. years whose beginning was thus.  
After that Godfrey Duke of Lorraine had conquered jerusalem, certain Knights perceiving that such Pilgrims as came to them of their devotion were robbed and murdered by the way, made a band among themselves to serve God in chivalry. At the beginning they were but few and gave themselves to wilful poverty, and their chief master was the keeper of the Temple door, whence they were called Templary. They dwelled together not far from Christ's Sepulchre lodging the Pilgrims, keeping them from mischief, and showing them much kindness, bringing them from one holy city to another. The badge of their order was a white cloak with a red Crosse. S. Bernard made them a rule according to the appointment whereof they framed their lives. Afterward they became very rich through the gifts of noble men and Pilgrims. But Pope Clement the fifth put them down, and destroyed them all in one day, 
Why they were put down.  partly because (as they writ) they renounced the faith of Christ, and conspired with the Turk, and partly for other notable crimes. Notwithstanding some say that this rooting out of them, was more because of envy of their prosperity and royalty, then for their faults. For when their grandmaster james Burgonion was burnt at Paris with many of his brethren he affirmed that he was never guilty of the accusation laid against him. Thus perished this order of Templars, all in one day, their lands and possessions being distributed and given to others, in the year of our Lord, 1110.  

Of the premonstratenses order.  Pope Calixtus the second, allowed and approved the monkish order of premonstratenses, which was first of all devised by a certain man borne at Colen called Notorobertus a Priest: they be under the rule of Bennet the Monk, they be clothed all over in white to declare their unstained virginity Anno, 1119.  

Of the order of the white Monks of Mount Olivet  Pope Gregory the 12. reigning: the Monks of Mount Olivet sprung up through the device of Bernardus Ptolomeus.  
Their clothing is all white, their rule is Bennets, with some additions unto it. In the year of our Lord, 1406.  
Pope Gregory the 12. reigning, 
Of the Georgian Monks.  confirmed and established also the order of S. George of Alga by Venice, which was begun by a spiritual man, the Patriarch, Laurence justinian, a man of an incredible strictness of life. These Monks are under S. Peter's rule and the first order, with certain ordinances joined thereto. In the year, 1407.  
Pope Vrban the second bearing rule, 
Of the white Monks.  the order of white Monks begun, first devised by one Stephen Harding, and afterward in the year of our Lord, 1135. it was brought into England, by a certain man called Waiter Especk: who built an Abbey of the same order called Merivale.  
Pope Honorius bearing rule, 
Of the joannitts' order.  Raymound, a man of Nobility first of all invented the Order of S. john Baptist at jerusalem about the year, 1130.  
Pope Clement the sixth being Bishop of Rome, 
Of the order of scourgers.  a certain Pestilent sect of false religious people, sprang up in high Almain, who called themselves Penitentes Cruciferi, seu flagellatores, that is patient crossebearers, or scourgers of themselves. Their manner was to go from place to place, having a banner upon the Crucifix borne before them, and never to tarry in one place, but upon the Sabbath: every day also they did penance both morning and evening, by scourging themselves before the people with a great whip, of three coards full of knots upon their bare bodies, affirming that it was reveiled unto them by an Angel from heaven, that they thus scourging themselves, should within thirty days and twelve hours, thorough the suffering of those pains, be made so clean and free from sin, as they were when they were Baptised. Anno. 133.    

CENTURIE. XIIII.  

Of Popes.  

Benedictus 8.  AFter Bonifacius the eight, succeeded Benedictus the eleventh, and ruled eight months, and seventeen days.  

Clemens 5.  To him succeeded Clemens the fifth, and ruled eight years, ten months, and fifteen days, who translated the Pope's Court from Rometo Aviniogue in France where it remained 74 years. At the Coronation of this Clement, Philip king of France & Charles his son, and john Duke of Britain were present, who being in the middle of their Pomp and Procession, a great wall broke and fell upon them, 
Note.  by which Duke john and 12. others were slain, king Philip hurt, the Pope stricken from his horse, having lost out of the mitre on his head a carbuncle esteemed to the value of 6000. 
The order of the Templars abolished.  florence. By him also the order of the Templars were put down at the counsel of Vienne who for better collowring of so cruel an act, was not ashamed to say these words in the council, Etiamsi non licet per viamiustitiae, tamen licet per viam expedientiae, that is, although it be not lawful by way of justice, yet is it meet to do it, as a thing expedient to be done.  

Andr●nicus Paleol●gus excommunicated by the Pope.  He exercised his tyranny and power of excommunication against Andronicus Paleologus Emperor of Constantinople, declaring him a schismatic and heretic, because he neither would nor durst suffer the Grecians to make their appeal from the Greek Church to the Pope, neither would acknowledge him for his superior. For the Grecians ever constantly refused to be subject to the Roman bishop, except in that short time wherein the Frenchmen had the Empire, of the East, and in the time of Michael Paleologus who in the Council at Lions submitted himself to Gregory the tenth, whereby he procured unto himself such hatred, that after his death the Grecians denied unto him the honour and place of burial, as hath been declared.  
In like manner he excommunicated the Venetians for preferring Azada to the estate of Ferrare, 
The Venetians excommunicated by the Pope.  yea Francis Dandalus Ambassador from the Venetians to the said Clement for pacifying his fury, and obtaining that absolution, suffered a chain of iron to be tied about his neck, 
Note.  and to lie down under the Pope's table, there like a Dog to catch the bones which fell from the table, until the Pope's fury was assuaged.  
And lest he should be inferior to his predecessors in subduing all powers under his feet, he ordained that the king of the Romans should not enjoy the title and right of an Emperor without confirmation given by the Pope.  
Next to Clement followed Pope john the two and twentieth. 
joannes 22.  After that the chair of Rome had been vacant for the space of two years, and three months; he ruled nineteen years, & four months: and was very much given to heap up riches, so that he proclaimed them to be heretics who affirmed that Christ and his Apostles had no possessions in the world.  
He would not condescend to the Coronation of Lewes the fifth, Duke of Bavaria, to be Emperor, because he used the Emp●● all dignity in Italy before he was authorised by the Pope●● which cause Lewes took his journey to Rome, 
Two Popes at once.  and the●● crowned by the Cardinals, and set up another Pope in 〈◊〉 called Nicolaus the fifth, against john who was then resid●● at a Auiniogue in France, and so the church of Rome 〈◊〉 begun to have two heads.  
Pope 〈◊〉 the twelfe followed, 
Benedict 12.  and ruled seven years, 〈…〉 and seuen●●eene days.  
〈…〉 Pope Clement the sixth; 
Clement 6.  and ruled ten, 〈…〉 twenty eight days: he reduced the 〈…〉 was kept on the hundred year to the fiftieth year: and to allure men to go to war for recovering of the holy land he set forth blasphemous bulls, commanding the Angels to convey every man's soul to Paradise who died by the way, 
Note.  giving also power to all and singular persons signed with the Cross to deliver three or four prisoners whom they pleased best, out of the pains of Purgatory.  

Innocent 6.  After Clement the sixth, followed Innocentius the sixth, and ruled nine years, eight months, and six days. He imprisoned a certain friar called joannes de rupescissa, because he Prophesied of the fall of the Pope and his Cardinals, by the parable of a bird, clothed with other birds feathers, which in respect of her pride were all plucked from her.  

Vrbanus 5.  After him succeeded Vrbanus the fifth, and ruled eight years, and four months. In whose time the order of the jesuits begun.  

Gregory 11.  Next to Pope Vrban succeeded Gregory the eleventh, who reduced the Papacy again out of France to Rome, after it had continued there above 70. years, moved hereunto upon this occasion. He had reproved a certain Bishop who stood by him from long absence from his charge, 
Note.  to whom the Bishop replied again, that the Bishop of Rome himself who ought to be a pattern to all the rest was longer absent from the place where his Church did tie him, whereby the Pope took occasion to remove his court from France to Rome.  
When he returned he found the estate of Italy greatly disquieted with cruel wars, and specially betwixt the Venetians and the Genoans, whom the Pope threatened with excommunication if they both desisted not, but before he was able to accomplish this work he ended his life after he had ruled seven years, & five months; after whose death followed a great schism in the Church of Rome. For the Cardinals of Italy choosed an Italian Pope whom they called Vrbanus the sixth, and the Cardinals of France choosed a Pope of the French nation whom they called Clemens the seventh. This schism continued for the space of 38. years, until the general Council holden at Constance, during which time were found at least two Popes reigning at one time, the one in Auiniogue and the other in Rome.  
In the days of this Pope Vrbane sprang up john Wickliff in England (of whose doctrine somewhat shall hereafter be spoken God willing) whom Pope Vrbane (such was the providence of God) could not attend to suppress, 
john Wicklisse.  being otherwise busied in suppressing his Competitor Clement the seventh, insomuch that this little sparkle which begun in England, enkindled forth with flames in the kingdom of Boheme, and many other places to the great hurt of Antichrists kingdom.  
To Vrbane after he had ruled unhappily (as Platina writeth) a eleven years and eight months, 
Platina.  succeeded Bonifacius the ninth, 
Bonifacius. 9  and ruled fourteen years, and nine months, he was impudent in selling of Pardons that he brought Peter's keys into great contempt.  
After him succeeded Innocentius the seventh, 
Innocentius 7.  and ruled two years.   

Of other Doctors.  
IN this age God raised up many witnesses of his truth, as also made the knowledge of letters & the study of tongues to spring up again, after it had been suppressed many years in the Roman church: for some learned men of the Grecians fearing the cruelty of the Turk fled unto Italy, by whose fruitful travails, learning begun again to revive and spread itself thorough all parts of the West. Of this number was Emmanuell Chrysoloras of Byzantium, 
Emmanuel Chrysoloras, Theodorus Gaza, Georgius Trapezuntius▪  Theodorus Gaza of Thessalonica, and Georgius Trapezuntius, with many more, whose names are worthy to be kept in good remembrance, because they brought a good treasure with them out of Grecia where with many afterward were enriched.  

Marsilius Patavinus opposeth himself against the Pope maintaining these Articles.  Amongst those witnesses of the truth Marsilius Patavinus is justly numbered: who taking the defence of the Emperor Lewes against the Pope who did excommunicate him, affirms in his book called defensor pacis that the Pope hath no authority over other Bishops, much less over the Emperor.  
Secondly, that the word of God ought only to be judge in all causes Ecclesiastical.  
Thirdly, that the Clergy and Pope should be subject to Magistrates.  
Fourthly, That the head of the Church is Christ, and that he never appointed any vicar or Pope over his universal Church.  
Fiftly, That Bishops ought to be chosen by their own Church and Clergy.  
Sixtly, That the Marriage of Priests may be lawfully permitted.  
Seventhly, That S. Peter was never at Rome.  
Eightly, That the Clergy of Rome is a den of thieves.  
Ninthly, That the doctrine of the Pope is not to be followed, because it leads to eternal death.  
In another treatise he disputes of free justification by grace, and that works are no efficient cause of Salvation, Sed causa sine qua non, for the which doctrine he was condemned by the Pope.  

divers others discover the Apostasy of the Roman Church.  I pass by a great number, who clearly discovered, the corruptions and Apostasy of the Church of Rome, such as joannes de Gunduno, Gregorius Ariminensis, Andreas de Castro, Dantes an Italian, Taulerus a Preacher of Argentine in Germany, Franciscus Petrarcha a man famously learned, who in his works in Italian verses, speaking of Rome, calls it the whore of Babylon, the school and mother of error, the Temple of heresy, the nest of treachery, growing and increasing by the oppression of others.  
Likewise joannes de rupe scissa, who was cast in prison by Pope Innocentius the sixth, also Conradus Hager a German of the city of Herbipoli, Gerardus Ridder, Michael Cesenas Provincial of the Grey friars, Petrus de Corbaria, with one joaxnes de P●liato. This foresaid Michael general of the grey friars writ against the tyranny, pride, and primacy of the Pope; accusing him to be Antichrist, and the Church of Rome to be the whore of Babylon, drunken with the blood of the Saints. He affirmed there were two Churches, one of the wicked flourishing wherein reigned the Pope, the other of the Godly afflicted: also that the verity was almost utterly extinct, and for this cause he was deprived of his dignity and condemned by the Pope. Notwithstanding he stood constant in his assertions, and left behind him many favourers and followers of his doctrine, of whom a great part were slain by the Pope. Some were condemned as William Ockam who writ both in defence of the Emperor Lewes whom the Pope excommunicated, and likewise in defence of Michael general of the grey friars whom the Pope had cursed for an heretic, and some were burned, such as jonnes de Castellione, and Franciscus de Arcatara. Likewise Armachanus a Bishop in Ireland, and Mathias Parisiensis, joannes Montziger, rector of the University of ulme, Nilus' Bishop of Thessalonica, jacobus Milnensis, and one Milezius, Henricus de jota, and Henricus de Hassia.  
Likewise in this most desperate time when the estate of religion was utterly corrupted, and the only name of Christ remained amongst Christians, his true and lively doctrine being utterly unknown, and turned into an heap of shadowed Ceremonies which so increased that there was no end of heaping up of ceremonies invented by man: at this time, 
john Wickliff opposeth himself against the Pope.  I say, the Lord raised up john Wickliff, a professor of Divinity in the university of Oxford, who seeing that error by long use and custom had been so deeply rooted in the hearts of men, that it could hardly be plucked out, he meddled not with all at once, b●● firs● b●g●●nne to touch the matter of the Sacraments, and discover 〈◊〉 errors that men were fallen into, in this head of 〈◊〉, but this boil could not be touched without the great grief and pain of the whole world.  
For first of all the whole rabble of Monks and begging Friars were set on rage and madness against him, and after them the Priests, and then after them the Archbishop, Simon Sudburie took the matter in hand, who for the same cause deprived him of his benefice which then he had in Oxford. Notwithstanding being supported by the friendly assistance of the Duke of Lancaster son to king Edward the third, and some other friends whom God raised up for his protection, he bore out the malice of the Friars and Archbishop. Likewise Pope Vrbane was so busied with suppressing of another, Pope Clement the seventh, set up against him, that he could not spare any time to suppress john Wickliff, and so it came to pass, thorough the providence of Almighty God, that the enemies of the true light with fretting minds were compelled to see the sparkles thereof, not being able to quench them.  

The heads of Wickliff's doctrine.  The chief heads of doctrine which he maintained against the Roman church were these.  
That the substance of bread remained in the Sacrament of the altar after the words of consecration.  
That it is not found in the Gospel that Christ instituted or confirmed a mass.  
That it is a presumptuous Speaking to affirm that the infants of the faithful who die unbaptized are condemned.  
That in the time of Paul there were only two orders of Clerks, to wit Elders and Deacons, neither was there in the time of the Apostles any distinction of Popes, patriarchs, Archbishops, Bishops, but these the Emperor's pride did find out.  
That the causes of divorcement for spiritual consanguinity or affinity are not founded on the scriptures, but only by the ordinance of men.  
That he who is most serviceable and humble in the church and most enamoured with the love of Christ, the same is the nearest vicar of Christ in the militant Church.  
If corporal unction were a Sacrament than Christ and his Apostles would not have left the ordinance of that untouched.  
Whatsoever the Pope and Cardinals do command which they cannot deduce clearly out of the Scriptures, the same is to be accounted heretical and not to be obeyed.  
That it is but a folly to believe the Pope's Pardons.  
That it is not necessary to salvation, to believe the church of Rome to be supreme head of other Churches.  
A Deacon or Priest may Preach the word of God, without the authority of the Apostolic sea.  
The Church of Rome is the Synagogue of Satan, neither is the Pope immediately the vicar of Christ, nor of the Apostles.  
That the Emperor and Secular Lords are seduced, who so enrich the Church with ample possessions.  
If any man enter into any private religion (whatsoever it be) he is thereby made more unapt and unable to observe the commandments of God.   

Of Monks.  
POpe Clement the sixth, bearing rule: john king of France son of Philip invented the sect and order of those Monks which in Latin are called Stellati, whose manner is always to wear a star upon their breast, signifying thereby that there is nothing in them but the light of perfection, and the clear shining of good works. Yea that they themselves are the light of the world, according to the saying of Christ, vos eslis lux mundi, yea are the light of the world. Item, That they shall rise again at the later day all shining and glistering as the most clear and pleasant stars, 
Dan.  according as it is written by the Prophet. They that inform many into righteousness shall be as the stars world without end, In Anno, 1336.  
Pope Boniface the ninth reigning: a certain man called Gerardus being of great learning, and virtuous conversation, ordained a certain fraternity or brotherhood of learned godly men to teach scholars, and to bring up youth, not only in good letters, but also in good manners, that by those means there might be learned men always in store to bear rule in the Church of Christ, and to govern the commonwealth according to the prescript and rule of God's word.  
This Gerardus being but a Deacon preached the word of God purely and fervently, and when he was moved by his friends to be a Priest, he always answered, that he was unworthy to have such an high office, 
Note.  affirming that he would not have the cure of souls not so much as by the space of one night for all the gold of Arabia, In Anno, 1379.  

Of the order of the jesuits.  Pope Vrbane the fifth, greatly allowed the order of jesuits, and gave unto them many great and singular privileges, commanding the Monks of that order to wear a white kirtle, and a russet cowl, and that they should be called of all men Clerici Apostolici, that is the Apostles clerks.  
This order of jesuits was the invention of joannes Columbinus in Sena a city of Hetruria. They were not at the beginning Priests or consecrated persons, but were men of the lay sort given and addicted willingly and freely to prayer, and to labour, getting their living with the travel of their hands and sweat of their brows, living as it were in common, after the example of Christ and his disciples. They are called jesuits, because the name of jesus should be often in their mouths, In Anno, 1368.  

Of the order of white-Dawbet Monks.  Pope Boniface bearing rule: the order which is called Ordo Dealbatorum, was invented by a certain Priest in Italy, who pretended such a modesty, and gravity, both in words and countenance, that every man took him for a Saint. The professors of this order were clothed with long white linen even down to the ground, having cowls upon their heads like unto Monks. The chief point of their profession was to lament the state of mankind, to bewail the sins of the people, to pray for redress of the same at the hands of God. They never went abroad without a Cross with the Image of the Crucifix carried before them, which Cross the Lucenses keep at this day with great reverence, as a most precious relic, and daily make vows, and offer gifts thereunto.  
But Pope Boniface v conceiving that they should do no good to his honourable estate if they continued, 
Note.  forasmuch as they all appeared before men righteous, good and Godly, and the Pope with his complices most wicked, evil and ungodly, caused the author of this order a seditious person to be beheaded at Viterbium. Some say that he was burnt as a superstitious Hypocrite and attainted of some heresy, In Anno, 1400.    

CENTURIE. XV. Of Popes of Rome.  

The Cardinal's labour for unity in the Roman church.  AFter the death of Innocentius Sephinus, the Cardinals perceiving the great schism that was in the Church of Rome, by reason of diverse Popes ruling at one time, bound themselves together by horrible oaths that they would endeavour by all their might, to have the Church of Rome restored again to her wont unity, and for this cause they elected Gergorie the twelfth to be Pope, after they had caused him to swear that he would by all possible means travel to restore the peace and unity of the Church.  

Gregorius 12.  But Gregory although he writ to Benedict the thirteenth Pope in Avinion, exhorting him to unity and peace, and Benedict on the other part with pleasant words protested his earnest desire of peace and unity, 
Note.  yet both the one and the other kept their dominions and Popedomes, and continued the Schism. 
A Council at Pisa.  So that the Cardinals thought it expedient to gather a Council in the town of Pisa, wherein they deposed the two aforesaid Popes, Gregory and Benedict as persons who by conclusion amongst themselves sought rather their own gain then the unity of the Church of God, and they elected Petrus Cretensis Cardinal of Milan to be Pope, 
Alexander 5.  whom they called Alexander the fifth, but he continued not above the space of eight months, in his Popedom. He was counted very liberal, and gave so large and ample benefices to others, that he left almost nothing to himself, and was accustomed to speak of himself that he was a rich Bishop, 
Note.  a poor Cardinal, and a beggarly Pope.  
After whose departure jonnes 23. is chosen Pope, howbeit the two other Popes who were deposed in the Council of Pisa were yet alive, and had great sway, and nothing regarded the decrees of the Council of Pisa, because that Council was convocated by a number of Cardinals only, who had no lawful power to appoint a general Council. Thus was the schism augmented▪ rather than impaired by the Council of Pisa, and in stead of two Popes then, three afterward were ruling at one time.  
In this Pope's days the Emperor Sigismond, took great travel to quiet the estate of the Church and to remove the schism, but found none other way how this matter might be brought to pass, 
At the Council of Constance joannes 23. Gregory. 12. and Benedict 13. were deposed.  but only by gathering a general Council in the Town of Constantia. At this Council joannes 23. was personally present, and was required to give over his Popedom far contrary to his expectation, for he looked for ratification of his Papacy, because he was more obedient to the Council than the other two, but finding that the Council was fully bend to depose all the three Popes, & to set up one whom they should choose in place of them all, he begun to be grieved at his own proceedings, that he had hazarded to come to the Council, & to their judgement to submit himself & his honourable estate, wherefore he thought best secretly to fly out of the town, but flying could not avail him any thing, for he was brought back again by the Emperor from Friburge to Constantia, and cast into prison and deposed by the Council: after he had ruled four years, and ten months.  
The other two Popes, Gregory the twelfth, and Benedict the thirteen, although they were absent yet sustained the like sentence of deposition, 
Martinus 5.  & Martinus 5. was chosen Pope: after whose election, the Emp. Sigismond was so filled with gladness, that the schism was now taken away and peace restored to the Church, that forthwith he did remove to the conclave (where the Cardinals & Commissioners of countries were assembled for election of the Pope) & fell down before him & kissed his feet. After his election earnest suit was made for reformation of the corrupt manners of Ecclesiastical persons, and that Bishops, Abbots, and other Prelates, might be compelled to attend upon their own callings, that superfluous feastings, and abuses of fasting, and canonisation of Saints, might be abrogated, and that the orders of Monks daily multiplying might ●ee reduced to a more tolerable number. But no reformation at all was obtained. Only Pope Martin thought meet to dissolve the Council of Constance. And for satisfaction of the hearts of all men, and to put them in hope that some reformation was intended, the Pope consented in the Council of Constance that immediately after the issue of the Council, another should be kept in Papia within the space of five years, immediately following the same, and again after the issue of that Council seven years after an other general Council should be kept, and after that third Council an ordinary form should be observed of assembling general Counsels every tenth year, whereby reformation of abuses in the Church might be more easily obtained. This Pope Martin after he had governed 14. years, and 3. months, died at Rome.  

Eugenius 4.  After him succeeded Eugenius the fourth & governed sixteen years. In his time was the Council of Basile kept, which the Pope with advice of his Cardinals was minded to translate to Bononia. But the Emperor Sigismond and other Princes and Prelates assembled at Basile, were so highly offended against the Pope, that they warned himself and his Cardinals to appear before the general council otherwise they would proceed against them, as persons contumacious and disobedient to the voice of the Church.  
This warning so terrified Eugenius, that he gave out his Apostolic letters to ratify and approve the Council of Basile: nevertheless after the Emperor's death, the authority of the Council being greatly impaired, he took upon him greater boldness to transfer the Council to Ferraria, and from thence also to Florence, pretending that the Emp. of Constantinople Paleologus & the rest of the Grecians who were now to be present at the general council, would not travel beyond the Alps, but would abide in some nearer place.  
The Council of Basile on the other part, proceeded to the deposition of Eugenius 4. For his contumacy, and placed Amecdeus Duke of Savoy in his room, whom they called Foelix 5. Thus was the peace of the Roman church troubled of new again, 
Foelix 5. Dissension in the Roman Church.  some following Eugenius and others followed Foelix, and the third sort being Neutrals neither following the one nor the other, because they were so tossed with the contrary decrees of the council of Basile and Florence, that they knew not what to follow.  
This Pope as Platina writeth was bend to wars, not being seemly in a Bishop: for besides those which he made in Italy, he stirred up the Dolphin of France to invade the town of Basile with an army of horsemen, of purpose to dissolve the Council there, and finally he stirred up Vladislaus King of Poloma to fight against Amurathes King of Turks; contrary to his promise and truce taken between them, 
Note.  to the great shame and hurt of Christianity as hath been declared.  
After his death, 
Nicolaus 5.  Nicolaus the fifth, was chosen to be Pope and ruled eight years.  
To him Foelix quintus, who was elected Pope in the Council of Basile was content to submit himself, providing always that he might have the dignity of a Cardinal, and that he should be appointed the Pope's Legate in Germany, and in his own country of Savoy. The Cardinals also whom he had made in his time should keep their dignities and honours. This he did at the earnest desire of Fredrick the Emperor, in the year of our Lord, 1449. In the which year also Nicolaus the fifth set forth a decree of approbation of the Council of Basile, howbeit neither this Pope nor any other following him will, be subject to the auth●●itie of general Counsels, yet did he approve the Council of Basile, wherein it was ordained that the Bishop of Rome should be subject to the Council, as a child is subject to the voice of his mother.  

Calixtus 3. An enemy to the Turks.  After Nicolaus succeeded Calixtus the third, and governed three years, three months, sixteen days: he was very bend to fight against the Turks, and sent Messengers to all Christian Princes in Europe to stir up their hearts to make war against the Turk with one consent of mind, and to stay his further progress and conquest in Europe, but all his travailles were spent in vain, for the Princes hearkened not to his Council.  
Likewise he sent messengers to Vsumcassanus king of Armenia and Persia, whom with supplications and gifts he stirred up to make cruel wars against the Turk, which wars also have since that time continued until our days, to the great disturbance of the cruelty of the Turk intended against Europe.  

Pius. 2.  After him succeeded Pius the second, who before his Popedom was called Aen●as Silvius, a man of great wit, learning, and eloquence, and governed six years. He was no less bent to make war against the Turks, than was his Predecessor before him, but his enterprise was stayed by the dissension which was amongst Christian Princes, for then and long after was great war between Ferdinand of Naples and the Duke of Angeow, and in diverse other parts of Italy Likewise.  
These wise and worthy sentences uttered by him declared that he had a great gift of understanding & knowledge.  
He said that popular men should esteem learning as silver, and noble men should count it like gold, and Princes should count it in stead of pearls and precious stones.  
Also that like as all rivers have their courses to the sea and pour in their waters into the Ocean: even so great Courts are the main Ocean, receiving the floods of all kind of vices.  
Likewise, that if there seemed of old great reason to inhibit the marriage of Priests, there was now greater reason to permit it.  
Also, that he who giveth too great liberty to his child, fostereth a domestic enemy within his own bosom.  
That lust dishonoureth in every age, but undoth him utterly in his old age. He died in the town of Ancona; where he was minded to have blessed the army which was to have gone against the Turks.  
After Pius succeeded Paulus the second, 
Paulus 2.  and governed six years, ten months. Likeas he was not very learned in his own person, so was he also an adversary to learning, and counted all men that were learned, in humanity, to be heretics: as Platina (who writeth this of the Pope) had good proof in his own person, for he was cast in prison, and cruelly tormented by the Pope without a cause, and in the end lest his cruelty against many learned men should make him to be hated of the people, he accused them of heresy, 
Note.  having no better ground for it then this, that they accounted much of the old Academic Philosophers. For he laid this as an unfallible ground, that who soever would once make mention of Academia, either in earnest or jesting words, he was to be reputed an heretic.  

Of other Doctors.  
IN this age sprung up john hus in the country of Bohemia, 
john Husse.  who by reading of the books written by Wickliff, attained to knowledge and deprehended many gross errors of the Roman church: 
Alaxander 5. and joannes 23 seek to suppress john hus.  in so much that Pope Alexander 5. hearing thereof begun at last to direct his bull to the Archbishop of Suinto requiring him to see to the matter in due time, & to provide that no man in churches, schools, or other places should maintain any such doctrine, citing also john hus to appear before him.  
After whose death Pope john 23. in like manner sought by all means to suppress john hus, because he seemed more willing to teach the Gospel of Christ then the traditions of bishops, and therefore by his Cardinal de Columna john Husse was cited to appear at Rome, where he appearing by his procurators was notwithstanding, excommunicated as an obstinate Heretic, because he appeared not personally at the appointed day. The Bohemians notwithstanding cared little for all this, but grew in knowledge daily.  

john Husse excommunicated by the ●ope.  In the mean time it happened by the occasion of Ladislaus king of Naples, who had besieged the Pope's towns and territories: that Pope john raising up war against the said Ladislaus gave full remission of sins to all them who would war on his side to defend the Church.  
When this Bull of the Pope's indulgences was come to Prague: john Husse and his fellows not able to abide the impiety of those pardons began manifestly to speak against them. And albeit Winceslaus king of Bohemia who then favoured the Pope gave out strict commandment that no man should speak against those indulgences, yet of john Husses company were found three Artificers, who hearing the Priest speaking of the foresaid indulgences did openly speak against them, calling the Pope the Antichrist; wherefore they were brought before the Senate and committed to prison.  
But the people joining themselves in arms required them to be let loose. The magistrates one the other part albeit they satisfied the people with gentle words and fair promises for a time, yet when the tumult was assuaged they sent to the prison, and secretly beheaded the three foresaid artificers: whose names were john, Martin, and Staston.  
The people hearing of this, took their dead bodies and with great solemnity buried them in the Church of Bethleem, at whose funeral, diverse Priests favouring that side did sing thus.  
These be the Saints which for the testimony of God gave their bodies, 
Division in the city of Prague about the death of three Artificers: some favouring the Pope others john Husse.  etc. Thus the city of Prague was divided.  
The Prelates and greatest part of the Clergy, and most of the Barons who had any thing to lose, did hold with the Pope, especially Steven Palates being chiefest doer of that side. On the contrary part the communes with part of the clergy and students of the university went with john Husse. Winceslaus the king fearing lest this should grow to a tumult, being moved by the Doctors, and Prelates, and Counsel of his Barons, thought best to remove john hus out of the city, who had been excommunicated before by the Pope.  
The people on the other part began mightily to grudge and to cry out against the Prelates and Priests, who were the workers hereof, accusing them to be Simonits, covetous, whoremasters, adulterers, proud, not sparing also to lay open their vices to their great ignominy & shame, whereupon it came to pass that the king seeing the inclination of the people, being also not ignorant of the wickedness of the Clergy, under pretence to reform the Church, began to require great exactions from such Priests & men of the clergy as were accused, & known to be wicked livers. And thus the Popish clergy while they went about to persecute john Husse were entrapped themselves in great tribulation, brought in contempt, and hated of all men.  
At this time were three Popes reigning together, by reason whereof a general Council was ordained and holden at Constance in the year of our Lord 1413. And this council being called by Sigismond the Emperor for the taking away of the schismatical dissension of so many Popes, ruling at one time to the great disturbance of all Christian nations it pleased the said Emperor to send unto john Husse, Bachelor of Divinity in the country of Bohemia, 
john Husse desired to appear before the council of Constance.  his safe conduct, and letters of protection: inviting him to come to the Council, and promising him a liberty of safe returning unto his own country, without any manner of impeachment, trouble or vexation. 
john Husse imprisoned.  Notwithstanding as soon as he came to Constance he was cast into prison before he was heard. And when he was brought forth to the Council there befell a strange and shameful matter, for his adversaries had scarcely read one article, and brought forth a few witnesses of the same, against him, but as he was about to open his mouth to answer, all that were about him began so to cry out, that he had no leisure to speak a word. 
john hus by reason of the noise could not be heard.  The noise and trouble was so great and vehement, that a man might well have called it a noise of wild beasts & not of men, much less was it like a congregation of men gathered together to judge and determine so grave and weighty matters. The next time he was brought foorh to the convent of the Franciscans, 
john Husse desired by the Emperor to submit himself to the Council. His answer.  where the Emperor himself was present, and exhorted john hus to submit himself to the general council, otherwise (said he) my safe conduct cannot nor should not be a protection to any who maintain heretical doctrine.  
The day after which was the eight of june, he was brought out again to the same place, and in his presence there were read thirty nine Articles, the which they said were drawn out of his books, which were judged by the council to be heretical, and he of new again was required by the Emperor to submit himself to the council.  
john Husse answered that he would not maintain any opinion with obstinate mind, but if the Council would instruct him clearly that any of his Articles were repugnant to the holy scriptures of God, he would renounce and forsake the same, affirming also most constantly that the most part of all those things that were alleged against him were falsely forged, and never thought nor uttered by him: when they saw that by no exhortation john Husse could be moved to acknowledge his doctrine to be erroneous, & to recant the same, upon the sixth day of julie he was brought to the head church of the city of Constance, & there in presence of the Emperor and council was degraded of all Priestly orders and dignities, and a definitive sentence was given out against him wherein he was condemned as an heretic, for that he preached and openly defended the articles of john Wickliff which were condemned by the Church of Rome, and likewise had appealed to the Lord jesus Christ, as the most high judge, which appellation they counted a great contempt of the Apostolic Sea, and the Ecclesiastical Censures and Keys. 
john Hus condemned to be burnt as an Heretic.  After this he was put into the Secular judge's hands to be burnt as an Heretic, having upon his head a crown of paper, with ugly pictures of devils painted thereupon. Which rebuke, as also the torment of fire, he most patiently sustained, with Psalms and spiritual Songs, lauding God until the wind drove the fire upon his face, and choked his breath. And after his body was consumed with fire, they cast the ashes of the burnt body into the river of Rhine. Thus died john Hus the faithful Martyr of God, the sixth of july, 1516. Now while as john Hus had been lying in prison, and so hardly handled, his faithful companion jerom of Prague, came to Constance the fourth day of April anno 1415. who there perceiving that john Hus was denied to be heard, and that watch was laid for him on every side, he departed to Iberling a City of the Empire, a mile distant from Constance, and from thence caused a letter to be directed to the Council, 
Jerome of Prague writeth to the Council.  and to be affixed upon the doors of the chief Churches, Cloisters, and Cardinals houses in Constance, bearing in effect that he was ready to come to the Council, and to answer unto any of his accusers, who would stand up to accuse him of erroneous and heretical doctrine, providing always that he might have sure and safe access. But when he saw that through such intimations, being set up, as is before said, he could have no safe conduct, he thought meet to return back again to Bohemia, taking with him the letters patents of the Lords of Bohemia that were at Constan●e, for a testimony and witness of the premises. As he was in his journey, by treason and conspiracy of his enemies, he was taken in Hirsaw by the officers of Duke john, and sent back to the Council, 
jerom imprisoned by the Council.  bound with chains, where he was cast into prison, and so hardly used, that he fell sore sick almost to the death. But after he was recovered, and john Hus was already put to death, they brought forth Master Jerome, whom they had long kept in chains in the Church of Saint Paul, and threatening him with death, being instant upon him, 
Recanteth, being compelled thereunto.  they forced him to abjure and recant, and consent unto the death of Master john Hus, that he was justly condemned and put to death by them. Nevertheless, his enemies perceiving that this abjuration was not made sincerely from his heart, but only for fear to escape their hands, they gave in new accusations against him. And in the year of our Lord, 1416. the 25. day of May, the said Master jereme was brought forth unto open audience before the whole general Council, unto the great cathedral Church of Constance. Where many things were laid to his charge that day, as likewise the third day after (which was another Diet assigned to him for answering) where he refuted his adversaries with such eloquence and wisdom, that the hearts of all the Fathers of the council were marvellously bend and moved to mercy toward him. But in the end he entered to the praise of john Hus, 
He maintaineth the doctrine of Wickliff and Hus.  and affirmed that whatsoever john Hus and Wickliff, had holden and written specially against the pomp and pride of the Clergy, he would affirm even to the death. And likewise he added, that of all the sins that ever he had committed, the sin of his recantation did most grievously gnaw and trouble his conscience, especially in consenting to the wicked condemnation of that good and holy man, john Hus, which fault as he did it through weakness of faith, and fear of death; so did he utterly deny and revoke that wicked recantation.  
After this, he was led away again to prison: and the Saturday before the ascension day, he was brought to the Cathedral Church before the Congregation, where the sentence of his condemnation was given out against him, and a paper with pictures of red devils was brought to be put upon his head, which he himself receiving, put it thereupon, saying; Our Lord jesus Christ when he suffered death for me, most wretched sinner, did wear a crown of thorns upon his head, 
Note.  and I for his sake will willingly wear this mitre, and cap. Afterward he was laid hold on by the secular power, 
jerom of Prague condemned and burnt  and carried to the place of execution, where his body was burnt with fire, which pain he suffered, with a loud voice praising God in the midst of the fire, and commending his soul to the gracious custody of the Lord jesus. And finally, his ashes were diligently collected, and thrown into the river of Rhine.  
In this age also was Hieronimus Savonarola a man, 
Hieronymus Savonarola, preacheth against the evil life of the Spiritualty.  no less godly in heart, then constant in profession, who being a Monk in Italy, and very learned, preached against the evil life of the Spiritualty, and specially of his own order. Which thing the Pope perceiving, and fearing that the said Hierom (who was already in great reputation amongst all men) should diminish and overthrow his authority: he ordained his Vicar or Provincial to see reformation in those matters, who with great superstition began to reform them: But the said Hierom did always withstand him, whereupon he was complained of to the Pope, and cursed by him. Notwithstanding he continued preaching in the town of Florence. And albeit he was cited to appear before the Pope, he made his excuse, and came not. Then was he again forbidden to preach, and his doctrine pronounced and condemned as pernicious, 
Hironimus silenced by the Pope.  false, and seditious. Thus Hieronimus overseeing the perils & dangers that might come, for fear left off preaching.  
But when the people which sore hungered for the word of God, were instant upon him that he would preach again: he began again to preach in the year 1496. and albeit many counselled him, 
He again preacheth.  that he should not so do without the Pope's commandment, yet did he not regard them, but constantly went forward of his own good will. When the Pope and his shavelings heard news of this, they were grievously inflamed and incensed against him, and now again cursed him as an obstinate and stiffnecked heretic. 
He is cursed by the Pope as an heretic.  Notwithstanding all this, Hierom proceeded in preaching and instructing the people, saying, men ought not to regard such curses as are against the true and common profit of the people.  
In all his teaching he desired to teach none other thing, but the only pure and simple word of God: making often protestation, that all men should certify him if they had heard him teach or preach any thing contrary thereunto. For in his own conscience, 
Note.  he knew that he had not taught any thing but the pure Word of God. What his doctrine was, all men may judge by his books which he hath written. After this, in the year of our Lord, 1498. he was taken and brought to Saint Marks Cloister, and and two other Friars with him, named Dominicke and Sylvester, who favoured his learning, and were carried to prison, and from thence were brought forth by the chief Councillors of Florence, and the Pope's Commissioners, who had gathered out certain articles against them, whereupon they should be condemned to death, which were these:  

1. The first article was, as touching our free justification through faith in Christ.  
2. That the Communion ought to be ministered under both kinds.  
3. That the Indulgences and Pardons of the Pope, were of none effect.  
4. For preaching against the filthy and wicked living of the Cardinals and Spiritualty.  
5. For denying the Pope's supremacy.  
6. And that he had affirmed that the Keys were not given to Peter alone, but unto the universal Church.  
7. That the Pope did neither follow the life nor the doctrine of Christ, for that he did attribute more to his own pardons and traditions, then to Christ's merits, and therefore he was Antichrist.  
8. That the Pope's excommunications are not to be feared, and that he who doth fear or fly them, is excommunicate of God.  
9 That the auricular confession is not necessary.  
10. That he had moved the Citizens to uproar and sedition.  
11. That he had neglected and contemned the Pope's citation.  
12. That he had shamefully slandered and spoken against the Pope.  
13. That he had taken Christ to witness, of his naughtiness and heresy.  
14. That Italy must be cleansed through God's scourg, for the manifold wickedness of the Princes and Clergy.   
These and such like articles were laid to their charge and read before them. Then they demanded of the said Hierom and his companions, whether they would recant, and give over their opinions. Whereunto they answered, that thorough God's help, they would steadfastly continue in the manifest truth, and not depart from the same. Then were they degraded, one after another, by the Bishop of Wasson, and so delivered to the secular rulers of Florence, with strict commandment to carry them forth, and handle them as obstinate and stiffnecked Heretics. 
Hieronymus with two others, hanged & burnt as heretics.  Thus was that worthy witness of Christ, with the other two aforesaid, first hanged up openly in the market place, and afterward burnt to ashes, and the ashes gathered up, and cast into the river of Arum, the 24. day of May, 1499.  
In this age likewise, 
Lauren, Valla. Picus Mirandula Comes. Angelus Politianus.  sprang up many men of great erudition and learning; as namely, Laurentius Valla, Picus Mirandulae Comes, Angelus Politianus, with many others, whose names, for learning are worthy remembrance.  
The mean whereby learning so exceedingly increased in this age, seemeth to be the Art of printing, found out in Germany by a certain Gold smith, 
The invention of printing.  named john Faustus, in Strausbrugh, and Guttemberg his copartner, as some write: but whosoever was the inventor of it, it is certain that this faculty was given to the use of man by the providence of almighty God, at what time the Bishop of Rome, with all the whole and full consent of all the Cardinals, Patriarches, Archbishops, Bishops, Abbots, Priors, Lawyers, Doctors, Provosts, Deans, Archdeanes, assembled together in the Council of Constance, and had condemned poor john Hus, and jerom of Prague to death for heresy, and after subdued the Bohemians, and in a manner the whole world, to be under the supreme authority of the Romish Sea. In the very time, so dangerous and desperate, where man's power could do no more: The blessed wisdom and omnipotent power of God, began to work for the Church, not with sword and target, to subdue his exalted adversary, but with printing, 
The benefit of printing.  writing, and reading, to convince darkness by light, error by truth, ignorance by learning. So that by this means of printing, God hath heaped upon the proud kingdom of Antichrist, a double confusion. For whereas he could not abide to have the enormity of Prelates lives to be condemned by john Hus, who neither denied his Transubstantiation, nor his Purgatory, nor yet spoke any thing against his Mass, but only exclaimed against his excessive and pompous pride, his unchristian, or rather antichristian abomination of life. Now of late days God hath found a way by this faculty of printing, not only to confound his life and conversation (which before he could not abide to be touched) but also to cast down the foundation of his standing, that is, to examine, confute, and detect his doctrine, laws, and institutions, in such sort, that albeit his life were never so pure, yet his doctrine standing as it doth, no man is so blind, but may see the Pope to be Antichrist. For by this Art, Tongues are known, knowledge groweth, judgement increaseth, books are dispersed, the Scripture is seen, the Doctors are read, the stories be opened, times compared, 
Note.  truth discerned, falsehood detected, and with the finger pointed at, and all (as I have said) God hath wrought by the benefit of printing.    

CENTURIE XVI.  

Popes of Rome.  
AFter Paulus the second, 
Sixtus 4.  succeeded Sixtus the fourth, and ruled thirteen years, and four days. He changed the custom of keeping the jubilee every 50. year, and would have it kept every 25. years.  
After him succeeded Innocentius the eight, 
Innocentius 8.  and ruled seven years, ten months, and twenty seven days.  
After him Alexander the sixth, 
Alexander 6.  ruled eleven years, and eight days. He was a notable tyrant, and a scourg of God to all Italy, and in special to that corrupt College of Cardinals, which had chosen him to be Pope; not for his good graces and virtues, but for the heaps of gold which he had distributed amongst them, 
Note.  of whom some he banished, others he caused to be empoisoned, and cruelly slain.  
In his time Charles the eight, King of France, claiming right to the Kingdom of Naples, entered into Italy with a mighty army, and without great resistance, came to the town of Rome, and from thence to Naples. Alphonsus' King of Naples, at this time finding himself to be hated of all men, had denuded himself of the Kingdom, and given it to his son Ferdinand, and he himself was fled into Sicily. Also his son Ferdinand not being able to resist the puissant army of King Charles, 
Charles King of France conquereth the Kingdom of Naples.  was likewise compelled to fly to the little Island of Istria, for safety of his life: and the whole kingdom of Naples was in short time overrun, and subdued to the King of France.  
This victorious conquest so hastily achieved, made the name of Charles to be terrible to other Princes, even to the Duke of Milan, and Estate of Venice, who had been his confederate friends, & assisters in this warfare. Notwithstanding, fearing lest his increasing power should in time be the overthrow of their Estates, they conspired with the Pope, and the Emperor, and the King of Spain against him: and as he returned back again to France, fought against him at Fornovo, not far distant from the town of Parma. The victory was uncertain: notwithstanding Ferdinand King of Naples, 
Ferdinand recovereth the kingdom of Naples.  was so encouraged with this encounter, that he recovered again all his kingdom which he had lost.  
Likewise in this Pope's time, Lewis the twelfth, who succeeded to Charles the eight, came into Italy, claiming right not only to the kingdom of Naples, but also to the Dukedom of Milan. He had before bound up a covenant with the Pope, the King of Spain, and the Venetians upon these conditions that having possessed himself first in the Dukedom of Milan, 
Lewis King of France, obtaineth the dukedom of Milan.  he should give Cremona a famous town in the Dukedom of Milan, to the Venetians: and he should assist Caesar Borgia Duke of Valentinois, and son to Pope Alexander the sixth, to eiect out of Romagna the Lords presently bearing sway in that Country; to the end, that all might come under the Sovereignty and commandment of this Duke of Valentinois only: and finally, that he should divide the Kingdom of Naples, betwixt himself and Ferdinand King of Spain. Upon these conditions, was King Lewis assisted by the Pope, the King of Spain, and the Estate of Venice; and so with little ado obtained the Dukedom of Milan, and carried away Lodovick Sforce Duke of Milan, with his brother Askanius, captives and prisoners to France.  
This Pope as he was fraughted with many great faults in his own person, 
Alexander the sixth, a favourer of his children's vices.  so is he likewise noted to have been a fosterer of the wicked vices and villainous behaviour of his children: namely, of Caesar Borgia his son, who not only cast off his Religious apparel, and became of a Cardinal a Duke and warrior, but also most unnaturally slew his own elder brother Duke of Gandia, and became captain and leader of his father's army in his brother's place.  
Also the vild conversation of Lucretia his Daughter, and her familiar conversation both with her father and brethren, maketh this Pope to be more famous for wickedness then many other. 
The just judgement of God upon the Pope in his death.  His end in the righteous judgement of God answered well unto his life, for as he had destroyed the lives of many by poison, so upon a certain time through the oversight of the Butler the empoisoned wine, that was prepared for to destroy the lives of some Cardinals who were bidden to the banquet, was put in the hands of the Pope and his son Duke of Valentinois. The Pope immediately thereafter died, and the Duke although he used many conterpoysons and other remedies, yet fell he into a sharp and dangerous disease, and carried about all his time the remembrance of that night's banquet.  
To Pope Alexander succeeded Pius the third, 
Pius 3.  who immediately after his admission to the Popedom finished his course the 26. day after his inauguration.  
After him followed julius the second, 
julius' 2.  and ruled nine years, and a eleven months: he was a sharp warrior and not only recovered from the Venetians the towns of Ariminuim, Faventia, 
He warreth against the Venetians, and recovereth many towns from them.  and Ravenna, which towns belonged to the Church, but also by cursing them & making a covenant with Maximilian the Emperor and the king of France and Spain in Cambrey against the Venetians, he brought them so low that in short time they were spoilt of all the Dominion which they had by land in Italy. For Verona, Vicentia, and Milan, and the territories of Carinthia, were allotted to Maximilian the Emperor, also Bergama, Brixia, Cremona, and Crema, were possessed by Lewis king of France, also the towns of Tranmu, Monopolis, and Barletta in Apulia, were given over to the king of Spain. Also the Duke of Ferrare recouered Rodigium, & the Duke of Mantua recovered Asula from the Venetians. Thus was the flourishing estate of Venice in this Pope's time utterly abandoned and brought to nought. Notwithstanding he received again the Venetians into favour and relieved them of his interditment and cursing, 
The Venetians received in favour.  and thereby procured against himself the great hatred and indignation of the king of France and the Emperor: 
The king of France & the Emperor hate the Pope.  who both being willing to abandon the pride of the Pope, and to abrogate his authority, and to substitute another in his room, appointed a general Council to be holden at Pisa, and warned the Pope to be present thereat the first day of September.  
But the Pope on the other part to frustrate all the attempts of his adversaries, appointed a general Council to be holden at Rome in the Church of Lateran, wherein all things that were done in the Council of Pisa were disannulled and abrogated. Also he stirred up the kings of Spain and England to make war against the king of France, and the Pope with the Venetians and Swissers joined their forces together to eiect him out of Italy.  

The king of France by the Pope's means be set with enemies.  Thus the king of France being beset with enemies on all sides, thought meet to try his cause by the sword first in Italy, and gave commandment to the General of his army named Gasto Foiesseius a valiant Captain and an expert warrior to give battle to the enemies. Thus was a cruel battle fought, near unto Ravenna, wherein the number of 20000. men were reckoned to have been slain. 
The Frenchmen put the Popes, and confederates army to flight.  And although the army of the Pope and the confederates was put to flight, yet the Frenchmen bought their victory dear with the loss of their Chieftan Foiesseius, and an hundreth and fifty more of the noble men of France, besides a great number of others that were slain in this battle. Yea this victory was with so great damage to the forces of the king of France in Italy, that within the space of 70. days after the victory, they were compelled to retire back out of Italy: 
The Dukedom of Milan recovered from the Frenchmen.  So was the Dukedom of Milan in a very short time plucked out of the hands of the Frenchmen and was possessed by Maximilian Sforce son to Lodonike Sforce. In the end this restless Pope breathing battles and wars even unto the day of his death, conspired of new again with the Emperor against the Venetians, because they would not render unto the Emperor the Towns of Verona and Vicentia, and the Venetians on the other side, entered in league and covenant with Lewis king of France, who stirred up a new faction of Cardinals and Bishops against the Pope, and this Pope julius assayed all possible means to divert the Venetians from their new league bound up with France. But when he perceived that his travels availed nothing, and fearing the power of his adversaries, he fell sick and died; in the very time of the Council of Lateran which was begun under Pope julius, and ended under Leo 10. his successor. Pope Leo the tenth was a learned and eloquent man, 
Leo 10.  of the house of Medici's, and ruled eight years, eight months, and twenty days. He delighted in Music; and loved, and advanced learned men. The Council of Lateran which was begun in his Predecessors days was ended by him. He received in, those Cardinals who were degraded by his Predecessor (after they had abjured their schism, and damned their couventicles, at Pisa, Milan, and Lion) and restored them to their former dignities.  
In this Pope's time, 
The king of France again obtained the Dukedom of Milan.  Francisse de Valloise king of France came into Italy for recovering of the Dukedom of Milan, and overcame his enemies in battle. Sforce the Duke of Milan rendered himself to the king, and was sent prisoner to France, and the Dukedom was again recovered, and the Towns of Parma and Placentia were recovered out of the Pope's hands, 
The Pope and Emperor recover it again.  and joined to the Dukedom again, yet within a short time after, the Pope and the Emperor banded themselves together for expelling of the Frenchmen out of Italy. For restoring the Dukedom to Francisse Sfortia, and finally for restoring of the towns of Parma and Placentia to the Pope, and when the enterprise succeeded well and the Victory was achieved, the report of those glad tidings so exhilarated the Pope's heart that for heart that for excessive gladness he died, 
Note.  or as others write he contracted an ague, whereof immediately after he died He sent Caietanus his Ambassador to Germany, 
Caiesanus scent to suppress Luther.  to suppress the Doctrine of Martin Luther, but by the providence of God, his rigorous dealing against Martin Luther made him to search out the scriptures better, and to discover greater impieties in the Church of Rome, than he did at the beginning.  

Adrianus 6.  After him succeeded Hadrian the sixth, a man of Holland and Schoolmaster to Charles the fifth, Emperor. He endeavoured to correct some abuses of the Church of Rome in manners, but not the abuses and errors of Doctrine, for he also sent his Ambassador Cheregatus to Germany, with menacing letters to the Duke of Saxony because he maintained Martin Luther. But his time was short, for he died before he had ruled two years in his Popedom.  

Clemens 7.  To him succeeded Clemens the seventh, and ruled ten years, ten months, and seven days. He was a man very inconstant in his friendship to the Emperor Charles the fifth, but secretly bound up friendship with the king of France, but this deceitful doing redounded to the Pope's great hurt. 
Rome taken and the Pope besieged by Charles Duke of Burbone.  For Charles Duke of Burboune, chief Captain to the army which the Emperor had in Italy, besieged the town of Rome and took it, and albeit the Duke himself was slain, yet the rest of the army invaded the Town, slew great numbers of men, deflowered women, spoiled houses and temples, and besieged the Pope himself and his Cardinals seven months, till at length the Pope was free from his Captivity by command of the Emperor.  
About this same time of the Pope's besieging, Charles the Emperor was banqueting and rejoicing for the Nativity of his son Philip, but he stayed all banqueting, playing, and rejoicing, when the tidings of the Pope's besieging was carried unto him, and commanded to set him at liberty. Many great sins are imputed to him by writers, and amongst others that he destroyed the lives of many by poison, and that in end he received the same recompense himself.  
After him followed Paulus the third, 
Paulus 3.  who ruled fifteen years, and twenty nine days. It grieved him to see the Gospel take so deep root, and to be endeavoured in many nations, and namely in England by king Henry the eight, who abrogated the authority of the Bishop of Rome in England, & called himself supreme governor over Christ, in all Ecclesiastical causes within the bounds of his own country.  
The Pope being destitute of all other revenging weapons, drew forth the old accustomed weapon of the chair of Rome against Princes, 
King Henry the eight cursed by the Pope.  and cursed king Henry the eight. This Pope ratified the order of the Jesuits and appointed a general Council to be kept in Trent, a Town of Italy bordering near to Germany. This Council began to be kept in Trent in the year 1546. but hereafter was transferred to Bononia as shall be declared, 
A Council ordained at Trent.  God willing.  
The Protestants of Germany were desired both by the Emperor and the Pope to be present at the Council, but they would not acknowledge it to be a lawful general Council wherein the Pope or his deputy did sit as a judge, 
Note.  who was indeed party, and whom they were to accuse of false and erroneous doctrine, of abusing of the Church of God, and usurping the honour which was only due to Christ, before this Council ended, he concluded his days.  
julius' the third succeeded in his place: 
julius' 3.  who ruled three years. one month, and sixteen days. He reduced the general Council of Bononia, back again to Trent where it began, but the sudden report of the army of Maurice Duke of Saxony (who took arms against the Emperor Charles, for detaining the Landgrave of Hesse his father in law in prison) dissolved the Council again for a time, because they feared lest the Duke's army should have come to Trent, and set upon them.  

England embraceth Popery in the days of Queen Marie.  In this time the Church of England returned back again to the Pope's obedience in the reign of Queen Marie, and the Pope sent Cardinal Poole to England, to absolve that country from that curse and interditment which was laid upon it in the days of Paulus tertius.  

Marcellus 2.  After him succeeded Marcellus the second, and ruled twenty two days.  

Paulus 4.  After him followed Paulus the fourth, and ruled four years, 
He opposed himself against the Emperor Charles.  two months, and twenty four days. He was very contentious, and hated the Emperor Charles, and brought into Italy 1000 footmen and 2000 horsemen of the french nation, under the conduct of the Duke of Guise. Also he brought into Italy an army of Switzers. Notwithstanding the Emperor had sent to Italy the Duke de Albe, who had taken a great number of towns belonging to the Pope, before the Duke of Guise entered into Italy. And in the end the Pope was well content to accept conditions of peace, and to receive back again the towns, which he had lost in the war.  
In his time the Emperor resigned the Imperial crown to his Brother Ferdinand, & entered into a Monastery, where he concluded his days: but the Pope neither approved nor ratified this election of Ferdinand, and Ferdinand on the other part made light account of the Coronation which his Predecessors had received from the Pope, and was obeyed in Germany, although he wanted the Pope's blessing and coronation.  

Pius 4.  After him ruled Pius the fourth, who continued five years, two months, and fifteen days. In his time the council of Trent (which was begun in the days of Paul the third) was finished. 
Queen Elizabeth would not permit the Pope's Ambassadors to enter into her Realm.  He sent an Ambassador to England to invite the learned men of that country to the Council. but Queen Elizabeth would not permit the Pope's Ambassador to enter into her Realm. Likewise he sent Ambassadors to the Dukes of Germany professing the reformed Religion. They entertained the Ambassadors honourably, but sent them back with this answer: that they marveled how the Pope could send an Ambassador to them, who acknowledged not his authority in such matters.  
From the first meeting of this Council to the dissolution thereof, intervened the space of eighteen years, but the time of meeting, consultation, and sitting, of the fathers of that Council was only the space of five years, namely under Paulus the third, two years; under julius the third, one year; and under Pius the fourth, two years.  
In this Pope's time the reformation of religion in Scotland began, 
The beginning of the reformation of religion in Scotland.  images were broken and burnt, altars cast down, Monasteries dimolished, and the mass abolished. The noble men, who were the principal authors of this reformation, were assisted by Elizabeth Queen of England, and defended from the intended persecution of the Frenchmen.  
This Pope made a bloody massacre in a Town of Italy called Montalto, 
A Massacre in Montalto a town of Italy by the Pope.  against a number of Christian people secretly met together, for hearing of the word of God, so that one after another were drawn out of the house where they met and their throats cut with a knife in the hand of a bloody executioner. In this massacre were martyred 80. persons and not one of all the number for the fear of death did forsake the true faith of Christ.  

The Islie of Malta invaded by the Turks.  In this Pope's time was the Isle of Malta invaded by the Turks, but they were strongly resisted, and left the siege of the Isle, after they had lost 23000. of their number in that siege. The disputation of Poissne, and grievous commotions in France after that disputation, began in this Pope's time, whereof is spoken before.  

Pius 5. The Isle of Cyprus taken by the Turks.  After him followed Pius the fifth, and ruled seven year. In this time the Isle of Cyprus was taken by Mustapha Captain of Selim's army, but with so great effusion of blood (for it is supposed that 80000. Turk's were slain in the siege of Nicosia and famogusta two principal towns of the Isle) that Mustapha considering the number that were slain, violated his promise made to Bragadinus, chief captain and defender of the Isle of Cyprus, and cruelly martyred that valiant Captain. This calamity of Cyprus made the Venetians very much bend against the Turk, and they banded themselves with Philip King of Spain, and with Pius the fifth Bishop of Rome, by whose support and assistance a Navy was set forth to the Sea; 
The battle of Lepanto.  and a notable victory was achieved under the conduct of john de Austria at Lepanto, of which before.  

Gregory 13.  Gregorius the thirteenth followed, and ruled thirteen years, one month, and three days. He founded a new College for jesuits in Rome, 
A new College for jesuits in Rome.  and bestowed great revenues upon it, chiestie for this cause, to be a Seminary of Learned Scholars, to convert the country of Germany to the Roman religion again.  

The massacre of Paris.  In this Pope's time fell out that horrible murder of Paris in the year of our Lord 1572. which was well liked of by the Pope, who also sent to Charles the ninth king of France the sum of 40000. Ducats to maintain and set forward the war against the Hugonits, as they called them.  

The king of Portugal slain.  In his time Sebastian king of Portugal was slain in Mauritania beyond the straits, & Philip king of Spain who was his nearest kinsman, obtained the kingdom after him by strong hand, and by driving out of the land Duke Anthony whom the people had chosen to be king. 
A new Calendar set forth by Gregory. Sixtus 5. He excommunicateth the king of Navarre and Prince of Condie. The Pope intendeth a process of excommunication against Henry the third.  Gregory also set forth a new Calendar, and corrected the old Roman Calendar, which new alteration bred many contentions specially in Germany.  
To him succeeded Sixtus 5. who in the beginning of his Popedom, excommunicated the king of Navarre & Prince of Condie: fearing that which indeed came to pass hereafter to wit that king H. 3. dying without children the kingdom should come to the house of Burboune. Likewise he intended a process of excommunication against H. the third king of France for slaying of the Cardinal of Lorain, & his brother the D. of Guise at Bloyes, & for detaining Captives the Cardinal of Bourbon & the Archb. of Lions. This proceeding of the Pope encouraged others against the King, so that a jacobin Friar called Clement, came out of the town of Paris, when the king was besieging it, 
K. Henry the third killed.  & killed the King with an empoisoned knife, as hath been declared before. Yet after the death of the King, when H. the fourth, King of Navarre succeeded to the kingdom, and besieged the town of Paris, this Pope gave no subsidue to those of the League, that were banded together against the King, fearing that if the King prevailed in France, 
Note.  he would be a strong adversary to him, if he had supported his enemies: whether this was the cause as Onuphrius writeth, or another that moved him so to do, yet this matter so displeased Philip King of Spain, and the Leaguers, that they were minded to have made a solemn prorestation against the Pope, if he had not prevented their intention, by excusing himself in the Consistory of his Cardinals. He was a very vigilant and active Pope, and used often to make mention of that speech of Vespasian, That a Prince should die standing on his feet, meaning that a Prince should be vigilant, and ever doing some part of his calling. He died after he had ruled five years, four months, and three days, and left behind him five millions of gold.  
After him succeeded Vrbanus the seventh, 
Vibanus 7.  and ruled only thirteen days, for he died before his inauguration.  
To him succeeded Gregorius the fourteenth, 
Gregorius 14.  and ruled nine months, and ten days.  
After him Innocentius the ninth, 
Innocentius 9  and ruled only two months, and one day.  
After him Clemens the eight: 
Clemens 8. The King of France absolved by this Clemens.  he absolved the King of France from the sentence of excommunication, pronounced by Pope Sixtus the fifth, against him. For that the King's Orators in his name, had renounced and abiureed that doctrine, which the King in his young years had so long processed: and after they had accepted such conditions, as it pleased the Pope to impose to the King; namely, that he should receive the Council of Trent, & make it be obeyed in all parts of his kingdom: also that he should deliver the young Prince of Condie, a child of nine years old, to be brought up by Bishops or Abbots, in the Roman religion, and that he should certify by his letters, all Catholic Princes, of the abjuration of his former religion, with many other conditions, which were all accepted by the King's Orators, and ratified by the King himself.   

Of other Doctors.  
IN this age God having compassion of the misery of his poor sheep, led out of the way by blinde-guides, raised up many faithful and learned men, by whose labours the clouds of gross ignorance, was removed: the usurped authority of the Bishop of Rome, that was counted the mother Church of all others, was discovered to be the Synagogue of Satan. 
Martin Luther.  Amongst whom Martin Luther a Germane borne in Islebia in the County of Mansfelt, steppeth forth as it were a courageous Captain in the forefront of the army, whom God drew forth out of the very Cloister of the Augustinian Monks, to be an instrument to reform his house. The bitternesle of Pope Leo the tenth, and Pope Adrian the sixth, and their Ambassadors, who would not suffer the corruption of the Roman Church to be pointed out afar off in selling of pardons, made this man of God more diligent in searching, and more courageous in defending the truth of God; so that at last the Pope took it to heart, that his kingdom should fall, 
The Duke of Saxony Martin Luther's friend.  if Martin Luther were not rooted out, yet the Lord raised up the Duke of Saxony to be his friend; by whose favourable assistance the Gospel was deeply rooted in Germany, and Martin Luther himself was preserved from the fury of all his enemies, till at last he died in Islebia, the town of his nativity, in the year 1546. and in the 17. day of the month of February.  

john Calvin Preacher at Geneva.  john Calvin was borne in Noyen, a town of Picardy, anno, 1509. the tenth day of the month july, and was a Preacher of Christ's Gospel, in Geneva, three and twenty years. His learning, and painful travels, in writing are known by his books. The blessing, accompanying his travels, is known by the reformation of many Churches in France, by his advice and counsel, as also of the kingdom of Scotland. The power of the grace of God in him, is known by the malice of adversaries, who railed against him in his life-time, and after his death; as if he alone, and none other had troubled the kingdom of Antichrist: and finally, his painful travels, in teaching his own flock of Geneva, is known by the disease which he contracted, by great fasting, watching, writing, and teaching, whereof also he died, anno, 1564. on the 27. day of May.  
I pass by the rest of those learned and holy men of God, by whose labours the kingdom of Christ hath been prorogated in Europe, because their names, like as they are worthy of perpetual remembrance, so likewise are they registered in sundry volumes, namely, by Theodorus Beza, in his book entitled Icones.  
Here endeth the second book.     

THE THIRD BOOK OF THE HISTORY of the Church, containing a short sum of all the Heretics and Heresies, which sprang up since the days of Christ, until this present.  

CENTURIE I.  
AS it is the accustomed dealing of Satan, to pervert men by drawing them from the simplicity of God's truth: So it standeth well with the justice of God, to give over men to strong delusions, who will not believe the truth of God. Therefore in the third head we are to speak of Heretics, that sprang up in this age. 
What heresy is.  Heresy I count to be an opinion repugnant to the grounds of our Christian faith, obstinately maintained by those that profess the name of Christ. As touching them who lead an evil life, yea and in effect deny the Son of God, by a profane conversation, but maintain an opinion that it is lawful so to do, they may be counted Atheists, or carnal Gospelers, and not Heretics. 
A difference betwixt carnal Gospelers, Infidels, weak Christians, & Heretics.  jews and Turks also who deny the divinity of Christ, because they do not profess the Name of Christ, we call them Infidels, but not Heretics. And the Corinthians, who erred in some fundamental points of the Christian faith; yet seeing they maintained not their error with obstinate minds, but yielded to the wholesome doctrine of Paul, no man doth count the Corinthians Heretics, but infirm and weak Christians. And the Apostle himself writing to them, calleth them Gods building, 
1 Cor. 3.9.  and God's husbandry. But when these three things concur together, that men profess the Name of Christ, and yet they maintain opinions repugnant to the very grounds of true faith, and will not receive instruction, but obstinately persevere in their error, they are to be counted Heretics. Of this number was Simon Magus the father of Heretics, 
Simon Magus.  who being confounded in Samaria, by the great power of God which appeared in the Ministry of Philip, 
Act 8.  and of Peter; he fled from the East to the West, and came to Rome, where he prevailed so far, in short time he was counted a god, and an image was set up for him, with this superscription, Simoni deo sancto, that is, to Simon an holy God. Thus the Romans who, in the days of Tiberius, refused to acknowledge the divinity of Christ, in the days of Claudius they honoured a Sorcerer, 
Note.  and a seducing Heretic with divine honours. He taught them who followed him, to fall down before pictures and images, and in special to worship his own image, 
Euseb. lib. 2. cap. 13. & 14.  and the image of Helena, a certain woman who accompanied him in his journey form Asia to Rome.  
After Simon sprang up another Suppost of Satan, called Menander, 
Menander.  like to his master Simon in many things; for he was both a Samaritan, and a Sorcerer, but in absurdity of monstrous opinions, he was far beyond Simon: for he said that the world was created by Angels, and that he himself was sent from above to save the world, and by virtue of his Baptism, men should be made immortal, even in this world; 
Euseb. l. 3. c. 26.  in such sort, that they should neither wax old, nor taste of death. This heresy Epiph●●ius compareth to Aspido-gorgon in Egypt, a great Serpent enclosed into a vessel of Earth, with many other Serpents; 
Simile.  after he hath devoured all the rest of the Serpents, he beginneth to gnaw his own tail for hunger, 
Epiph. contra heres.  and to destroy himself: so did this heresy undo itself, by promising great things, which Menander could not perform, neither in himself, nor in others.  
In this age also sprang up Ebion, 
Ebion.  who denied the divinity of Christ, and said he was only a man, begotten between joseph and Marie, and that the observation of Moses Law was necessary to eternal life: his followers were called Ebionites, either by the name of their master Ebion, or else as Eusebius thinketh, for their poor and beggarly opinion they had of Christ, 
Euseb. l. 3. c. 27.  supposing him only to be a man: for Ebion in the Hebrew language, signifieth one that is poor. These Ebionites damn all the Epistles of Paul, and count him an Apostate from the law, and they admit no part of the New Testament for Canonicke Scripture, except the Gospel of Matthew.  
Cerinthus about the same time was the author of strange revelations, 
Cerinthus.  which he said he received from the Angels, that after the resurrection from the dead, Christ should have an earthly kingdom in this world: and that the subjects of Christ's kingdom should eat and drink, and marry, and keep holy days, and offer sacrifices; for he himself was a man given to fleshly lusts, and he imagined that the pleasures of Christ's kingdom should consist in fulfilling the concupiscence of the flesh. 
Euseb. l. 3. c. 18.   
Likewise in this age sprang up the error of the Nicolaitans, upon this occasion, 
Nicolaitans Strom. 3. act. 6.  as Clemens Alexandrinus doth write. One of the Deacons chosen by the Apostles to have the oversight of the poor, had a beautiful woman to his wife, and was accused of over much jealousy. To purge himself of all suspicion of that fault, he brought his wife into the midst of his brethren, and said, he was content that any man should marry her. Of which words many taken occasion to live promiscuously like beasts, no man having his own proper wife, but making them all common.  
Howbeit, Nicolaus is said to have lived himself in matrimonial chastity, 
Euseb. l. 3. c. 29.  contenting himself with his own wife alone. Nevertheless his foolish and unadvised speech, were the occasion of a most wicked and damnable error of the Nicolaitans, whereof the Lord speaketh in the Revelation of john, 
Apoc. 2.  that he hated it. This is that heresy which Gregory the seventh imputed to all married Priests, but with what equity, marriage ordained by God, and honourable among all men, can be called an heresy, or hated of the Lord, Let the Christian Reader judge.   

CENTURIE II.  
IN this second Centurie Satan envying the propagation of the Gospel, sent forth a pernicious swarm of heretics, such as Saturninus of Antiochia, & Basilides of Alexandria, the one of them thorough Syria, & the other through Egypt dispersed the venom of their heretical doctrine. To whom Eusebius addeth Carpocrates, 
Euseb. l. 4. c. 7. Gnostici.  most properly counted the father of the heretics called Gnostici, they received this name, because they professed a knowledge of dark and hid mysteries. The golden age of the Apostles & Evangelists was now spent, & false teachers took the greater encouragement to teach a doctrine of devils, disallowing marriage & commanding fornication, & practising abominable & filthy things, which mine own heart abhorreth to think upon. What necessity drove Epiphanius in particular to manifest to the world the detestable and execrable mysteries of those Heretics I cannot tell, 
Epiph. contra heres.  One thing I know, that it should not be comely in my person to offend the chaste ears of Christians by renewing the memorial of that beastly uncleanness whereof Epiphanius expressly writeth. 
August. Index haeres ad quod vult deum.  They were justly called Borboritae or Caenosi because they were filthily pollued in the mire of uncleamnes. The followers of Carpocrates had in secret places, images of gold & silver, which they called the images of jesus & therewith all the images of Pythagoras, Plato, & Aristotle; & they worshipped them al. 
Epiph. contra heres.  So that the worshipping of images & the adoration of the image of jesus himself is not a custom borrowed from the ancient fathers of the first 300. years, but rather a custom borrowed from old heretics, such as Carpocrates and his follower Marcellina. By their unhonest & filthy conversation it came to pass, that the true professors of the Gospel were vilely slandered by persecuting Pagans, objecting to Christians the bankers of Thyestes, and the chambering of Oedipus as is said before. 
Euseb. l. 4. c. 7.  This superlative degree of excessive uncleanness could not endure long, because every one of these Heretics; Saturninus, Basilides, and Carpocrates, with augmentations of new invented absurdities, changed the fashion and countenance of their error, and so in the end it evanished. But the beauty of the true Church of Christ, 
Note.  ever like unto itself, in gravity, sincerity, liberty, temperancy, and holiness of unreprovable conversation, brightly shined among the Grecians and Barbarians.  

Euseb. ibid.  The country of Valentinus was unknown to Epiphanius. He was brought up in learning in the schools of Alexandria. 
Valentinus.  In his foolish opinion of the plurality of Gods as well masculine as feminine, the multitude of heavens, and ages or eternities, which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty in number, deepness and silence being beginning of all the rest. In this his opinion (I say) Epiphanius conjectureth that he hath followed Hesiodus in his Theogonia: 
August. Index haeres.  yet the man, being ambitious, by permutation of names, he would seem to have been the author & finder out of these mysteries. Against whom Ireneus hath written five books wherein he both discovereth and also refuteth the vanity of his error. 
Marcus  Marcus one of his disciples a notable sorcerer invented a new form of Baptism, to baptise in the name of the unknown father of all things, & in the name of the verity the mother of all things, and in the name of him who descended upon jesus. 
Euseb. eccles. hist. l. 4. cap. 11.  All the disciples of the school of Valentinus are called Gnostici with the forenamed Heretics, Saturninus, Basilides, and Carpocrates, they all denied the resurrection of the body, and supposed that salvation did belong only to the soul of man. Valentinus and his disciple Marcus, with Colorbasus and Heracleon, all their opinions were so intricate and obscure, that men of mean understanding could not conceive them, and men of deep judgement would not conceive them, because they had not spitted out their brains (as Epiphanius speaketh) that is, their head was not so void of wisdom as to hearken to the new invented toys of brainsick men.  

Cerdon. Martion.  Cerdon and Martion were authors of the opinion of two gods, or two beginnings, the one they called the author all good things, the other the author of all evil things. They denied the verity of Christ's humane nature and the verity of his sufferings, whereupon of necessity followeth this conclusion, that we are not saved indeed, but only (to use Martions own words) putatiuè, that is in fantasy or supposition. The death of Christ is the true ground of our salvation, if he only seemed to die, & died not indeed, than we seem to be saved but are not saved indeed. They denied also the resurrection of the body. 
August. Index haeres.  Martion was justly called by Polycarpus Primogenitus diaboli, 
Euseb. l. 4. c. 14.  that is, the first borne of the devil. This heresy by the work of that old serpent was dispersed in Italy, Egypt, Palestina, Arabia, Syria, Cyprus, Thebaida, Persia, & in many other places. This is the cause wherefore Tertullian, & after him, Epiphanius inveighes so sharply against this pestilent heretic Martion. He was the inventor of a strange and new custom in Baptism, that after a man hath been once baptised he may be baptised again the second time, & third time also. This he did to wash away & put in oblivion the foul fault of whoredom committed by him. His father was a Preacher of God's word in Pontus, & he himself had vowed chastity, & afterward polluted himself with whoredom, & was cast out of the church by his own father, & when he came to Rome at the time when Hyginus (the ninth B. after the martyrdom of the two great Apostles) was lately departed this life, he was not admitted to the fellowship of the Church of Rome: therefore he joined himself to the fellowship of Cerdon and augmented his error. To the two beginnings of Cerdon he added the third in this manner. First he said there was one supreme & universal God, & him he called the good God, who created nothing that is in this world. Secondly there was a visible God who was Creator and maker of all things, and thirdly there was the devil as mid-thing between the visible & invisible God. 
Epiph. contra haeres.  No heresy sprang up in this Centurie that was so universally overspread in many nations and countries as the heresy of Martion was. So bend is the corrupt nature of man to follow a doctrine of lies, when it is coloured with a show and pretence of reverence toward God. For they feared to attribute the making of any thing that is evil to God, who is infinite in goodness. But this was needless fear, because creatures which now are evil, they have not this wicked disposition by the creation of God, but by their own voluntary defection from the first estate whereunto God created them. Lucianus and Apollo's were the disciples of Martion whom many did follow, in so much that Marcionists were called Lucianistae and Apelleiani. Nevertheless Apelles could not agree with his master Martion in all things: for he granted that jesus Christ the son of the good God had a true body, yet not made of the substance of the Virgin Mary, but of the four elements, & that he died & rose again not putative as Martion said, but truly and in very deed, yet he thought that this true body of Christ like as it was composed of the elements, so likewise after his resurrection he dissolved it into the four elements, and afterward returned to heaven from whence he came. This error Epiphanius abhorreth for many great absurdities. First (saith he) did Christ build up again that Tabernacle which men destroyed, to the end that he himself incontinent after the building of it should destroy it again by a dissolution of it into the elements? Secondly if Christ dissolved his own body, why would he not let his disciples see at least the relics of his body resolved into elements, to the end they might have honoured the relics of his dissolved body, as the woman came to the sepulchre with precious ointments to have honoured his dead body. Thirdly (saith he) Apelles speaketh of Christ's body after his resurrection, that which neither Christ, nor his Apostles ever spoke of that blessed body. This is the right way to undo heresies, to bring them to the right balance of the mouth of Christ, 
Note.  and writings of his holy Apostles, and then heresies cannot consist and stand.  
In the days of Antoninus and L. Verus the authors of the fourth persecution; 
Tatianus.  Tatianus a Syrian came to Rome and was converted to the true faith by justinus Martyr, during whose life-time he maintained no error openly: but after the death of justinus he became the author of the sect Encratitae, 
Encratitae.  who were so called, because they abstained from wine, eating of flesh and creatures quickened with a sensitive life. They damned marriage and blasphemed the Epistle of PAUL. 
Euseb. l. 4 c. 28.  This they did no doubt, because Paul in his Epistles calleth the prohibition of marriage, and the prohibition of meats appointed by God for the use of men with thanksgiving, 
1 Tim. 4.  to be a doctrine of Devils.  
Montanus a man of Phrygia seduced two women, 
Montanus. Cataphryges. john 14.  Priscilla and Maximilla to leave the company of their husbands, and to be his prophetesses. He called himself the holy Spirit, whom Christ sent to instruct his disciples in all truth. He instituted laws concerning fasting, and damned the second marriage, and affirmed that Paul gave liberty to widows to marry, 
August. Index haeres. Euseb. lib 5. cap, 14 and 16.  because he knew the will of God, but only in a part.  
I purposely pass over the rabble of obscure Heretics, such as Ophitae, Caiani, Sothiani, and such like: of whom notwithstanding Epiphanius vouchsafeth to write at length, no doubt to manifest the corruption of man's nature, stooping sometimes so basely, that not only they harken to the counsel of the old serpent the devil, but also they worship the very instrument of the Devil, viz. the serpent, as these Ophitae did. Again, some Heretics magnified Cain and called him their father. 
Simil.  And others gave to Seth the honour due to Christ. So it cometh to paste, that men destitute of the grace of God that cometh from above, are like unto drunkards staggering on the right hand, and on the left hand, and falling on their faces, and beating out their own brains. Sometimes they extol wicked men like unto Cain, and fall at the left hand: at other times they praise good men like unto Seth with excessive praises, and with derogation of the glory of Christ, and fall at the right hand. And at sometimes are so benumbed, that they spare not to set the very devil & his instruments in the chair of God, and fall like drunken fools on their faces, and knock out their own brains.  
Let no man marvel wherefore the name of Aquila a man of Pontus and Theodosion of Ephesus, 
Aquila and Theodosion rather Apostats than Heretics  are not reckoned in the roll of Heretics in this age. True it is that they once professed the faith of Christ, and made defection again, but this defection made not a division into the Church which is the body of Christ, because they joined themselves to the unbelieving jews, who utterly denied the divinity of Christ, and therefore of Christians became infidels rather than heretics. Like as no man calleth the Emperor julian an heretic, but an apostate: so Aquila and Theodosian were notable apostates from the faith of Christ. How they laboured to pervert by sinistrous translations of places of Scripture giving clear testimony of Christ who was borne of a virgin, Eusebius declareth. 
Euseb. l. ●. ●. ●.  The translation of the Septuagints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Behold a virgin shall conceive, Isa. 7. was translated by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Behold a young woman shall conceive. But this bad translation of Apostate christians and Proselytes of the jews so well liked of the jewish nation, could never take place in the Church of Christ: because the Prophet Isaiah in that chapter is speaking of a miraculous sign which God will give unto his people to confirm their faith, such as is the birth of a virgin, which indeed is a miraculous work, but the birth of a young woman that hath an husband is no miracle.   

CENTURIE III.  
IVstly did Epiphanius compare an heretic to a Moul; 
Simile.  a beast in quantity little, h●rking in subterraneal holes, and yet working great harm to well laboured ground. nevertheless when it hapeneth that this noisome and blind beast creepeth out of her hole, and runneth upon the superfice of the earth, she is a ridiculous, wandering, & feeble, beast; she cannot see the hole out of which she hath crept forth, and she is easily taken and slain. Even so heretics so long as they lurk in secret, they pervert the hearts of many simple and ignorant people: but when they set out their heads, and their doctrine is examined by the light of God's everlasting word, 
Note.  they are found to be ridiculous & feeble beasts. In the former Centuries by way of preterition I passed by many obscure heresies, the like order I intent God willing to keep in this Centurie also.  
The heretics called Artotiritae who added unto the administration of their Sacranent cheese unto the bread. 
Artotiritae. Alogi.  Alogi who rejected the writings of the holy Apostle john, and said they were written by Cerinthus: although, the Evangelist john of purpose, wrote the History of his Gospel against Ebion and Cerinthus.  
Adamiani, 
Adamiani.  who had their conventicles in subterraneal places called Hypocausta, because that under the place of their meetings, a furnace of fire was kindled to warm the place of their conventions: for they unclothed themselves when they entered into it, and stood naked, both men and women, according to the similitude of Adam & Eva before their fall.  
Theodosian who denied the divinity of Christ, 
Theodosian.  taking the name of their sect, from a miserable man in Constantinople called Theodatus, who in time of persecution for love of temporal life, denied the king of glory jesus Christ, and when this filthy denial was objected to him as a reproach of a cowardly hart, he answered that he denied not God, but man; by this answer signifying that Christ was man only, and not God manifested in our nature. 
Melchised●ciani Bardesianistae Valesii.  Melchisedeciani magnified Melchisedecke above Christ. Bardesianistae were but a branch of the heresy of the Valentinians & Gnostici, who denied the resurrection, as is already declared in the second Centurie. Valesii, who gelded themselves. Angelici, whose name was better known to Epiphanius then the original of their sect. Apstolici, who would have possessions, 
Apostolici.  but rejoiced in voluntary poverty, & detected marriage, giving out a sentence against themselves, that they were unclean, because they were procreated by marriage. Origeniani, 
Origeniani.  & Turpes. These were vile & filthy beasts, not abhorring from whoredom, but from procreation of children, to the end they might seem to be chaste. 
Gen. 38.9.10 Epiphaen contra haeres. lib. 2.  They were like to Onan the son of judah whom the Lord destroyed All these heresies mentioned by Epiphan. I pass by almost with silence, because they were like unto abortive births, & continued not long to perturb the peace of the Church.  
Now concerning other Heretics, by whose venomous doctrine the Church of Christ had great strife and perturbation. Artemon and Beryllus Bishops of Bostra in Arabia denied the divinity of Christ, 
Artemon.  and affirmed that he was not existent before he took flesh of the Virgin. With Beryllus Origen conferred, and reduced him back again to the true faith and therefore I set not his name in the Catalogue of Heretics, because he added not unto the fault of his bad opinion an obstinate defending of the same. 
Euseb●l. 6. c. 33. Helcesa●tae.   
The heresy of Helcesaitae otherwise called Sampsei, because of the short continuance of it, is scarce worthy to be reckoned. They mixed the religion of the jews, Gentiles, and Christians, together; but were more addicted to the supperstition of the jews, 
Epiph contra ●eres lib. 2.  then to any one of the other two. They rejected the writings of the Apostle Paul, and affirmed that a man who denied the Lord with his mouth, in the time of persecution, if so be he adhered to the faith in his heart, he had committed no sin. They carried about with them a singular book, which they said was sent down from heaven, 
Coment. Fund. in Chron.  and they promised remission of sins to every man who would hearken to the words of that book.  
Novatus a Presbyter at Rome, 
The nature of contentious spirits.  was a man of a contentious spirit, and men that are humorous, highminded, and contentious, they are wise to do evil, but they can do no good. Such a man was Novatus, who disquieted with schism, and heresy, two of the most notable Churches in the world at that time, viz. Carthage and Rome, by giving out a rigorous sentence against those, who in the time of persecution had fallen, albeit they had repent after their fall, and all outward tokens of unfeigned repentance had been seen in them; yet his opinion was, that they should not be admitted again to the fellowship of the Church. This opinion was not only repugnant to the words of Isai, Ezech. 18. Mat. 11. and to innumerable more places of sacred Scripture, but also it was a foolish opinion, advancing the kingdom of the devil, and not the kingdom of God. For the two great wheels of the cart of the devil, 
Note.  whereby he carrieth men headlong to hell, are presumption and desperation: and merciless Novatus teaching a doctrine that strengthened not the knees of the weak, he did what in him lay to move sinners to despair. There Cyprian Bishop of Carthage, who excommunicated him, and Cornelius Bishop of Rome, 
Euseb. l. 6. c. 43.  who did the like, with the advice of a grave and worthy Council, gathered at Rome, are to be counted wise men: because they endeavoured timely to suppress those errors that weakened the hearts of the children of God.  
I read of no heresy preceding the heresy of Arrius and Eutiches, 
Reason's why the Novatian heresy continued long in the Church.  that continued longer time in the Church of God, than the heresy of Novatus; partly, because it crept in under pretence of zeal, to the glory of God, and under pretence of a detestation of sin: partly also, because the Novatian Heretics, in the question concerning the divinity of Christ, 
●oto●. ●ib. ●●●p. ●●.  were conformable to the opinion of the true Church. Thirdly, because in the time of the Arrian persecution, the Novatians were banished, and troubled with no less hateful malice and despite, than the members of the Church were: yea and the true Catholics and Novatians, being companions of one and the selfsame suffering, were content also to give their lives one for another. And the foresaid author saith, Parúmque abfuit quin coadunarentur, that is, 
〈◊〉  They were neere-by united, and agreed together, to wit, the true Catholics and Novatians. But what was the impediment that hindered their union? Read the History, and it shall not be found in the true Catholics, but in the obstinacy and wilfulness of the Novatians. And so it falleth out at all times, 
〈◊〉  that men who are the authors of heresies and schisms, are also the principal hinderers of the redintegration of the union of the Church.  
The razing and demolishing of the Temple of the Novatians, in Cyzicum, a famous town of Bythinia, together with the calamity of the people of Mantinium, a town of Paphlagonia, clearly proveth, that the Novatian heresy continued until the days of Constantius the son of Constantine, an Arrian Emperor, and a persecuter of the true faith. The favour that they obtained in the days of julian, I pass over with silence. But in the days of the reign of Theodosius, the Novatians by the Emperor's edict, were permitted to have public conventions in Constantinople, to enjoy such privileges as other Christians had, and to possess the Oratories and Temples, wherein they were accustomed to ser●e God. All this toleration and liberty was granted to them by the good Emperor Theodosius, because in the head of Doctrine concerning the divinity of Christ, they damned the Arrians, 
Soc. l. ●. c. 10. Hi●. Magd. C●nt. 3. 〈◊〉. ●.  & agreed with the Homousians. The Magdeburg history saith, that this heresy continued in Constantinople to the time that it was conquered by the Turks, I have written of this heresy at great length, to admonish all true Christians, that it is not enough to adhere to some points of the true faith, 
Note.  and to suffer persecuion for righteousness at sometimes, and to love brotherly fellowship at some times, so that we are content to sacrifice our life for our brethren: all these things did the Novatians, and were favoured by the Emperor Theodosius, as is said, yet they were both Schismatics & Heretics, because they would be wiser than God, and debar them, from the bosom of Christ's compassions, whom Christ inviteth to come unto him, 
Mat. 11. ●8  saying; Come unto me all ye that are weary and laden, and I will ease you.  
Let the example of the Novatians admonish men who study to singularity, and to bring in new customs or opinions in the Church of God, to take heed that their opinions be not repugnant unto the written Word: 
Notes  left, after they have continued a long time, in the end they be rejected as opinions, foolish, vain, heretical, and not agreeing with the Scriptures of God. His followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Puritans. 
Enseb, ●●. c. 43 Hist. 〈◊〉. cen●. 3. cap. ●  Let this name rest in the bosom of Heretics. And men who are not guilty of the faults, that were in the Novatians, if they be undeservedly charged with this name given of old to Heretics, let them say with humble hearts, that in one sense they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are purged from sin in the fountain of the blood of Christ. 
1 joh. 3. ●.  But in no other sense and meaning, can true Christians be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except only in this, because their sins are freely forgiven in Christ, and God hath begun the work of sanctification in them, to be a testimony that they are planted in the stock of Christ, In this sense speaketh the Evangelist john, 
joh. 15.3  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Now are ye clean, through the word that I have spoken unto you.  
The heresy of Sabellius began to show itself unto the world, 
Sabellians  about the year of our Lord 257. under the reign of Gallus. It was set forth by Nortus in Ptolemaida, afterward by Hermogenes, and Prazeas, and last it was propagated by Sabellius the disciple of Noetus. Always the heresy rather taketh the name from the disciple, then from the master. They confessed that there was but one God only, but they denied that there were three distinct persons in this one Godhead, viz. the Father, Son, and holy Ghost. By this their opinion, they confounded the two Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if there were no difference between them. No man dare presume to say, that in God there are three distinct substances, therefore Sabellius and his adherents said, that there were not three distinct substances or persons in the Godhead, but the three names of the Father, Son, and holy Ghost, were given to one person only, but pointed not out distinction of persons or substances in the Godhead. 
Ruffin. l. 1. c. 29.  By this opinion they were compelled to grant, that it was the Father who clothed himself with our nature, and died for our sins, and they were called Patrispass●ani, because their opinion imported that the Father suffered.  
In the reign of Gallienus, and about the year of our Lord, 
Nepotiani.  264. a certain Bishop in Egypt, called Nepos, began to affirm, that at the later day the godly should rise before the wicked, and should live with Christ here in the earth, a thousand years, in abundance of all kind of delicate earthly pleasures. The ground of this error, was the misunderstanding of the words of the Revelation of john, chap. 20. vers. 5.6. In refuting of this heresy, Dionysius Bishop of Alexandria, bestowed his travels with good success: for he disputed against Coration, a man professing this error in Arsenoitis, a place of Egypt, whom he refuted in presence of many brethren, who were auditors of that disputation, for the space of three days, from morning till evening. So that in the end Coration yielded, 
Euseb l. 7 c. 24.  and promised that he should not maintain any such opinion in time to come.  
About that same time, that is, in the time of the reign of Gallienus, 
Samosatenus.  Claudius, and Aurelianus: Paulus Samosatenus Bishop of Antiochia, a pestilent fellow, denied the divinity of the Son of God, and affirmed that Christ obtained the name of the Son of God, through his virtuous behaviour and patient suffering; but he was not naturally and truly the Son of God, begotten of the substance of the Father. His life correspondent to his doctrine, was wicked and profane. He was so covetous of vainglory, that he built unto himself in the Church a glorious seat, according to the similitude of a princely throne, and from this seat he spoke unto the people, whom he was accustomed to reprove with sharp words, if they had not received his words with cheerful acclamations and shoutings, such as were wont to be used in Stageplays. The Psalms also that were sung in Church, 
Euseb. l. 7● c. 30.  to the praise of God, he abrogated, and was not ashamed to hire women, to sing his own praises in the Congregation of the Lords people. For this his damnable doctrine and lewd life, he was most justly deposed by the Council convened at Antiochia, and excommunicated by all Christian Churches in the whole world, and was so detested by all good men, that F●rmilius Bishop of Caesarea in Cappadocia, and Dionysius Alexandrinus, who for his old age might not travel, and be present at the Council of Antiochia, yet they both damned the Heretic Samosatenus, by their letters sent to the Congregation of Antiochia, but not to the Bishop thereof, because he was not worthy that any man should salute him, either by word or writ.  
Manes a Persian, 
Manes, and Manichei.  otherwise called Manicheus, a man furious and mad, answering well unto his name, set forth the venom of his heresy, in the time of the reign of Diclesian, a man both in speech and manners, rude and barbarous, in inclination devilish: 
Euseb. l. 7. c. 31.  yet he durst to call himself the holy spirit, as Montanus had done before, and to represent Christ's actions in chusig unto him twelve disciples, whom he sent forth to propagate his errors, into divers parts of the world. His heresy contained a mass, or venomous composition of old extinguished errors, which he renewed and massed together; such as the error of Cerdon and Martion, concerning two beginnings. The error of Encratitae, in prohibition of meats, which God hath appointed for the use of man with thanksgiving, specially flesh and wine. He utterly rejected the old Testament, as many other Heretics had done before him. He ascribed not sin to the free will of man, and his voluntary defection from the estate of his first creation, but to necessity, because man's body was made of the substance of the Prince of darkness. This was that heresy wherewith Augustine was infected before his conversion, but the Lord who brought forth light out of darkness, and made Paul, sometime a Persecuter, to be a Preacher of his Gospel, and Cyprian a Sorcerer, to be a worthy Preacher and Martyr: this same gracious Lord, I say, in the multitude of his unspeakable compassions, drew Augustine out of this filthy mire of abominable heresy, and made him list unto a bright star, sending forth the beams of light to comfort God's house. The opinion of Manes concerning the creation of the world, and the creation of man, the manifestation of Christ in our nature, rather in show and appearance, then in verity; and the horrible abomination of their vile Eucharist, no man can be ignorant of these things, who hath read but a little of the books of Augustine, written against the Mani●heans. In the end, like as Manes exceeded all the rest of the Heretics in madness of foolish opinions: even so the Lord pointed him out among all the rest, to be a spectacle of his wrath and vengeance. For the King of Persia hearing of the fame of Manes, 
God's justice against Manes.  sent for him to cure his son, who was deadly diseased: but when he saw that his son died in his hands, he cast him into prison, and was purposed to put him to death: but he escaped out of prison, and fled to Mesopotamia. Nevertheless the King of Persia understanding in what place Manes did lurk, sent men who pursued him, took him and excoriated his body, 
Soc. l. 1. c. 22.  and stopped his skin full of chaff, and set it up before the entry of a certain City of Mesopotamia. If any man be desirous to have greater knowledge of this remarkable Heretic, both in respect of his life and death, he may read the forementioned chapter of the Ecclesiastical history of Socrates, and he shall find, that the first man called Manicheus, who renewed the error of two beginnings, was a man of Scythia. He had a disciple, first called Buddas, afterward Terebynthus, who dwelled in Babylon. This man Terebynthus, was the composer of these books which Manes gave out under his own name. Manes was but a slavish boy, bought with money by a woman of Babylon, in whose house Terebynthus had lodged, and she brought up the boy at school: his name was Curbicus when he was bought, but when this woman died, she left in legacy to Curbicus, the money and books of Terebynthus, and he went from Babylon to Persia, changed his name, and called himself Manes, and set forth the books of Terebynthus, 
Note.  as if they had been composed by himself, so that he added unto the rest of his villainies, this fault also, that he was from his very youth a dissembling and deceitful fellow.  
After Manes, 
Hieracitae.  sprang up Hierax, who spoke of the Father, and the Son, as of two lights different in substance. He damned marriage, denied the resurrection of the body, and excluded infants from the kingdom of God. Mark in this Catalogue of heresies of the first three hundred years, 
Epiph. contra heres. Hist. Magd.  how many of the devil's trumpeters sounded the doctrine of the prohibition of marriage. The Nicolaitans, Gnostici, Encratitae, Montanistae, Apostolici, Origeniani, called Turpes, 
Note.  Manichei, and Hieracitae. Satan hateth marriage, to the end that his kingdom might be advanced by fornication, and all kind of uncleanness.   

CENTURIE IU.  
OLd heresies before mentioned, such as the heresies of the Novatians, Sabellians, and Manicheans, did more hurt in this Centurie, then in the time wherein they were first propagated; as appeareth by the books and Sermons of learned Fathers, seriously insisting to quench the flame of heretical doctrine, which was kindled before their time.  

Meletiani.  In this Centurie the plurality of Heretics did most mightily abound. 
Soc. l. 1. c. 6. Theod. l. 1. c. 8. Aug de heres. Theod. l. 1. c 9  Meletius a Bishop in Thebaida, was deposed by Peter Bishop of Alexandria (who suffered martyrdom under Dioclesian) because he was found to have sacrificed to Idols. After his deposition he was factious and seditious, raising up tumults in Thebaida, and practising tyranny against the chair of Alexandria: and his disciples were found to have communicated with the Arrians. The Council of Nice suffered Miletius to enjoy the name of a Bishop without power of ordination.  

Arriani.  In the year of our Lord 324. sprang up Arrius a Presbyter in Alexandria, who denied that the Son of God was begotten of the substance of the Father, but that he was a creature, and made of things not existent, and that there was a time wherein the Son was not. 
Theod. l. 1. c. 4.  Alexander Bishop of Alexandria, dealt with him to reclaim him from his heretical opinions: but his travels were spent in vain. Therefore Alexander was compelled to use the last remedy, to depose and excommunicate Arrius, with his complices, to wit, Achilles, Euzoius, Aethalus, Lucius, Sarmata, julius, M●nas, Arrtus alter, and Helladius. This excommunication had allowance by the Bishops of Thebaida, Pentapolis, Lybia, Syria, Lycia, Pamphylia, Asia, Cappadocia, and many other places. But Arrius an head strong heretic was incorrigible: neither the letters of the good Emperor Constantine, nor the travelts of Osius Bishop of Cordubae, could work any amendment in him. He laboured to fortify himself in his heretical opinion, especially by the assistance of Eusebius B. of Nicomedia, a perilous & deceitful man. Arrius was condemned by the Council of Nice, & was banished by the Emp. Constantine. Albeit he was reduced again from banishment by the means of Constantia, the Emp. sister, & of an Arrian presbyter, whom she commended to the Em. her brother when she was concluding her life: 
Socrat. l. 1. c. 38  Yet the Lord punished the insolent pride of this heretic, with a shameful & uncouth death, as hath been already declared. This heresy was propagated by Constantius, by justina, and her son Valentinian the second, by the Emp. Valens, and by the kings of Goths and Vandalles. The principal defenders of the heresy were Eusebius B. of Nicomedia, 
Socrat. l. 2. c. 18  Menophantes, B. of Ephesus, Theogonius B. of Nice, Vrsatius B. of Sygdonia, and Valens B. of Mursa, in upper Panonia, Theonas B. in Marmarica, Secundus B. of Ptolemaida in Egypt, Maris B. of Chalcedon, Narcissus B. in Cilicia, Theodorus B. of Hearaclea in Thracia, and Marcus B. of Irenopolis in Syria. In the number of most impudent Arrian Bishops, was Ishyras, the chief accuser of Athanasius, to whom the Arrians gave the wages of iniquity, and ordained him B. of Mareotis: 
Sozom. lib. 2. cap. 25.  The over-throwing of the holy Table, the breaking of the holy Cup, the burning of the holy books, the slaughter of Arsenius, & many other accusations were all forged against Athanasius by Ishyras, for hope of reward. Eulalius, Euphronius, Placitus, Stephanus, Leontius, Spado, and Eudoxius, Bishops of Antiochia●all these were defenders of the Arrian heresy, with many others of whom I will have occasion to spèake hereafter.  
Albeit Anomaei were a branch of the stock of the Arrians, 
Anomaie.  yet they differed from other Arrians in this, that they abhorred from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which other Arrians embraced. The principal authors of this heresy were Acatius Ennomius, and Aetius, whereof it came to pass, that some called them Acatiani, others Eunomiani, and some Aetiani. Acatius in the Council of Seleucia manifested the Hypocrisy of his deceitful speeches, 
Sozom. lib 4. cap. 22.  because in his books he had called the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of like Substance with the Father: he was demanded in what sense he had so written? he answered, that the Son of God was like unto the Father in will, but not in substance. Eunomius bishop of Cyzicus in Bythynia, was the inventor of this miserable Heresy of Anomaei, a man who delighted in multitude of words as many Heretics do. 
Sozom lib. 6. cap. 26.  Sozomen blames him for altering the custom of thriee dipping the water in Baptism. The people of Cyzicus complained to the Emp. Constantius, 
Theod. l. 2. c. 29.  of the bad and reprobate opinion of Eunomius. The Emperor was offended against Eudoxius bishop of Constantinople who had placed him in Cyzicus. 
Basil contra. Eunomium. Numb. 25. ver. 14.15.  Hereof it came to pass, that Eudoxius (who was of that opinion himself, but durst not avow it) sent secret advertisement to Eunomius to fly out of Cyzicus. Basilius Magnus in his five books written against Eunomius, as it were filled with the spirit of Phineas, who with one spear killed Ombri and Cosbi: even so Basilius with one pen, confounded both Eunomius, and his master Aëtius. This Aetius was a Syrian, admitted to the office of a Deacon by Leontius Spado: he spoke uncouth things of the Trinity, and was justly called an Atheist. The Emp. Constantius, albeit he loved other Arrians, 
Theod. l. 2. c. 28.  yet he disliked Anomeis, and procured his deposition and excommunication, by the Bishops who came to Constantinople from Ariminum and Seleucia. Eudoxius first Bishop of Germanitia, in the confines of Cilicia, after Bishop of Antiochia, & last Bishop of Constantinople, a hunter for pre-eminence of place: he was a favourer of the sect of Arrians, 
Theod. l. 2. c. 25.  called Anomeis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet he had the heart of a beast, for neither would he embrace the true faith, neither durst he defend the lie whereunto his heart was inclined. But in the Council of Constantinople, holden after the Counsels of Ariminum and Seleucia, he transferred all the blame upon Aëtius, whom the Emperor banished: so that it is a strange thing, 
Theod. l. 2. c. 27.  that this error should have had the name also from such a feeble patron as Eudoxius was, to be called the error of Eudoxiani.  
Macedonius, 
Macedonianis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  rather by the authority of the Emp. Constantius, then by the consent of the people, was made Bishop of Constantinople. Paulus lawful Bishop of Constantinople, was banished to Cucusus, a town of Armenia, and there he was strangled by the Arrians, also. 3150. of the people were slain and trodden under feet, at his violent entry. This bloody Tyrant denied the divinity of the holy Ghost. He was deposed by the Emperor's procurement, 
Soc. l. 2. c  because he durst presume at his own hand to transport the bones of the Emp. Constantine from one Church to another. His followers were abhorred more than any other branch of the Arrian heresy, 
Soc. l. 4. c. 12.  for their inconstancy. They sent Messengers to Liberius Bishop of Rome, and consented in all points to the Nicene Faith: but afterward, like unto dogs, they returned to their vomit a gain. He was damned, as a notable heretic, by the second General Council gathered at Constantinople, by the Emperor Theodosius, Anno. 386. He died in a little Village near to Constantinople, and Eudoxius obtained his place.  
Photinus' Bishop of Sirmium in Illyria, 
Photiniani.  was the Disciple of Marcellus Bishop of Ancyra in Galatia: These two renewed both the heresy of Sabellius and Samosatenus, and augmented the blasphemous opinion of Samosatenus, with this addition. 
Secrat. l. 2. c. 19  That the kingdom of Christ was not everlasting, but it had a beginning, when he was borne of the Virgin, & should have an end at the latter day. This heresy hath the name from the disciple, and not the master, in regard that Marcellus continued not so obstinately in his error, as did Photinus his disciple, but renounced his error, & was received into the fellowship of the Church, 
Hist. Magd. cent. 4. cap. 11.  in the Council of Sardica: but Photinus was deposed at the Council of Sirmium, and banished by the Emperor Constantine Nevertheless, after his deposition & banishment, he continued obstinately in his error, & wrote books both in Latin and Greek, in defence of his heresy: whereby his name became infamous, and he was counted the author of this heresy.  

Audaei, or Anthopomorphitae.  Audaeus was a man of Syria, under the reign of Valentinian, and his brother Valens: He published an error, That God was like the similitude of a man's body. This error he conceived through wrong understanding of the words of Scripture, wherein it is said, Let us make man in our own Image, 
Gen. 1. verse 21.  according to our likeness. With this error many unlerned Egyptian Monks were entangled. They pretended great innocence and chastity in their lives, and separated themselves from the society of the Church, 
Theod. compend. beresium.  covering their impiety with this pretext, that they saw usurers and unclean persons tolerated in the Church.  

Messaliani.  About this time, saith Theodoretus, that is, in the days of Valentinianus and Valens, sprang up the heresy of Messaliani. Albeit this name be uncouth, yet the Greek names given unto this heresy are more significative: they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they counted prayer the only exercise necessary to the children of God, even as if a man could talk with God by prayer, 
Note.  before he hath first heard God talking with him by the preaching of the Word.  
Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men ravished in the spirit, 
Theod lib. 4. cap. 11.  after long continuance in prayer. When they were transported, and out of their wits, than they supposed, that the holy spirit was sensibly infused into them, whereby their bodies were made free of all perturbation, and their souls were averted from all inclination to evil, in such sort, that they had no need of fasting to subdue their bodies, nor of Doctrine to restrain the disordered affections of their souls. 
Theod. ibid.  This Pestilent heresy was endeavoured in many places: but it was mightily suppressed by Letoius B. of Meletina, Amphilachius B. of Iconium in Lycaonia, & Flanianus B. of Antiochia, who with great dexterity drew out a confession out of the mouth of Adelphius, an aged man, & a propagator of this heresy in Edessa. This Heresy, albeit it had many patrons, such as Dadoes, Sabas, Adelphius, Hermas, Simeones, yet from none of them it received the name, but rather from the actions and passions whereunto they inclined.  
Apollinaris Bishop of Laodicea in Syria, 
Appollinaris.  gloried in the quickness of his wit, and delighted to make contradiction to every thing that any man could speak: and so it came to pass (as Ruffinus writeth) Heresim ex contentione generavit, 
Ruffin. l. 2. c. 20.  that is to say, Through contention he procreated an heresy: affirming that in the dispensation of Christ's Incarnation, he assumed the body of a man only, but not the soul of a man because his divinity supplied the place of his soul. And when he was argued by evident places of Scripture, that Christ in his humane nature was a perfect man, having not only a body, but also the soul of a man: as when he said, His soul was heavy unto the death: 
Mark, 14. verse, 34.  left he should have seemed to be utterly convinced and overcome: he confessed that Christ's body was quickened with a natural life: but the divinity oh f Christ was in place of a reasonable soul. This heresy was damned in Counsels convened at Rome, Alexandria, and Constantinople. He augmented the schism at Antiochia, where there had been already three factions, to wit, Eustatiani, Meletiani, and Pauliniani. Now Apollinaris dwelling in Laodicea a town of Syria, 
Theod lib. 5. cap. 3.  near approaching to Antiochia: he was the author of the fourth faction. In the days of julian he compiled histories of Scripture, in Greek Poesy. In the days of Valentinian and Gratian, 
Itrom in Catal. Theod l. 5 c. 4. Soz●m. lib. 6. cap. 25.  he defended his Heresy. In the days of the Emperor Theodosius he concluded his life. His son, in name, learning, and bad use of excellent gifts, was like unto his father. Vitalius presbyter in Antiochia was a serious defender of the heresy of Apollinaris, in so much, that the followers of Apollinaris were called Vitaliani.  
Donatus was a Bishop in Numidia, 
Donatista.  who contended with unsupportable hatred against Cecilianus Bishop of Carthage, challenging him, 
August Epist. 152.  that he had received ordination from Foelix Altungensis, who was proditor: that is, who in time of persecution had delivered the book of holy Scripture to be burnt: or, as others say, because he admitted to an Ecclesiastical office, a Deacon, who had committed the like fault. The cause of Cecilianus was oft agitat before the Council of Carthage, before Miltiades B. of Rome, before the Council of Arles, and by the Emp. Constantine: but the Donatists at all times succumbed in probation. Therefore they were enraged, because they could not accomplish their wicked designs against Cecilianus: & they fell from the unity of the Church. Inveterate schisms oft times turn to Heresies. So the Donatists in the end were defenders of Heretical opinions: namely, that the Catholic church was no where else to be found, but only in that corner of Africa, wherein they themselves dwelled: and that Baptism was not effectual, except it had been ministered by one of their society. Of all the branches of this heresy, 
August de heres. ad quod vult Deum.  Circumcelliones was the most reprobate branch: a people cruel & savage, not only against others, but also against themselves, throwing themselves headlong from high places, or casting themselves in fire and water: and this sort of death they counted Martyrdom. The diversity of names wherewith this Heresy was pointed out, clearly declares, that the Donatists wanted not a great number of favourers: for they were called Parmeniani, Rogatistae, Cirtenses, and Maximianistae. Against this Heresy, and the Heresy of the Pelagians, August. Bishop of Hippo, contended with mighty grace, as likewise against the Heresy, of the Manicheans, wherein he had been nursed himself.  

Collyridianis.  Collyridianis were a sort of superstitious people, who worshipped the Virgin Marie, the mother of our Lord, with divine adoration, and with baking little pasties (which in the Greek language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which they offered to the Virgin Marie, 
Epiph. contra bears.  as to the Queen of Heaven. Epiphanius counts them Heretics, because the Virgin Marie, albeit she be a blessed woman, yet is she not God.  
Many late heresies are nothing else, but a renewing of old & decayed heresies. 
Priscillianistae.  Such was the heresy of Priscillianus, a man of Noble birth in Spain, very eloqvent, rich temperate, with great show of humility, who easily insinuated himself in the favour of the people. In his youth he was inclined to Magical Arts, 
Hist. Magd. Cent. 4. cap. 11.  and renewed the heresy of Gnostici, who disallowed Marriage, and commended fornication. Some Bishops of Spain were entangled with this heresy: such as justantius, Salvianus, and Helpidius, whom Adygimus Bishop of Corduba damned in a Council gathered at Caesaraugusta. This was done in the days of the Emp. Gratianus & Valentinian. The great City of refuge to heretics, was to address themselves to the Bishop of Rome, and to lean under his shadow: But Damasus, who was bishop of Rome at this time, would not admit these Heretics to his presence: Neither would Ambrose Bishop of Milan, to whom they addressed next, in any wise accept of them: when all other means failed them, last of all with buds and bribes they solicited the Emp. cubiculers, & were sent back again to enjoy their own places. Nevertheless, God suffered not Priscillianus to escape punishment, for he was convict of sorcery, and was punished to the death, after the death of Valentinian the second, whether by Maximus an usurper of the Imperial Soveraintie, or by Theodosius, I am not certain.  
Lucifer was Bishop of Calaris in Sardinia. 
Luciferiani.  He was present at the Council of Milan, and was banished by Constantius, because he would not consent to the deposition of Athanasius. He was reduced from banishment by the Emperor julian. 
Sozom. lib. 5. cap. 13.  He visited Antiochia a town miserably distracted with Schisms, and by ordaining Paulinus Bishop of Antiochia, he rather augmented then lessened the schism: he perceived that this his fact was disproved by Euseb. Bishop of Vercellis, and many others, therefore he and his followers, did not communicate with such as disproved the ordination of Paulinus. This seemeth rather to be reckoned in the catalogue of schisms, 
Theod. compend. heresium.  then of heresies: and Theod. disproving Lucifer, saith, that he made faith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a weapon of contentions, but not a weapon of heresy.  
These who supposed, 
Antidicomarianitae.  that after the Nativity of the Lord, the Virgin Marie companied with her husband joseph, and did bear children to him, were called Antidicomarianitae. In this opinion was Helvidius, 
August de haeres.  a man more curious than wise. The opinion of the Fathers of the Church, not repugnant to Scripture, was this, That like as no man did lie in the sepulchre wherein Christ was buried before him, Even so in the womb wherein he was conceived, no man was conceived after him: so the Fathers took the words of the Apostolic symbol, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if it had been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, borne of Mary a perpetual Virgin. In holy scriptures by the brethren of our Lord is meant the kinsmen of the Lord according to the flesh, to which exposition the consent of Ancient and Neotericke writers for the most part agreeth.  

Metaugismovisa  Augustine cities out of Philaster a sort of heretics, called Metangismonitae, whose heresy sounded to this. That the son is in the Father, according to the similitude of a little vessel comprehended within the compass of a greater vessel: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Language signifieth a vessel, 
Note.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the entering of one vessel within another, which in our language cannot be expressed by one word, as it is in the Greek.  

Seleuciani or Hermiani.  From Seleucus & Hermias this heresy had the name: where they dwelled, or in what Emperors days this heresy was propagated, August. maketh no mention: their opinions were most abominable: namely, that the Mass, whereof God created the elements, was coeternal with him: and that the Angels, and not God, created the souls of men: that Christ in his ascension unclothed himself of the flesh of man, and left it in the Globe of the Sun. They received not baptism by water. They denied the resurrection of the dead, supposing that by new generations, one succeeding to another, that is performed which in Scripture is written concerning the resurrection.  
The rest of heresies of this age, were all obscure, and had few followers, 
Proclianitae.  such as Proclianitae, who denied that Christ was come in the flesh: 
Patriciani.  Patriciani, who affirmed, that the body of man was form by the devil, 
Ascitae.  & not by God: Ascitae, who carried about with them the new vessels, to represent that they were vessels filled with the new wine of the Gospel: Patalorynchitae, 
Patalorynchitae, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquar●●.  foolish men, who counted it religion to stop their breath with their fingers, and to utter no intelligible speech: Aquarij, who in stead of wine received water in the holy Sacrament. The beginning of this error seems to have been in the days of Cyprian. Coluthiani denied, 
Coluthiani.  that any evil, either of sin or punishment, came of God. 
Floriani.  Floriani, who by the contrary affirmed, that God created creatures in an evil estate. The eight heresies which Philaster commemorates without any name, either taken from the Author, or from the heresy itself, Augustine scarcely will reckon them into the roll of heresies.   

CENTURIE V.  

Pelagiani.  PElagius, Brito, and his followers, julianus, and Coelestius, mantained damnable heresies, in the days of Arcadius and Honorius. Their pernicious heresies may be easily known by the learned writings of Augustine, who directly impugneth the Pelagians, and by the Counsels of Arausio in France, and Milivetanum in Numidia, which damned the error of the Pelagians. They affirmed that men by nature were able to fulfil the whole law of God, howbeit more easily and better, if they were supported by the grace of God. They denied moreover, that there was original sin, and said, the posterity of Adam were sinners by imitation of Adam's sin, but had not received sin by carnal propagation. They said moreover, that children had not need to be baptised for remission of sins, and that godly fathers in Scripture, when they confessed their sins, they did it rather for example of humility, then for necessity and guiltiness of sin. This pestilent heresy was spread abroad in many places, but chiefly in the Isle of Britain, because Pelagius being driven from Rome, came to the Isle aforesaid, and infected it with his error, but by the diligent travels of Germanus Altisidorensis, and Palladius, sent from Coelestinus Bishop of Rome, both England and Scotland were freed from that error.  

Nestorius.  Nestorius' Bishop of Constantinople, lived in the days of Theodosius the second. He was an eloquent man, but his head wanted brains, when he spoke against the personal union, 
Evag. l. 1. c. 7.  of the divine and humane nature of Christ. He denied that the Virgin Marie could be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Deipara, that is, the mother of God, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the mother of Christ. He was condemned as an Heretic in the Council of Ephesus, and banished by the Emperor Theodosius, to the wilderness of Thebaida, and was plagued by God with extraordinary judgements, as other Heretics had been before: 
Note.  for his blasphemous tongue was consumed with worms, and rotten in his mouth, and so he ended his wretched life most miserable.  
Eutyches was an Abbot in Constantinople: 
Eutychiani.  he fell into an error far different from the heresy of Nestorius: for Nestorius would not grant the personal union of two natures in Christ, 
evag. l. 1. c. 9  but Eutyches confounded the natures, and would have the humane nature so swallowed up by the immensity of the divine nature in Christ, that there was nor two natures in Christ, but one only, to wit, the divine nature. He was condemned in the Council of Chalcedon, as will be declared hereafter (God willing). This heresy much perturbed and troubled the Church, in respect of the fautors, and favourers thereof, both in Policy and Church. Chrysaphius, a principal ruler in the Court of Theodosius the second: Basiliscus and Anastatius Emperors, were favourers of this heresy, and of Bishops not a few; such as Dioscorus Bishop of Alexandria: Timotheus Aelurus, who entered into the chair of Alexandria like unto a Wolf, with shedding the blood of Proterius the true shepherd, and Petrus Moggus Bishop of Alexandria, and Petrus Gnapheus Bishop of Antiochia: all these maintained the heresy of Eutiches a long time. And now appeareth the fruit of humane wisdom, who chose patriarchs to suppress heresies, and yet they are the principal maintainers of it. Likewise a multitude of wicked men, specially Monks cried out against the decrees of the Council of Chalcedon (which were assembled by the authority of the Emperor Martianus) these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Note.  because they had no principal head, upon whom they depended: all these countenanced the heresy of Eutiches, whereby it became the more pernicious to the Church.  
It is to be understood that old heresies, such as the heresy of the Manicheans, and the heresy of the Donatists sprung up of later time, were in vigour and strength as yet, whereby it came to pass, that Augustine is compelled to write in his time against many Manicheans, such as Faustus, Fortunatus, Felix, Secundinus; and against Donatists, such as Gandentius, Parmenianus, Emeritus, Ticonius: so that it is evident, that the Church in this Centurie, and in the former, was chiefly perturbed with the multitude and diversity of heresies.   

CENTURIE VI.  
IN this and the next Centurie, I find, that the error of Eutyches is like unto a root of bitterness, 
Simile..  which budding out with new branches not seen before, but fostered with the venomous sap of the old root, that seemed to be abolished, did mightily perturb the Church. The error of the Monothelites was but a branch of the error of Eutyches, of which hereafter.  
In this Centurie a great number of people, especially of Monks, favouring the heresy of Eutyches, spoke against the Council of Chalcedon: These were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they had no principal head, 
Acephali.  upon whom they depended, and they were anterior to Anthimus, or Anthimius Bishop of Constantinople, and to Theodosius Bishop of Alexandria, and Severus Bishop of Antiochia: therefore they were not called Anthimians, Theodosians, or Severites, but indeed, they might have been called Eutychians, but the vulgar name given unto them, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Another branch which sprang up from the root of Eutyches heresy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  was the error of those who supposed that the flesh of Christ was void of all kind of humane infirmity, expressly contradicting holy Scriptures, which attributeth unto the body of Christ, 
Mat. 4. john 4.  hunger, and weariness, and other infirmities, which he voluntarily accepted for our sakes. And where it is said, that the Lord jesus did eat and drink: to this they answered, that he seemed to eaté and drink, as he did after his resurrection; but he had no necessity of eating and drinking. But the verity of his death, stoppeth the mouth of all these Heretics: for Christ was content to taste of all our infirmities (death itself not excepted) that we might know he will be a merciful high Priest, 
Heb. 5.2.  because he hath tasted of our infirmities, and can have compassion on those who are in trouble. In this opinion was the Emperor justinian in his old days, whose vices did almost equal his virtues, especially, in comporting so much with Theodora the Empress, to the great advancement of the error of Eutyches, and hindrance of the Gospel.  

Originesta.  In this Centurie, the defenders of the books of Origen, were Theodorus Ascidas, Bishop of Caesarea Cappadocia, and the Monks of No●a Laura, whom Eustochius Bishop of jerusalem, ejected out of their Monasteries, as shall be declared hereafter.  

Agnoita.  Finally, there were some Heretics, who durst derogate perfection of knowledge to the son of God in his divine nature: 
Note.  These were called Agnoitae, whom I leave as buried in the dust, & according to their name, never worthy to have been known in the world.   

CENTURIE VII.  
IN this age, partly through the malice of Satan, and partly through the power of the wrath of God, punishing the contempt of his truth, heresies did mightily abound: 
Platin. in vit. joan. 4.  for the heresy of Arrius began to revive again, and many of the Kings of Lombardis were addicted unto it: in special, Rhotaris, the son of Arioaldus, who appointed, that in every town of Lombardie there should be two Bishops, having equal authority, the one a Catholic Bishop, the other an Arrian. In England and Scotland, the heresy of Pelagius was renewed, as Beda testifieth. The Monks of Syria propagated the heresy of Nestorius, as Platina recordeth in the life of Donus the first. The heresies of Severitae, Apartodotitae, Momphysitae, Acephali, Theopafcitae, jacobitae, Armenij; all were Eutichian Heretics, differing one from another in some ceremonies, in absurdity of speeches, in authors whom they principally admitted and followed, in places where the heresy chiefly increased, and in their carriage. Likewise Staurolatrae were Eutychian Heretics: but the worshipping of the Cross, was a note distinguishing them from other Heretics, of their own opinion. Priscillianistae were Heretics, who borrowed absurd opinions from Samosatenus, and Photinus, from Cerdon, and Martion, and from the Manicheans: but all these ancient errors, were sufficiently refuted in ancient times.  
The heresy of the Monothelites, 
Monothelitae.  was a branch of the heresy of Eutyches, by a secret and crafty convoy, insinuating itself into credit again, after it was condemned in the Council of Chalcedon. The authors of this heresy, were Sergius, Pyrrhus, and Paulus, patriarchs of Constantinople; and Macarius Patriarch of Antiochia; Cyrus Patriarch of Alexandria; Petrus Bishop of Nicomedia, with many others. They denied not directly the two natures of Christ personally united: but only affirmed, that after the union of the natures, there was only one will, and one operation in Christ: whereas the holy Scriptures attribute unto Christ, as he is man, the action of sleeping: and to Christ in respect of his divine nature, the action of compescing and calming the rage and stormy tempest of blowing winds, and swelling Seas. This heresy was damned in the sixth general Council, as we shall hear (God willing) in its own place.   

CENTURIE VIII.  
MAny were accounted heretics in this age, because they worshipped God sincerely according to the rule of his own blessed word, and would not give consent to the fond errors of the Roman Church. But some were counted heretics justly, and without all controversy, as namely they who call Christ in his human nature the adoptive son of God. 
Falician●.  This wicked heresy repungeth unto the celestial Oracle, which the three Apostles heard in the holy mountain, This is my wellbeloved son in whom I am well pleased, we are adopted in Christ to be the sons of God. But Christ, even in his manly nature is the son of God by the excellent prerogative of personal union with the divine nature. It is not certainly known, whether Elipandus' Bishop of Hispalis, or another named Foelix, with whom some affirm that Elipandus consulted about this damnable opinion, was the author of this damnable heresy.   

CENTVRY IX.  

Iconolatra.  THey who of old were accustomed to condemn Heresies, now they are become the chief patrons and maintainers of adoration of Images, a notable heresy: whose Pusillanimitre argueth, the weakness of their cause: For under the reign of Lodovicus Pius Claudius Taurinensis wrote books against the adoration of Images: and the Emperor by a public edict commanded them who were disposed to answer to his books, to answer whilst Claudius was alive. But jonas Bishop of Orleans concealed and obscured his books, during Claudius' life-time, but after his death with impotency of railing words, rather than with power of solid arguments he endeavoured to refute Claudius Taurinensis.  
Let the judicious reader without partiality, peruse the books of jonas Bishop of Orleans, and the very stinking breath of the adversary of the truth, shall give great allowance to the truth of God.  

Godescalcus.  Godescalcus, a man of the low Countries, is reckoned in the number of Heretics of this age, about the year of our Lord, 849. Because he spoke of Predestination perilouslie, to wit that these who were Predestinated to life by the decree of God's Predestination, were forced to do well: and those who were Predestinated to condemnation, were forced by the decree of God to do evil. Concerning old extinguished heresies, as the Manicheans, Arrians, Donatists, and such like, who pressed to build up the walls of jericho, which God had destroyed, there is no necessity to speak; because these were vain attempts wiihout any success.   

CENTURIE X.  
IN this age darkness had gotten such upper hand that the eye itself was darkened as our Lord speaketh. The Spirit of error so possessed the very teachers, 
Most part of ● this age Idolaters.  that the most part of them worshipped Images, yea the very elements in the holy Sacraments of the Supper. Churches were replenished with the bones of dead men, whereunto the people kneeled, worshipping dead bones in place of the living God. And the small spark of knowledge which remained not extinguished seemeth to be in the people, rather than in the Pastors: for the people saw that the Preachers entered not at the right door, 
joh. 10.  but rather like unto thief's & robbers they entered by bribes and gifts into spiritual offices, and therefore the History recordeth that Henricus Auceps when he did fight against the Hungarians made his vow to God, 
Note.  that if the Lord would give him victory against his enemies, he would purge his country from Simony, which was an evident token, 
The heresy of Simon Magus renewed.  that the vild heresy of Simon Magus in buying and selling spiritual things did at this time mightily abound.   

CENTURIE XI.  
IN this Centurie the Pope had such upperhand both over Princes and Pastors: that they accounted every thing that displeased them to be heresy. The investment of Bishops by secular men, 
Note.  was called Simony; and marriage of Priests was called the Heresy of the Nicolaitans: Likewise between the Latin and Greek Church fell out such contention for a matter of small importance, that they accounted one another to be heretics.  
The Greek Church called the Latins Azymitae, 
Azymitae.  because they celebrated the Lords supper with unleavened bread, and the Latin Church on the other part called the Greek Church Fermentarij, 
Fermentarij.  because they used leavened bread, yea and the Roman Church in this age so obstinately maintained the error of Transubstantiation, that they accounted all them heretics who dissented from their opinion.   

CENTURIE XII.  

Petrus Abelardus.  IN this Centurie is found a French man, Petrus Abelardus an accurate Philosopher, who uttered uncouth things concerning the blessed Trinity. That the holy spirit was the soul of the world, and that he was not of the substance of the father, whose opinions were damned by the Theolgues of Paris, & by Bernard of Claravall, in the Counsels of Seison and Senon; as also by Pope Innocentius the second: after he had received this foil, he entered into the Monastery of Cluniacke, where he concluded his life.   

CENTURYE XIII.  
AMongst Heretics in this age were reckoned Albigenses, 
Albigenses.  so called from the name of the part in France where they dwelled. They were favoured and assisted in many parts of France, but namely in Tolosa, not only by the inferior sort, but also by the Count himself. It is to be lamented that the heads of their doctrine are not acuratly set down by the writers of this age. For it is very likely that they have taught otherwise then their adversaries do report of them, who attribute unto them the errors of the Manicheans, who supposed that there were two Gods, the one author and creator of good things, and the other of evil things. Always it is certain that they counted the Clergy of the Roman Church a corrupt rabble. 
The Pope pursueth the Albigenses.  And for this cause Innocentius the third sent unto France twelve Abbots of the Christian order with Didatus Bishop of Oxfurd, and Dominicus who was afterward the author of a new sect of Dominike Frier. All those came to France for confutation of Albigenses. But when the Pope perceived that they yielded not to his foresaid Ambassadors, he pursued them with cruel wars, and sent out an army against them under the conduct of Leopold Duke of Austria, and Simon Count of Montfort; who used great cruelty against the towns of Bitera, Carcassus, Vaurus, Careum, Apistaginum, Galliacum, Causacum, Funum Marcelli, Fanim Antoniuses, Modacum, and diverse others, wherein Albigenses had their residence. 
Note.  In the town called Castra Mineruae an hundreth and twenty were burnt quick.  
In Paris about the same time 14. Priests were accused as guilty of this sect, and ten of them were burnt with fire, one at London. At Penuense, Agenois Castrum which was long besieged, 74. Soldiers were hanged, the rest who would not recant their opinions were burnt with fire. Yet after this the French army being troubled with other wars, the Albigenses increased of new again, and were supported by Raymond Count of Tulosse, and Peter king of Arragon, against whom Simon of Montfort leading out his army slew of their host twenty thousand men.  
In Avinion Lewis the eight, for suppressing of their sect dimolished the walls of the town, & razed from the ground 300 houses in Avinion, and was minded to have used greater rigour, if he had not been prevented by death.  

Almaricanus.  Almaricus a man of Carnotum a town in France, uttered strange opinions concerning God, whom he affirmed to be the essence of all creatures, & the soul of heaven, & that all creatures should be counerted into the substance of God again, with many other foolish things, who was refuted by the School of Paris, and after that he had appealed to the B. of Rome, was sent back again to recant his error, which thing also he did, rather with his mouth then with his heart. Likewise about Tullice sprang up certain heretics called Patereni and Gazari from the authors of this sect, 
Patereni. Gazari.  who affirmed that married men were not in the state of grace, & could not be saved. This opinion was damned in the Council of Lateran.  

Fratricelli.  In this age also sprang up Begardi, Beginae, and Bizochi, who are all reckoned to be of the sect of Fratricelli, who imagined that a man might attain in this world to the estate of such perfection that he might be altogether void of sin. And that he who had attained thereto, was neither under subjection to civil nor spiritual governors, but was freed from all subjection to mortal men, and that they had no need of prayer and fasting, and such other exercises whereby increase of grace is obtained.   

CENTURIE XIV.  
POpe john the 23. of that name, 
An heresy of Pope john the 23.  taught that souls so soon as they were despoiled of the body, should not see God before the last judgement. Against whom Thomas Wallafe a jacobin, an Englishman, opposed himself, but was thrust in prison. Afterward Pope Benet who succeeded Pope john, made a decretal, wherein he confuted, and condemned as heretical, the doctrine which his predecessor john had publicly preached, touching the happy souls; and it was determined and declared, that the souls which had nothing to purge, incontinent as they are departed from the body do see the face of God.   

CENTURIE XV.  

An heresy of the Council of Basill.  THE Council of Basill confirmed that the Virgin Marie was conceived without original sin.   

CENTURIE XVI.  

The heresy of the Anabaptists.  WHen the Gospel began to spring up in Germany, thorough the malice of Satan sprang up also a Sect of pestilent Heretics, called Anabaptists: so called by reason they think that Infants should not be baptised until they come to perfect age, and can give a confession of their own faith. They maintain wicked opinions concerning Christ himself, 
The Anabaptists opinion.  his Word, his Church, his Magistrates. Concerning Christ, that he took not flesh and blood of the Virgin, but brought it from heaven: concerning the Word, that God not only revealeth his will, by the written Word, but also by visions and dreams, whereunto the Anabaptists do lean more than to the Word: concerning the Church, that it is not a true Church wherein there is any spot or wrinkle: concerning Magistrates, that their office under the New Testament, is not a calling approved of God. Some other wicked opinions they maintain, but these are the chief. And it was no wonder, that men who had laid such grounds of seditious doctrine, were also found in their lives to be authors of very seditious commotions, and insurrections against Princes. 
Tho. Muntzerus an Anabaptist maketh insurrection, is overcome and beheaded.  Like as Thomas Muntzerus, one of the first Fathers of this sect, gathered a great number of common people, who made insurrection against their superiors; and albeit this first attempt of the Anabaptists succeeded very unprosperously (for the Princes of Germany overcame in battle those seditious people, and tocke Thomas Muntzerus himself, and beheaded him, whose memory was so perturbed with beastly fear, that he could not recite the belief (but the Duke of Brunswick was constrained to recite it before him, and he followed after him for lack of memory) yet others would not take warning by him to abstain from the like seditious attempts. For in the year of our Lord, 
joh. Leidensis an Anabaptist, usurpeth a kingly authority, banisheth the Citizens of Munster. Cniperdolingus a false Prophet  1533. johannes Leidensis a Tailor of Holland, came to a town of Westphalia, called Munster, and he had seduced many, and increased the number of his faction, he expelled and banished the Citizens of Munster, and usurped to himself a kingly authority, being assisted with the support of Cniperdolingus, a vain man, and a false Prophet, who affirmed that it was revealed to him by God, that johannes Leidensis should have the dominion of the whole world, and that he should raise up a mighty army, and destroy the Princes of the world, and should only spare the simple multitude, so many of them as would forsake impiety, and embrace righteousness. Likewise he affirmed that it was the will of God, that johannes Leidensis should send throughout the whole world eight and twenty Apostles, 
Leidensis sendeth 28. seditious Apostles, who were all destroyed one excepted.  to exhort the world to repentance, and to receive the doctrine of the Anabaptists, which thing Leidensis was willing and ready to perform.  
But the Princes of Germany, and the Princes of other Countries, took those seditious Apostles, and gave unto them the reward which seditious Preachers justly deserved; so that of all the number of his Apostles only one (who by fleeing conveyed himself away) escaped the punishment of Death. Thus johannes Leidensis, was called King of new jerusalem, and took unto himself many wives, of whom also he beheaded one in the open marketplace, because she had compassion of the poor besieged people of Munster, of whom many died through famine. For the Bishop of Munster assisted with the Princes of Germany, besieged the town very strictly, and in the end prevailed, and took this new made King, 
joh. Leidensis and his false Prophet taken and condemned to death.  Cniperdolingus, his false Prophet alive, and adjudged them not only to be hanged in chains of iron, but before their hanging, to have their flesh seared with hot iron pincers. Thus came the authors of this most unhappy sect, unto a most miserable and shameful destruction.  
Of this Sect of Anabaptists, sprang up in Holland an impudent fellow David Georgius, 
David Georgius an Anabaptist, affirmed himself to be Christ, flieth to Basill, and there seduceth many, whose body was raised out of the grave and burnt.  who affirmed that he was Christ, the Messias and Saviour of the world, yet for fear of punishment he fled out of the Low Countries, and came to Basile, where he remained until the day of his death; all which time, he not only obscured his blasphemous errors, but also behaved himself in outward show so humbly, and modestly, that he was in good account, and became wealthy also. Yet after his death, it was known that he had seduced many, with his blasphemous errors. Therefore the Council of Basile commanded, that his body should be raised out of the grave, and burnt with fire, in token of their detestation of his abominable errors.  

Servetus a Spaniard, reneweth the doctrine of Arrius  About the same time also, sprang up Michael Servetus, a Spaniard, who renewed the blasphemous doctrine of Arrius; affirming that God the Father, is only the true God, and that neither the Son nor the holy Spirit is eternal God: but that the Son is a creature, and had the beginning of existence when God created the world. He was taken in the town of Geneva & cast in prison; but he would not be reclaimed from his blasphemous errors. Therefore the Council of the town thought meet with flames of fire to stop the breath of this blasphemous man, 
The Council of Geneva condemned him to be burnt.  who durst set his mouth against the heaven to blaspheme the Son of God. After his death, many were found who maintained his errors, as namely, Valentinus Gentilis, Gregorius Blandrata a Physician in Italy, Matheus Gribaldus a Lawyer, and Paulus Alciatus, with many others. Amongst whom Valentinus Gentilis was bold to put in print his blasphemies, and he called the sum of faith set forth by Athanasius, Symbolum Satanasi, calling Athanasius himself Satanasius; but after he had blasphemed the Son of God a while, 
Vallent. Gentilis a maintainer of the doctrine of Servetus, condemned to death at Berne  both by word and writ, in the end he was taken in the town of Berne, where he suffered the just deserved punishment of death.  
Many other sprang up in this age, who were teachers of false and heretical doctrine; but because they had few followers, so that the error died with the author thereof, we have no great need to enrol their names and errors in this book at large, but shortly to point them out.  
Gasper Suenkefeldius, 
Gasper Suenkfeldius.  a man borne in Silesia, maintained this error, that the outward ministry of the Word and Sacraments was not necessary to eternal life, because that by the illumination of God's holy spirit, without the ministry of the Word, men might be saved.  
Andrea's Osiander thought that Christ was our Mediator only in respect of his divine nature: 
Andrea's Osiander.  and on the other part Stantcarus (refuting Osiander) fell into the contrary extremity, that Christ was Mediator only in respect of his humane nature. 
Stancarus.   
Flaccius Illiricus, 
Flaccius Illyricus.  supposed original sin was a substance.  
Huberus believed that all men were elected unto eternal life: 
Huberus. Fancis. Puccius.  and Franciscus Puccius, defended this opinion, that all men of whatsoever religion they were, should be saved, if they led not a very impious life, and evil conversation.  
Finally, in this age was clearly discovered that he who sat in the chair of Christ, 
Antichrist and his adherents Heretics.  as Christ's Vicar, was the very Antichrist; and they who depend upon the Pope, as general Bishop of all Christ's sheep, were notable Heretics, giving the glory of Christ to Antichrist: denying the sufficiency of the written Word, bowing and kneeling to Images, praying to creatures, and accounting them mediators of their intercession, sacrilegiously imitating the holy Sacrament of the Supper, and taking from the people the use of the Cup, offering daily a new propitiatory sacrifice for sin, as though Christ's sacrifice once offered up upon the Altar of the Cross, were imperfect; damning marriage in some persons, and forbidding meats, which God hath allowed to be eaten with thanksgiving: with many other errors which the Lord hath clearly detected to have been a long time bypast in the Roman Church.  
Here endeth the third Book.    

THE FOURTH BOOK OF THE HISTORY of the Church, containing a short Compend of all the Counsels, together with their several Canons, since Christ's days to this present.  

CENTURIE IU.  
Counsels may be divided in General, national or Provincial, 
Of the Apostles & Elders convention, read Acts 15.6.  and Particular Counsels. General, were called Oecomenicke Counsels (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek language signifieth the world) because from all quarters of the world wherein Christ was preached, Commissioners were sent to these Counsels, and they were gathered by the authority of the Emperor. national or Provincial Counsels were such as were gathered by the authority of the Emperor in one Nation, with the assistance of other near approaching Nations, for suppressing of heresies, deciding of questions, pacifying of schisms, and appointing Canons and Constitutions, for decent order to be kept in the Church. The third sort of Counsels were particular Councils, by Bullenger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such as the Counsels of Gangra, Neocaesaria, and many others, gathered usually by Patriarches, and Bishops, in a corner of a Country, but for the like causes that national Counsels were assembled. Let no man expect a recital of particular Counsels, except at such times as some matter of great moment enforceth me to speak of them.  

The Council of Ancyra Tom. 1. Concil.  ANcyra is a town of Galatia: in this town were assembled Bishops of divers Provinces, about the year of of our Lord, 308. as is supposed. The principal cause of their meeting, was to constitute a form of Ecclesiastical discipline, according to which, they who either willingly or unwillingly, had sacrificed to Idols in time of persecution, should be received into the bosom of the Church again, when they were found penitent. There were many ranks of persons, who had defiled themselves with Heathenicke Idolatry: such as Libellatici, Thurificati, Sacrificati, and Proditores. The Council of Ancyra took order chiefly with those, who were called Thurificati, and Sacrificati, that is, with them, who either had cast up incense upon idolatrous Altars, or else had eaten of meats sacrificed to Idols: to whom it was enjoined to testify their repentance, a long time before they were received to the communion of God's people, some one year, some two years, others three or four years, some five or six years, and above, according to the heaviness of their transgression. In this Council it was ordained, that Deacons, who in time of their ordination did protest, that they had not the gift of continency, but were disposed to marry, if they married, they should remain in their Ministry: but they who in time of imposition of hands by their silence had professed continency, if afterward they married, they should be removed from their Ministry. Also it was ordained, that Chorepiscopi (these were Country Bishops, in the Latin language called Vicarii-Episcoporum) These, 
Canon. 13.  I say, were commanded to abstain from ordination of Elders and Deacons, and from usurping of doninion over the preaching Elders, who were in Cities. 
Canon. 14.  Likewise it was ordained, that whosoever did abstain from eating of flesh, as from a creature in itself unclean, he should be deprived of his dignity. 
Tom. 1. Concil.  This Council was subscribed by ●8. Bishops.  
IN the year of our Lord 330. 
The general Council of Nice.  and in the 20. year of the reign of Constantine, as Eusebius reckoneth (others refer it to the 333. year of our Lord, for there is great diversity in this counting) The Council of Nice in Bythinia was gathered not by Silvester, nor by julius, but by the authority of the Emperor. 
Euseb. de. vita Constane. lib. 3.  The name of the town answered to the success of the Council, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek language signifieth victory: and when the verity encountered with the lie in this Council, the verity prevailed and got the victory. The matter entreated in the Council, 
Note.  was concerning the opinion of Arrius a presbyter in Alexandria, who denied that the Son of God was consubstantial with the Father, but affirmed there was a time wherein the son was not, and that he was created of things not existent. This opinion was so uncouth and abominable to the Father's convened in the Council of Nice, that they utterly damned and anathematised the opinion of Arrius. 
Ruffin. lib. 1. cap. 5.  Only 17 Bishops adhered to his blasphemous opinion. The Emperor liked well the determination of the Conncell, and threatened to punish them with banishment, who did refuse to subscribe the determination of the Council: for they had concluded, that the son of God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is consubstantial with the Faith. Of the number of feventeene, who were favourers of Arrius, 
Sozom. lib. 2. cap. 16.  only two, to wit, Secundus a B. of Ptolemaida in Egypt, and Thomas Bishop of Marmarica, adhered to Arrius until the end of the Council, with a a few more, 
Theod. l. 1. c. 7.  whom the Father's convened at Nice, delivered unto Satan, and the Emperor banished them: the rest for fear of punishment subscribed to the deposition of Arrius with their hands, 
Socrat. l. 1. c. 14.  but not with their hearts: such as Eusebius Bishop of Nicomedia, Theogonius of Nice, Menophantus of Ephesus, Patrophilus of Scythopo●is, Narcissus of Neronias, otherwise called Irenopolis of Cilicia: these (I say) and some others, subscribed the sum of Faith set down by the Nicene Council, and the deposition of Arrius.  

Exod. 12. verse, 2. Russin. l. 1. c. 6.  About the controversy of keeping the festivity of Easter day, a conclusion was taken, that it should be kept upon the Lord's day, and not upon the fourteen day of the first month of the jews called Nisan. And this was done for keeping of unity and peace in the Church: for it was expedient, that that thing which was universally done, should also be uniformly done, for avoiding of schisms in the Church. Nevertheless Socrates granteth, that it is but an ancient custom, not authorized by any Apostolic commandment.  

Socrat. l. 5. c. 22  About Marriage many were in the opinion, that Bishops, Elders, and Deacons, who were married before their ordination, should in time to come abstain from the company of their wives. But Paphnutius a Bishop in a town of Thebaida, a chaste man who never companied with a woman, 
Socrat. l. 1. c. 11  entreated the Council, that they should abstain from making such an ordinance, because Marriage is honourable, and the cohabitation of a man with his married wife, is chastity. Likewise it was a diffiicult matter to be performed, and it opened a door to unchaste living. Yet Paphnutius inclined too much to this opinion, That Bishops, Elders, and Deacons, who were unmarried, 
Sozom. l. 1. c. 12.  should abstain from marriage. The Council would make no constitution about such matters, but remitted marriage as a thing indifferent to every man's free arbitrament.  
The Canons of the Nicene Council pertaining to matters of discipline, in number 22. (read them in the history of Russin.) The appointing of three Partiarches, 
Russin. l. 1. c. 6.  one in Rome, another in Alexandria, the third in Antiochia, with power to convocate within their own bounds particular Counsels, for timous suppressing of heretics: It was like unto a fair morning presenting unto the world the countenance of a fair day, but at Even, the face of the Heaven is covered with black clouds, troubling the earth with the tempest of changed weather. Even so, these patriarchs, for the most part, became in the end chief propagators of notable heresies, as the history following God willing shall declare.  
THe national Council of Tyrus was gathered by the commandment of the Emperor Constantine, 
The Council of Tyrus.  in the thirtieth year of his reign. 
Euseb. lib. 4. de vita Constan. Socrat lib. 1. cap. 23.  Eusebius by overpassing with silence a due commemoration of the malice and falsehood of the Arrians against Athanasius, giveth occasion to Socrates to suspect, that Eusebius Pamphili was not a sound follower of the Nicene Council. To this national Council convened threescore Bishops, from Egypt, Lybia, Asia, & Europe. The most part of them were Arrians, 
Socrat. l. 1. c. 27  who had sold themselves to iniquity, of purpose, with false accusations to oppress the innocent servant of Christ, 
Theodor. lib. 1: cap. 29.  Athanasius. The crimes laid unto his charge, were fornication, the slaughter of Arsenius, and cutting off of his hand, the overthrowing of the holy Table, the breaking of the holy Cup and burning of the holy volumes. No assembly was so full of partiality, confusion, clamour, and unrighteous dealing, as this assembly at Tyrus: in so much, that Paphnutius a Bishop in Thebaida, arose, and left the Council of ungodly men, and drew with him Maximus Bishop of jerusalem, fearing lest his simplicity should have been circumueened by the subtlety of deceitful Arrians.  
How Athanasius fled to the Emp. and declared the unrighteous proceedings of the Council of Tyrus, it hath been declared already. In this assembly Potanion Bishop of Heraclea, a man full of spiritual liberty, 
Hist. Magd. Centur. 4. cap. 19  finding Eusebius Pamphili sitting as a judge, & Athanasius standing, outbraided Eusebius as a man who in the persecution of Dioclesian was enclosed in that same prison with himself: but Eusebius escaped out of prison without the marks of the rebuke of Christ, which Potamion and other faithful Confessors could not get done. 
Theod. lib. 1. cap. 27.  In like manner, Athanasius refused to compeare in Caesarea Palestinae, where Eusebius was Bishop, as a place suspect for favour carried to Arrians. All these things brought the name of Euseb. Pamphili in some disliking. The issue of the Council of Tyrus was this: the Arrians in his absence deposed him, and amongst the rest Arsenius was one of them, who subscribed the deposition of Athanasius with that same hand that the Arrians had alleged was cut off by Athanasius: 
Socrat. l. 1 c. 32.  so effronted are Heretics, defenders of false and lying doctrine. The Emperor Constantine commanded the bishops assembled at Tyrus, to address to Constantinople: but when they came thither, they durst make no mention of the fornication of Athanasius, of the hand of Arsenius, of the Table, 
Theod lib. 1. cap. 30. Theod. lib. 1. cap. 35. Euseb. lib. 4. de vita Constant.  Cup and books above mentioned: but they forged new accusations against him, whereunto the Emp. gave too hasty credit, and banished Athanasius to Triere. Immediately after the Council of Tyrus many Bishops were assembled at jerusalem, for the dedication of the Temple, which the Emperor Constantine had builded at the place of the Lords sepulchre.  
Concerning the Council of Antiochia, wherein the Arrians deposed Eustatius, and the Council of Arles, wherein Cecilianus was absolved from the accusation of the Donatists, no further discourse is needful than is contained in the history of the lives of these two Bishops.  

The Council of Gangra.  GAngra is a town of Paphlagonia. In this town were assembled certain Fathers, to the number of 16. about the year of our Lord 324. The occasion of their meeting was the heretic Eustatius, who admiring the Monastic life, or (as others affirm) favouring the heresy of Encratitae, and the Manicheans, he spoke against Marriage, against eating of flesh; and he damned the public Congregations of God's people in Temples: 
Tom. 1. Concil.  and said, a man could not be saved, except he forsook all his possessions, and renounced the world after the form of monkish doing. These opinions were damned in the Council of Gangra. The subscriptions of the fathers of this Council after their Canons, are worthy to be remarked. These things (say they) have we subscribed, not vituperating them, who according to Scripture chooseth unto themselves an holy purpose of a continent life: but them only, who abuseth the purpose of their minds to pride, extolling themselves against the simpler sort: Yea, and damn and cut off all those, who contrary to Scripture & Ecclesiastical rules, bring in new commandments. But we admire humble Virginity, and we approve continency that is under taken with chastity and Religion: And we embrace the renounciation of secular business, with humility: And we honour the chaste bond of Marriage: And we despise not riches joined with righteousness, & good works: And we commend a simple & course apparel, used for covering the body without Hypocrisy. Likewise we reject loose and dissolute garments: And we honour the houses of God, & assemblies, that are in them, as holy and profitable, not debarring men from exercises of piety in their own private houses. But places builded in the name of the Lord, we honour, and Congregations assembled in the places for the common utility we approve: And good works, which are done to poor brethren, even above men's ability, according to the Ecclesiastical traditions, we bless them: And we wish all things to be celebrated in the Church, according to holy Scriptures, and the ordinances of the Apostles.  
IN the time of the reign of Constantine in Eliberis, 
The Council of Eliberis.  a town of Spain, were assembled nineteen Bishops, & of Presbyters, thirty six. The end of their meeting was to reform horrible abuses, both in Religion & manners, which in time of the ten Persecutions had prevailed in Spain: And now in time of peace such enormities and festered manners could hardly be amended. Many Ecclesiastical Canons were made in this Synod to the number of 81. Whereof we shall rehearse but a few, and such as clearly pointeth out the principal end of their meeting.  

Canon 4.  They ordained, the Hea●hnicke sacrificing Priests (called of old, Flamines) if they were content to abstain from sacrificing to Idols, and to learn the grounds of Christian Religion, after three years' repentance, they should be admitted to baptism.  

Canon 15.  Likewise they ordained, that Christian Virgins should not be given in marriage to Pagans, lest in the flower of their youth they should be entangled with spiritual whoredom.  

Canon 28.  In like manner, that Bishops should receive no reward from men that did not communicate with the Church.  

Canon 36.  They ordained, that nothing that is worshipped, should be pictured on the wall.  

Canon 41.  And that in private houses no Idols should be found: And in case the masters of houses were afraid of the violence of their servants, at least, they should keep themselves pure and clean: which if they did not, they should be counted strangers from the fellowship of the Church.  

Canon 60.  And that if any man happen to be slain, in the action of breaking down images, his name shall be enroled in the catalogue of Martyrs, because it is not written in the history of the Gospel, that the Apostles used any such form of reformation: whereby they signify, that by wholesome doctrine images should be cast out of the hearts of men, rather than broken with popular violence, and with the tumultuary attempts of private men. Any judicious man may perceive by these Canons both the time when, and the cause wherefore this Council was assembled.  

The first Council of Carthage.  THey who count the first Council of Carthage, to be that Council whereinto Cyprian, with advice of many other bishops of Numidia, Lybia, and other parts of Africa, ordained men who were baptised by Heretics, 
Tom. 1. Council.  to be rebaptised again: they commit a great over sight, to reckon the first Council of Carthage to be holden under the reign of Constantine, whereas it is certainly known, that Cyprian was martyred, in the days of Valerian the eight persecuting Emperor. 
Hist. Magd. Cent. 4. cap. 9  But the first Council of Carthage, that was kept in Constantine's days, was that Council whereinto the Donatists condemned Caecilianus, Bishop of Carthage, whose innocence afterward was tried by many judges. In it there was no matter of great importance concluded, and therefore I overpass it with few words, as an assembly of little account. All these Counsels above mentioned were assembled in the days of Constantine the Great: Now followeth Counsels gathered in the days of his sons.  
The cause pretended for the gathering of the Council of Antiochia, 
The first Council of Antiochia holden by Arrians under the reign of Constantius. Socrat. l. 2. c. 8. S●zom. l. 3. c. 5. Hist. Magd. Centur. 4. cap. 9  in the days of Constantius the son of Constantine, was the dedication of the Church of Antiochia: which albeit Constantine had builded, yet five years after his death, and in the seventeenth year after the foundation of the Temple was laid, Constantius his son finished, and perfected the work. And under pretence of dedication of this Temple (as said is) this Assembly of Antiochia was gathered. Anno, 344. but indeed of purpose to supplant the true Faith. To this Assembly resorted many Bishops, to the number of 90. But Maximus Bishop of jerusalem, and julius' Bishop of Rome, neither came they to the Council; neither sent they any messenger in their name, fearing as the truth was, that they were gathered for evil, and not for good. At this time Placitus, the success out of Euphronius, governed Antiochia. Now when they were me● together, many accusations were heaped up against Athanasius: First, that he had accepted his place again, without advice of other Bishops: secondly, because at the time of his returning back again to Alexandria, there fell out great commotion amongst the people, and some were slain, others were contumeliously beaten, and violently drawn before justice seats. Mention also was made of the decrete of the Council of Tyrus, against Athanasius. It was an easy matter for the Arrians to imprint into the ulcerate mind of Constantius, 
Sozom. l. 3. c. 5.  an hatred against Athanasius. In this Council they set down diverse sums of Faith: first secretly covering the venom of their heresy, but afterward, as it were repenting, they manifested themslues more clearly in their own colours. After this Council followed terrible earthquakes in the East, wherewith many towns were shaken, especially the town of Antiochia, with continual earthquakes was shaken for the space of a whole year. 
Hist. Mag. Cent. 4. cap. 9  The principal design of the Council was to eject Athanasius, out of his chair, & to alter the sum of Faith set down in the Nicene Council: as evidently appeared, by sending of Syrianus to destroy Athanasius, and to place Gregorius in his room: but Athanasius escaped the danger by the great providence of God, and fled to julius' Bishop of Rome: and the Arrians displaced again Gregorius, and appointed Georgius a man of Cappadocia, and more fit for their purpose, to be bishop of Alexandria.  

Other two Counsels holden in Antiochia by the Arrians.  THe favour that julius' Bishop of Rome showed to Athanasius Bishop of Alexandria, Paulus Bishop of Constantinople, Asclepas Bishop of Gaza, and Lacius Bishop of Adrionopolis, was the cause moving the Arrians to have so frequent meetings in Antiochia: Very sharp letters passed betwixt julius and the Oriental Bishops: 
Socrat l. 2. c. 15  julius blamed them, because they had both rashly and unrighteously deposed the forenamed bishops. They on the other part expostulated with julius, because he had received to his fellowship men deposed by them, whereas none of the East Church had admitted Novatus to their communion, whom the Bishop of Rome had excommunicated.  

Socrat. l. 2 c. 19 Hist, Magd.  After the issue of three year, another Council was convened in Antiochia, about the year of our Lord 348. wherein the Arrians set forth a new sum of their Faith in very ample and prolix manner, and different from all other forms set down before: the copy whereof they sent to the Bishops of Italy, by Endoxius Bishop of Germanicia, and Martyrius, and Macedonius: but the Bishops of Italy would not receive it, contenting themselves with the sum of Faith set down in the Nicene Council.  
IN the year of our Lord, 
The Council of Sardica.  351. by the commandment of Constantius, and his brother Constans, a great national Council was gathered in Sardica, a town of Illyricum, of Dacia. 
Soc. l. 2 c. 20.  Many Bishops of the West, to the number of three hundred, resorted to this assembly, but from the East only seventy six. They who came from the Eastern parts, would not vouchsafe to be present in the Council, except Protogenes Bishop of Sardica, and Osius Bishop of Corduba, had separated from their fellowship Paulus Bishop of Constantinople, and Athanasius Bishop of Alexandria. But the cause of their absenting themselves from the Council, indeed, was this (as Theodoretus prudently recordeth) because the forgers of false accusations against the men of God, 
Theod. l. 2. c. 8.  whose cause was appointed to be judged in this Council, durst not abide the trial of honest judges, and men of unsuspected credit. The Council finding that the Arrians couvicted in conscience, durst not compeare to accuse Paulus, and Athanasius (whom notwithstanding they had deposed in the Counsels of Tyrus and Antiochia) proceeded to the trial of their cause: and findeth all the accusations of the Arrians against Panlus, Athanasius, Asclepas, and the rest, to be but a mass of forged calumnies and lies: Arsenius was found to be alive, whom, the Arrians had alleged, Athanasius had slain: As concerning the overthrowing of the holy Table, and breaking of the holy Cup, by Macarius (whom Athanasius had employed, and therefore the blame was laid upon him) it was found to be a notable lie: because when Macarius entered into the Church of Mareota (where this fact was alleged to be done) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were present in the Church. And such kind of persons were not permitted to be present at the celebration of divine mysteries. Ishyras also, who was the principal forger of all the aforementioned calumnies, was found to have been tied to the bed by infirmity, at that time, when Macarius was alleged to have done all these things. And finally, it was found, that Ishyras had received a Bishopric, as the wages o● iniquity from the Arrians, before he had been admitted Presbyter in any Church. Also the supplicant bills of Paulus, Ascl●pas, Marcellus, etc. were read, tried, and examined, and they were all found honest and upright men, and they were all recommended by the letters of the Council of Sardica, to their own flocks.  
On the other part, the Bishops, whom the Arrians had intruded in the places of the forementioned brethren, they deposed them, and abhorred their memory: such as Gregorius in Alexandria, Basilius in Ancyra, and Quintianus in Gaza: of whom they discerned, that they were not worthy the name of common Christians, 
Theod. ibid.  much less to be called Bishops: commanding all people to forsake their fellowship, and neither to send letters to them, nor to receive letters from them. The like sentence they pronounced against Theodorus of Heraclea, Narcissus of Neronias, Acacius of Caesarea Palestinae, Stephanus of Antiochia, Vrsatius of Sigidun in Mysia, Valens of Myrsa in Panonia, Menophantus of Ephesus, and Georgius of Laodicea, principal patrons of the Arrian heresy.  
The Arrians on the other part assembled themselves in Philippopolis, a town of Thracia, and there they damned of new again, Paulus and Athanasius. Likewise they damned julius Bishop of Rome, 
Sozom. l. 3. c. 11 & 12.  Osius Bishop of Corduba, Protogenes Bishop of Sardica, Maximinus' Bishop of Triere, and many others, whom they cursed also, because they had admitted to their fellowship those Bishops, whom they had deposed.  
Sozomenus is in that opinion, that the Council of Philippolis succeeded the Council of Sardica. From 35. Provinces did Bishops resort unto the Council of Sardica. From this time forward, there was added diversity of affection, unto diversity of opinion: 
A●hanas. epist. ad solitar. vit. argenter. Theod. l. 2. c. 8.  and those who dwelled in the East, did not communicate with them who dwelled in the West. Some Arrian Bishops dwelled in the West, such as Auxentius Bishop of Milan, and Vrsatius, and Valens: But by the vigilant travels of the Bishop of Rome, and other godly Bishops of the West, it came to pass, that these Seminaries of errors did not prevail much in the Western parts. This is that Council, 
Canon 4.  wherein julius' Bishop of Rome, for his good carriage, and good deservings, was appointed to be judge of Appellations, when the like case fell out, that righteous men were oppressed with the unrighteous dealing of Heretics. But remember, that this is a constitution of the Council of Sardica, and not of the Nicene Council: And this was a privilege both personal and temporal, for extraordinary causes, conferred to julius: but not to be extended to all his successors, nor yet to continue at all times.  
IN the year of our Lord, 
The Council of Sirmium.  356. and five years after the Council of Sardica, by the commandment of the Emperor Constantius, a Council was gathered in Sirmium, a town of Illyria (Bullenger calleth it a town of Pannonia) Photinus Bishop of Sirmium, 
Bullen. de Conciliis. Soc. l. 2 c. 29.  had renewed the heresies of Sabellius, and Samosatenus. A disputation was instituted betwixt Basilius' Bishop of Ancyra, an Arrian Heretic, and Photinus a Sabellian Heretic: in which disputation Photinus was thought to be overcome, and was damned by the Council as an Heretic, and banished by the Emperor. In this Council they set down sums of Faith, one in Greek, and two in Latin; wherein, albeit they abstained from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nevertheless they gave great glory to the Son of God. 
Sec. l. 2. c. 30.  But in the end they repented, and by the Emperor's authority, would have recalled back again the copies of the sums of Faith, set forth at Sirmium: but the mandates of the Emperor commanding, in most rigorous form, to deliver back again the copies that were passed abroad, could not bring to pass, that, that thing which was once divulgated, should be again suppressed. The weakness of Osius Bishop of Corduba kithed in this Council, hath been touched in the history of his life.  

The Council of Milan.  AFter that the Emperor Constans, was slain by Magnentius, the whole Sovereignty both of the East and West, was in the hands of Constantius alone. The Arrians moved him to assemble a Council at Milan, partly for ratification of the sentence pronounced against Athanasius in Tyrus, 
Theod. l. 2. c. 15.  and partly for the subversion of the Nicene Faith. The Occidental Bishops to the number of three hundreth, at the Emperor's commandment assembled at Milan. 
Soc. l. 2. c. 36.  But neither would they ratify the deposition of Athanaesius, nor yet alter the sum of faith. And some of them with liberty and freedom, 
Sozom. l. 4. c. 9  accused the Emperor of unrighteous dealing. For this cause many worthy Bishops were banished, such as Liberius, 
Ruff. l. 1, c. 20.  Bishop of Rome, Paulinus B. of Triere, Dionysius B. of Alba, Lucifer B. of Calaris in Sardinia, Eusebius B. of Vercellis in Liguria. If in this Council Osius B. of Corduba, was banished, as The●doretus recordeth, it would appear that the Council of Milan preceded the Council of Sirmium: 
Sozom. l. 4.6.  because that Osius immediately after he was reduced from banishment, was compelled to address to the Council of Sirmium. But I have followed the order of Ecclesiastical writers.  

The Council of Ariminum. Soc. l. 2. c. 39 Theod. l. 2● c. 26  IN the year of our Lord, 363. and in the two and twentieth year of the reign of Constantius, the Arrians having a great vantage of the flexible mind of Constantius moved him to appoint a place wherein a general Council should be gathered, for confirmation of their Faith. Whether this place was the town of Nicomedia, or Nice, always it was shaken with earthquake, and the God of heaven hindered the purposes of their minds.  
The next course was, that two national Counsels should be convened, 
Soc. l. 3. c. 37.  one at Ariminum in Italy, as a meet place for for the Bishops of the West to convene at, and another in S●l●●cia, of Isauria, as a meet place for assembling of the Oriental Bishops. To the Council of Ariminum, more than four hundred Bishops did resort. 
Sozom l 4.17.  In this national Council compeared Vrsatius and Valens, with Germanus, Auxentius, and Caius, and Demophilus, desiring that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as words not found in Scripture, and grounds of unsupportable contention in the Church, should be canceled, and razed out of the sum of Faith: and that the Son of God should be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, of like substance with his Father. The Fathers convened at Ari●ninum, 
Theod. l. 2. c. 19  altogether disliked this proposition of Vrsatius, and Valens, and adhered for the most part of them closely to the Nicene Faith, and excluded from the fellowship of the Church, 
Sozom. l. 4. c. 18.  Vrsatius, and Valens, with their complices above mentioned, as the letter of the Council written to the Emperor, clearly bears. With the letter the Council sent twenty Ambassadors, chosen and selected men, who should give further instruction to the Emperor, concerning the matter of Faith. But Vrsatius, and Valens prevened the Ambassadors of the Council, and by sinistrous informations, hindered them from access to the Emperor: only their letter was read, whereunto the Emperor turned a differing answer, bearing, that for the present he was busied with weighty affairs of the kingdom, but when he should find any breathing time, he would hearken unto them. The Council sent the second time to the Emperor, 
Soz. l 4. c. 19  desiring they might have liberty, before the winter season, to return to their own flocks: and herewithal they assured the Emperor, that in the matter of Faith, they would adhere to that which was comprehended in the former letter. To this second message no answer was returned: Therefore the Bishops wearied with long attendance, returned every man to his own flock: the Emperor counted this dissolution of the Council, without warrant of his authority, to be a contempt of his Sovereignty: Therefore he gave charge to Valens, to publish the sum of the Arrian Faith read in Ariminum, albeit it was both disapproved and rejected: with power also to Vrsatius and Valens, to eiect those bishops out of their places, who would not subscribe to the Arrian Faith, and to ordain others in their room. Vrsatius and Valens, being strengthened with the Emperor's commandment, not only troubled the Churches of the West; 
Soc. l. 2 c. 37.  but also went to Nica, a town in Thracia, where they gathered a number of Bishops of their own faction, and approved the sum of Faith read by Arrians (in Ariminum, being first translated into the Greek language) and this they called the Nicene Faith, deceiving themselves with vain hopes, as if men had been so senseless, as to be altogether deceived by the similitude of words, Nica in Thracia, and Nice in Bithynia. Moreover, Athanasius was as yet alive, who could have discovered both the blasphemy of the Arrians at Sirmium, and the falsehood of the Arrians at Nica: for at Sirmium, in the first Session of the Council, it was written by the Clerk of the Council, Present Constantio sempiterno, & Magna Augusto, Consulibus Eusebio & Hypatio. 
Sozom. l. 4. c. 17  Lo, saith Athanasius, writing to his friends, the Arrians will not call the Son of God everlasting, but they say, there was a time, wherein he was not: but they call the Emperor Constantius, being a mortal man, everlasting Emperor.  

The Council of Seleucia. Acts 13, 4● Soz. l. 4 c. 22.  SElucia is a town of Isauria, or Cilicia, from whence Paul and Barnabas sailed to Cyprus. Isauria lieth betwixt Lycaonia and Cilicia, and in an ample signification it comprehendeth Cilica. In this town convened 160. Bishops of the East, in the month of December, of that same year of our Lord, wherein the Council of Ariminum, was assembled. Leonas one of the Princes of the Emperor's court, and Lucius, otherwise called Lauritius, Captain of the bands of soldiers in Isauria, were appointed to attend the peace of the assembly, and that all things should be done decently, and in order. The Emperor gave commandment, that the matter of faith should be first entreated: but afterward he gave commandment, that the lives of them who were to be accused, 
Soc. l. 2. c. 29.  should first be examined: Whereupon arose contention in the assembly: some urging the matter of Faith to be first entreated: others craving that the lives of such as were accused or deposed, should be first examined: and both parties grounded themselves upon the warrant of the Emperor's letters. The principal ring leaders of the one faction, were Acacius Bishop of Caesarea Palestinae, Georgius Bishop of Alexandria, Vranius of Tyrus, Eudoxius of Antiochia, and their followers exceeded not the number of two and thirty. On the other side were Georgius Bishop of Laodicea in Syria, Sophronius of Pompeiopolis in Paphlagonia, Eleusius of Cyzicus: and the greatest number of the Council followed the opinion of these Bishops. So it came to pass, that the most part thought it expedient, that the matter of Faith should be first entreated.  
After this, the Council was of new again divided into three factions. Acacius, and his complices thought meet, that the form of Faith should be altered. The most part were in a contrary opinion, that the sum of the Nicene Faith should be kept, only the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, should be left out. Sylvanus Bishop of Tarsus, was in the third opinion, that the sum of Faith compiled in Antiochia, at the dedication of the Temple, should be kept. Plurality of voices prevailed, that the Son of God should neither be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, like unto his Father, because in Scripture he is called the image of the invisible God. And they consented to excommunicate all those, who called the Son of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, unlike unto the Father. Now Acacius, and his complices, who were indeed Anomaei, would have seemed to accord with the rest of the Council: but when it was demanded of them, in what sense they counted the Son alike unto the Father? They answered, that he was like in will, but not in substance. After that much disputation and little agreement had been, Leonas a secret favourer of Acacius, dissolved the assembly. Nevertheless, the Fathers of the Council convened, 
Soz. l. 4. c. 22.  to judge the cause of Cyrillus Bishop of Jerusalem (whom the Acacians had deposed) and warned the Acacians to be present, but they would not compeare. Therefore the Council proceeded to the deposition of Georgius Bishop of Alexandria, Acacius Bishop of Caesarea, Vranius Bishop of Tyrus, Patrophylus Bishope of Schythopolis, and Eudoxius Bishop of Antiochia, in whose place they substituted Avianus, a Presbyter in Antiochia, others call him Adrianus. The Acacians laid hands on Avianus, and delivered him into the hands of Leonas and Lauritius, and they banished him. The Council protested against Leonas and Lauritius, and the Acacians, that they violated the Decree of the Council: and without further delay, they address to Constantinople, to give information to the Emperor. But the Acacians prevented the rest, and misinformed the Emperor, and accused the Council, and persuaded him to reject the sum of Faith agreed upon in Seleucia.  

The Council of the Acatians at Constantinople.  THe wrath of the Emperor against the Fathers of the Council of Seleucia, made the rest to be dispersed: only the Acacians remained still in Constantinople, and they gathered together fifty Bishops, out of Bythinia, and other near adjacent places. In this Synod they confirmed the sum of Faith read by Vrsatius, and Valens, in Ariminum. It is judiciously observed by Socrates, that after the Council of Nice, 
Soc. l. 2. c. 41.  the Arrians in the multiplied conceits of their wavering minds, set forth nine diverse sums of faith, to wit, in the dedication of the Church of Antiochia, two forms. The third by those who adhered to Narcissus, was exhibited to Constance in France. The fourth was sent by Eudoxius to Italy. In Sirmium three forms were indicted: whereof one was read in Ariminum, with noting the names of the Consuls, in whose time it was written. The eight was the sum of Faith set forth in the Council of Seleucia. The ninth was the sum of faith, set down in Constantinople, with this addition, that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be silenced when Preachers spoke of God. Thus we see, that there is no end of wandering, when men have once forsaken the narrow path of the truth of God.  
THe Emp. Constantius, 
The fourth Council of Antiochia, gathered by Constantinu●.  & the rest of the Arrians, were like unto a troubled sea, that cannot take rest: yet another council must be gathered in Antiochia, for abjuring both the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so that in time to come no man shall call the Son of God consubstantial with the Father, nor yet of a different substance from the Father. The bishops convened thought expedient, before they entreated concerning the Faith, 
Theod. lib. 2. cap. 31.  that the chair of Antiochia, vacant at that time without a B. should first be provided: choice was made of Meletius, sometime B. of Sebastia, in Armenia. He received ordination by Arrians, who subscribed also to his admission, & their hand-writs were delivered into the custody of Eusebius Samosatenus. But when Meletius disappointed the expectation of the Arrians, they procured his banishment, & that Euzoius should be placed in his stead. 
Theod lib. 2. cap. 32.  Likewise Eusebius Samosatenus for no minassing & threatenings of the Emp. would deliver back again the subscriptions of the Arrians: so that the Emp. both commended & admired the magnanimous courage of Eusebius. This Council was holden in the 25 year of the reign of Constantius. In it the Arrians could not perfect their intended purpose to invent a new sum of faith, which would have made not the tenth form of faith indicted by them, because Constantius got knowledge of the seditious attempts of julian, & he left the Council to preveene the enterprises of julian, but he fell sick by the way, and died at Cilicia.  
Under the reign of julian & jovinian some particular counsels were assembled: 
Hist. Magis.  such as a Council in Alexandria, gathered by Athanasius & Eusebius Vercellensis, for damning old heresies, and confirming the Faith. 
Sozom. lib. 5, cap. 3.  Another in Palestina, for ordaining a B. in Maiuma. Another in Antiochia by the Acacians, under the reign of jovinian. These wandering stars, accustomed to accommodate themselves to times, 
Socrat lib. 3. cap. 25.  places, and persons, to gain favour at the Emperor's hands, they subscribe the Nicene Faith. But I set forward to the rest.  

The Council of Laodicea. Apocal. 3.  LAodicea is the Metropolitan town of Phrygia, and one of the seven Churches of Asia, to whom the Apostle john, when he was banished in Pathmos for the word of God, did write his Epistles. This description I have premitted, to distinguish Laodicea of Syria, a city near approaching to Antiochia, and whereof frequent mention is made in the Ecclesiastical History, from Laodicea of Asia. In this town, Laodicea of Asia, a Synod was gathered, after the death of jovinian, 
Hist. Magd.  about the year of our Lord 368. Nothing was determined in this Council concerning matters of Faith: 
Gratian. distinct. 16.  but only constitutions concerning Ecclesiastical policy were made in number 59 In this assembly the worshipping of Angels is damned, as horrible idolatry, and a forsaking of Christ. 
Canon 35.  And the books of holy Canonicke Scripture which are to be read in time of holy Convocations of people, are particularly reckoned out, both of old & new Testament. And in this Catalogue of canonicke books, 
Canon 59  no mention is made of the books of the Maccabees, of Ecclesiasticus, and other Apocreeph books.  

A Council in Illyricum.  Under the reign of the Emperors, Valentinian and Valens, and about the year of our Lord 370. With advice of both the Emperors a Council was gathered in Illyricum, wherein the Nicene Faith had confirmation and allowance. 
Sozom. lib. 4. cap. 8.9.  The Emperor Valens was not as yet infected with the poison of the Arrian heresy.  

The Council of Lampsacum  LAmpsacum is a town situated about the narrow passages of Hellespontus. The Macedonian heretics sought liberty from the Emp. Valens, to meet in this town, who granted their petition the more willingly, because he supposed that they had accorded in opinion with Acacius & Eudoxius: but they ratified the Council set forth at Seleucia & damned the Council holden at Constantinople by the Acacians. 
Socrat. l. 4. c. 6. Sozom. lib. 6. cap. 7.  The Emp. Valens being deceived of his expectation, commanded them to be banished, and their Churches to be given to the favourers of the opinion of Eudoxius. 
Socrat. lib. 4. cap. 11. & 12.  This dash constrained the Macedonians to take a new course, and to aggree with Laberius Bishop of Rome. But these Chameleons when they had changed many colours, they could never be white, that is, sincere and upright in Religion.  
Under the Emperor Valentinian in the West, 
The Council of Rome.  Damasus bishop of Rome gathered a Council in Rome, 
Theod. lib. 2. cap. 22. Sozom. lib. 6: cap. 23.  wherein he confirmed the Nicene Faith, and damned Auxentius Bishop of Milan, with Vrsatius, Valens, and Caius. Likewise he damned Apollinaris, and his disciple Timotheus.  
IN the year of our Lord 38.3. or as Bullinger reckoneth, 
The second General Council.  385 in the third year of the reign of Theodosius, a General Council was gathered at Constantinople, consisting of 150. Bishops, of whom 36. were entangled with the heresy of Macedonius, who called the Holy Spirit a creature, 
Theod. lib. 5. cap. 8.  a minister, & servant, but not consubstantial with the Father and the Son. In this Council the Macedonian heretics were lovingly admonished to forsake their error, & to embrace the true faith and that so much the more, because they had once already sent messengers to Liberius, and professed the true Faith. But they continued obstinately in their error, & departed from the Council. The heresy of Macedonius was damned, the Nicen faith confirmed, with amplification of that part of the Symbol which concerned the holy Spirit, in this manner: I believe in the holy Spirit our Lord, giver of life, who proceedeth from the Father, & with the Father, and the Son, is to be worshipped, & glorified. They ordained Nectarius B. of Constantinople; & that Constantinople should have the prerogative of honour next to Rome. 
Theod. ibid.  Great care was had of Provinces, that they should not of new again be infected with Heresies. For this cause the name of patriarchs in the Council of Nice appropriated to a few, in this General Council is communicated to many. 
Theod. ibid.  To Nectarius Megapolis and Thracia was allotted: Pontus to Hellodius, Cappadocia to Gregorius Nyssenus, Meletina and Armenia to Otreius. Amphilochius attended upon Iconium and Lycaonia, Optimus upon Antiochia and Pisidia, 
Sozom. lib. 7. cap. 7.8.9.  Timotheus upon the Churches of Egypt. Laodicea was recommended to Pelagius, Tarsus to Diodorus, and Antiochia to Meletius, who was present at the Council, and ended his life in Constantinople. To other Bishops a care and solicitude of their own bounds was committed, with this caveat, that no man should invade the bounds belonging to another, but if necessity so required, Synods should be assembled, and every one being desired, should mutually assist his neighbour.  

Another Council at Constantinople.  THe great affairs of the Church, & the care of their brethren in the West, compelled them to meet again in Constantinople, where they wrote a Synodicke letter to Damasus B. of Rome, to Ambrose, Britto, Valerianus, Acholius, Anemius, Basilius, 
Theod. lib. 5. cap. 9  & to the rest of the Bishop's conveened at Rome, Wherein they declare the manifold troubles they had sustained by heretics: & now albeit in the mercy of God they were ejected out of the sheepe-folds, yet like unto ravening wolves they were lurking in woods, seeking opportunity to devour the sheep of Christ. They excuse their absence, because the infirmity of their Churches newly recovered from the hands of heretics, could not permit many of their number to journey to Rome. Always they sent their beloved brethren Cyriacus, Eusebius, & Priscianus, to countenance the assembly at Rome. In matters of Discipline they recommended unto them the Canons of the Council of Nice: 
Theod. ibid.  namely, that Ecclesiastical honours should be conferred to persons worthy, & that with the special advice and consent of the Bishops of that same Province, with assistance of their confining neighbours, if need required. After this manner was Nectarius B. of Constantinople, Flavianus B. of Antiochia, & Cyrillus B. of jerusalem, ordained. here mark, that the consent of the Bishop of Rome was not necessary to the ordination of the Bishops of the East. And the usurped authority of the Bishop of Rome smelleth of Novelty, and not of Antiquity. This Synodicke letter sent from Constantinople, would seem to import, that the Council which Damasus gathered at Rome, was assembled in the days of Theodosius, or else that he had gathered two assemblies in Rome at diverse times, and yet for own purpose.  
GOdly Emperors and Kings, 
The third Council holden at Constantinople, under the reign of Theodosius. 2 Sam. 5. Psalm. 122.  such as Constantine, Theodosius, and David, were very careful of the unity of the Church, that it might be like unto a compact City, as jerusalem was when the tower of jebus was conquised, than the people worshipped one God, were obedient to one Law, and subject only to one Sovereign. Theodosius in the fifth year of his reign, caring for the peace of the Church, convened a great Nationáll Council at Constantinople, not only of Homousians, but also of Arrians, Eunomians, and Macedonians, hoping that by mutual conference possibly they might in end accord. The good Emperor consulted with Nectarius Bishop of Constantinople, 
Socrat. l. 5. c. 10.  Nectarius with Agelius a Bishop of the Novatians, Agelius with Sisinius, an eloquent man, and a mighty Teacher, and a Reader in his Church. 
Sozom. lib. 7. cap. 12.  This man considering, that by contentious disputations, Schisms were increased, but not quenched, gave this advice to Nectarius, that he should counsel the Emperor to demand of Heretics, in what account they had the holy Fathers, who preceded their time. The Heretics at the first spoke reverently of the Fathers: but when they were demanded, if in matters of Faith they would give credit to the testimony of the Fathers, the Heretics were divided amongst themselves: Therefore the Emperor rend in pieces the sums of the Arrian, Eunomian, and Macedonian, faith: and ordained the Homousian Faith only to have place.  
THe second Council of Carthage was assembled under the reign of Theodosius, 
The second Council of Carthage.  near unto the time of the General Council holden in Constantinople. In it, first the sum of the Nicene Faith is confirmed. The continency of Bishops, 
Tom. 1. Concil.  Elders, and Deacons, is recommended, with abstinence even from matrimonial society: so early began men to be wiser than God: But in the twelfth Canon of the third Council of Carthage, it may be perceived, that this constitution (as disagreeable from God's word) was not regarded, because Bishops in Africa married, and had sons and daughters: and these are inhibit to marry with Infidels and Heretics in the Canons a foresaid. The making of Chrism, and consecrating of holy Virgins, is ordained only to belong to Bishops. The Canons of this Council, for the most part, tend to this, to advance the authority of their Bishops, fore-smelling (as appears) the usurpation of pre-eminence in the Bishops beyond sea.  

The third Council of Carthage.  THe third Council of Carthage was assembled in the year of the Lord 399. Aurelius' Bishop of Carthage seemeth to have been Moderator of the Council: Augustine Bishop of Hippo was present. Many good constitutions were accorded upon in this Council: 
Canon 6.  as namely, that the Sacraments should not be ministered to the dead.  

Canon 12.  That the sons and daughters of Bishops, and others in spiritual offices, should not be given in marriage to Pagans, Heretics, or Schismatics.  

Canon 15.  The men in spiritual offices should not be entangled with secular business, according to the precept of the Apostle, 2. Tim. 2. verse, 4.  

Canon 16.  That men of the Clergy should practise no kind of usury.  

Canon 18.  That no man shall be ordained Bishop, Elder, or Deacon, before he have brought all persons of his own family to the profession of Christian Religion.  

Canon 19  That Readers, who are come to perfect years shall either marry, or else profess continency.  

Canon 24.  That in the ministration of the Sacrament, or Sacrifice, (to wit, Eucharistike) nothing should be offered, except bread and wine mixed with water, of the fruits of the Corns and Grapes.  
That the Bishop of Rome should be called the Bishop of the first seat, 
Canon 40.  but not the high Priest, nor the Prince of Priests.  
That nothing, 
Canon 47.  except holy Canonicke Scripture, should be read in the Churches, under the name of holy books.  
ABout the year of our Lord 401. 
The fourth Council of Carthage.  under the reign of Honorius, was assembled again a great national Council in Carthage, of 214. Bishops. Augustine Bishop of Hippo was also present at this Council. Many Canons were set down in this Council, almost equal with the number of convened Bishops.  
That persons married, 
Canon 13.  for reverence of the blessing pronounced to the marriage, should not company together the first night after their marriage.  
That the Bishop should have his dwelling place near unto the Church, 
Canon 14 and 15.  his house-holde-stuffe should be uncostly, his fare should be course, and undelicate, and that he should conquiese authority unto himself by fidelity and uprightness of an holy conversation.  
That a Bishop should not spend time in reading the books of Pagans: 
Canon 16.  the books of Heretics, if necessity required, he might read.  
That a Bishop entangle not himself deeply with household business, 
Canon 20.  to the end he may attend upon reading, Prayer, and Preaching.  
That a Bishop admit no man unto a spiritual office, 
Canon 22.  without advice of the Clergy, and consent of the people.  
That a Bishop without advice of his Clergy, 
Canon 23.  pronounce no sentence, else it shall have no force, except they confirm it.  
That a Bishop sitting, 
Canon 34.  shall not suffer a presbyter to stand.  
That an assembly of Heretics convened together, 
Canon 71.  shall not be called Concilium, but Conciliabulum.  
That he who communicateth with an Heretic, 
Canon 73.  shall be excommunicate, whether he be of the number of the Laikes, or of the Clergy.  

Canon. 95.  That such as refuse to give unto the Church, the oblations of defunct persons, shall be excommunicate, as murderers of the poor. here mark what is meaned by Oblationes Defunctorum, not soulmasses, said for the defunct, but the charity which they have in testamental legacy to the poor, 
Canon. 100  That no woman shall presume to baptise.   

CENTURIE V.  
COncerning Counsels gathered in the days of Arcadius and Honorius, 
Counsels at Constantinople against job. Chrysostome.  by Epiphanius in Cyprus, and Theophilus in Alexandria, under pretence of damning the books of Origen; and in Constantinople, first and last, by the malice of Eudoxia, the Emperor Arcadius wife: to the deposition of john Chrysostome Bishop of Constantinople: I hope I have not need to make a new declaration of things, which are amply declared in the preceding history.  
ABout the year of our Lord, 
The fifth Council of Carthage.  419. a great number of Bishops were assembled in the Town of Carthage, whose names are particularly expressed in their Synodicke letters, sent to Innocentius the first, Bishop of Rome. In this assembly, 
Aug. Epist. 90. & 91.  they damned the opinions of Pelagius, and Coelestius (which hath been above rehearsed) as heretical. The answer that Innocentius returned to the Council, is intermixed with words of swelling pride, as if no Decree could be firm, until it had allowance of the Roman chair: yet the fifth Council of Carthage had pronounced Anathema against the opinions of Pelagius, and Coelestius, before they sent their letter to Innocentius.  
Amongst the canons of this Council, the two last are to be remarked: namely, the fourteenth, and fifteenth canon. The one declareth, 
Canon 14.  that no Church was consecrated without the relics of the Martyrs: 
Canon 15.  the other declareth, that adoration of relics at this time, was the custom of Ethnics: supplication is appointed to be made to the Emperors, that relics which are found in Images, groves, or trees, or such other places, should be abolished.  

The first Council of Toledo.  THe first Council of Toledo in Spain, was assembled under the reigns of Arcadius and Honorius. The year of our Lord wherein this Council was gathered, is much controverted: therefore I overpasse it, contenting myself with some notice of the time of the Emperor, in whose time the Council was gathered. It seemeth to have been assembled for confirmation of the Nicene Council, and refutation of some errors. The canons concerning prohibibition of marriage to some persons, 
Canon 17.  are foolish, and the admitting of a man to the communion, who wanteth a wife, and contenteth himself with one concubine only, is foolisher: so perilous a thing it is, in a jot to depart from the certain rule of the written Word of God.  

The Council called Milevitanum.  MIlevitum is a town of Numidia: in it many Bishops were assembled under the reign of Arcadius, whose names are particularly expressed in the letter sent from the Council to Innocentius Bishop of Rome, which letter is inserted in the Epistles of Augustine, together with the answer of Innocentius the first. 
Epist. 92. & 93  Two principal causes moved them to assemble together. First, to finish the work they had begun, in the fifth Council of Carthage, in condemning the heresies of Pelagius, and Coelestius, by whom, as yet, many were deceived, and perverted from the true faith. Augustine Bishop of Hippo, was not only present, but also Precedent. The opinions of Pelagius and Coelestius, concerning the power of man's nature, not supported by the grace of God, and freewill of man to do good of itself, is so solidly refuted, and that by arguments taken out of holy Scripture only; that it is to be wished, that other Counsels had followed the example of this Council, wherein Augustine was Precedent.  
The other cause of the meeting of this Council, was to constitute canons concerning Ecclesiastical discipline, specially, that no man should make appellation from his own Bishop to Bishops beyond Sea, but in case his own Bishop did him wrong, 
Canon 22.  than he should appeal unto an assembly of African Bishops, but he who would needs appear to Bishops beyond Sea (meaning chiefly of the Bishop of Rome) let him be secluded from the communion of all African Bishops. The cause of Apiarius, and his Bishop Vrbanus Siccensis seemed already to be wakened, and the Fathers of this Council fore-smelled that he was to appeal to the Bishop of Rome; like as he did indeed, to Zosymus the successor of Innocentius: and therefore, like wise men in due time, they made this constitution. Innocentius received the Counsels letter from a brother named julius, and approved the condemnatory sentence, pronounced against Pelagius and Coelestius: but mark the words of Innocentius letter, Frater, & Coepiscopus noster Iulius dilectionis vestraeliteras, quas ex Milevitano cura fide● propensiore misist●s, mihi●nopinanter suggessi●: that is to say, Our brother and fellowship julius, brought unto me unawares your brotherly letters, which ye sent unto me from the Council Milevitanun, with a care very bend for the Faith. The word inopinanter, declareth, that he received their letter before he knew that any such Council was gathered, for the Bishops of Rome as yet took not upon them that authority, to be the only appointers of general and national Counsels. Pelagius after this Council, compeared before a Council in Palestina, and seemed to renounce his errors, but he spoke deceitfully, as Heretics are accustomed to do: but he set forth nothing in writing to destroy the error he had builded, and to procure the safety of them whom he had entangled with the snares of deceitful errors, 
Aug. Epist. 95.  as the Epistle of Aurelius, Alipius, Augustinus, Evodius, and Possidius, written to Innocentius, doth declare. Obscure Counsels I have not overpassed with silence, and do mind, God willing, to keep the like order in time to come.  
IN the year of our Lord, 
The sixth Council of Carthage.  402. and under the reigns of Honorius, and Theodosius, the second, a great national Council was assembled in Carthage: two hundred and seventeen bishops were present at this Council, 
Hist. Magd. cent 5 cap. 9  and it continued for the space of six years. Aurelius' Bishop of Carthage, was Moderator. Three Bishops of Rome, to wit, Zosymus, Bonifacius the first, and Coelestinus, endeavoured with all their might to persuade the African Bishops, that they were under the sovereignty and jurisdiction of the Bishops of Rome: but all in vain, as the issue of this Council will prove. The ground of the great controversy betwixt the Bishops of Rome, and the sixth Council of Carthage, was Apiarius Presbyter Siccencis, a wicked man, and justly excommunicate, not only by his own Bishop Vrbanus, but also by a Synod of other near approaching Bishops. He appealed to Zosymus Bishop of Rome, a City of refuge to all villainous men, as appeared by the insolent form of his carriage, toward his brethren in Africa: for before he had heard the causes wherefore they had excommunicated this wicked man Apiarius, he absolved him, and admitted him to his communion. Moreover, understanding that a Council was to be convened in Carthage, he sent thither Ambassadors to plead the cause of Apiarius, to procure the excommunication of Vrbanus; and in case this succeeded not, to desire that this question might be remitted to the determination of the Roman Bishop, as undoubted judge of appellations, according to an act of the Council of Nice. The Fathers of the Council of Carthage answered with great modesty that they knew no such act, to have been made in the Council of Nice. Always time is granted to the Bishop of Rome, to prove that such right belongeth to him by an act, of the Council of Nice. Zosymus the first alleadger of this false act, 
Soc. l. 7. c. 11.  continued short time in office: for he ended his course within the space of one year, and few months. Bonifacius the successor of Zosymus, seriously urging the same prerogative, to be judges in all causes of appellation, according to the act of the Council of Nice. When all the acts were read, both in the Latin and Greek exemplars, and no such act was found, the Ambassadors of Bonifacius returned to him with this answer, that the principal Registers ought to be searched, which were to be found in Constantinople, Alexandria, and Antiochia: and in the mean time no man should be challenged for appealing to the Bishop of Rome, until this question had an end, by viewing of the authentic Registers. Cyrillus Bishop of Alexandria, and Atticus Bishop of Constantinople, sent to the Council of Carthage, the just copies of the acts of the Council of Nice: but no such act was found, 
Soc. l. 7.11.  as was alleged by Zosymus and Bonifacius: and by this time Bonifacius also ended his life: for he sat not above three years. The Epistle sent from the sixth Council of Carthage, declaring that they found the act aforesaid, alleged by the ambassadors of the Bishop of Rome, to be supposititious and false, this Epistle (I say) was directed to Bonifacius: but seeing he had ended his life, it came into the hands of Coelestinus, the successor of Bonifacius, who insisted by the same ambassadors, who were employed before, to wit, Faustinus a Bishop, and Philippus and Asellus, two Presbyters, to have Ap●arius received into favour, and the African Bishops to be subject to the Bishop of Rome: but their travels were bestowed in vain. The last period of this controversy was this, that Ap●arius despairing of help from the Bishops of Rome, confessed his faults, and humbly submitted himself to the Council of Carthage. 
Hist. Magd. cent. 5. cap. 9●  And the Ambassadors of Coelestinus returned with this answer, that the Bishop of Rome had no authority over the Bishops of Africa: but he who thought himself to be wronged, let him complain to a national Council, and if the national Council also did him wrong, then let him complain to the general Council, but no appellation to be made in time to come from Africa to the Bishop of Rome.  
Under the reigns of Arcadius and Honorius, 
The Council called Bagiense  and about the year of our Lord, 433. The Donatists assembled themselves in a town of Africa called Bagaia, in frequent number: for they are counted 310. who were present at this Council. The principal purpose of their meeting, was for deposition of Maximianus Bishop of Bagara, who fell from their society, and drew many others from their heresy: him they deposed and accursed. I have made mention of this unhappy Council for two causes: First, to declare the uncessant diligence of Heretics, in advancing a doctrine of lies, for it was a strange thing, that for the deposition of one man, so many should assemble themselves in one town: seldom were so many present at Occumenicke Counsels, as were at this convention. Secondly, to declare the effromed peartnesse of Heretics, when they are met together, all that they do is ascribed to the holy Spirit: for in their definitive sentence against Maximianus, they borrow the words of the holy Apostles, 
Acts 15.  Placuit Spiritui sancto qui in nobis est: that is, It hath pleased the holy Spirit, who is in us. Yet were they guided by Satan, and not by the holy Spirit, in all the actions of this Council.  

The first Council of Ephesus general.  IN the eight year of the reign of Theodosius the second, was a general Council assembled in Ephesus, against the Heretic Nestorius' Bishop of Constantinople, of whom Socrates writeth, that the first ground of his heresy was the speeches of a Presbyter in his Church called Anastatius, whom he had in reverend account. This Anastatius upon a time teaching in the Church, 
Soc. l. 7. c. 32.  said, let no man call the Virgin Marie the mother of God, whereupon ensued great trouble in the Church, for they were assured of the divinity of Christ. And Nestorius not willing that the man should be disesteemed, whom he so much regarded: he chopped oft in his Sermons, upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not willing to give unto the blessed Virgin so great an honour. When the Council of Ephesus was assembled, consisting of the number of two hundreth Bishops and above, and Cyrillus Bishop of Alexandria, was appointed Moderator, by the ordinance of the Emperors, who commanded the Council to be gathered; Cirillus began to embark, and to agitate the question, before john Patriarch of Antiochia, and his company could be present at the Council. At the first meeting, Nestorius being present, in the town of Ephesus, utterly spoilt his cause, and added to his former opinion borrowed from Anastatius, that they thought it an indignity done to the only begotten Son of God, to speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Acta Synodi Ephesina.  were all reproachful words to be spoken of the Son of God, that is, that he was nourished upon milk, that he was borne of a maid, that he was two months or three months old, all these words he counted to be reproachful words to be spoken of the Son of God. The Fathers of the Council were all highly offended at these words, and warned him to be personally present at the Council, but he refused to appear, until the time that john Patriarch of Antiochia, should be present at the Council. Cirillus Bishop of Alexandria, was a man prompt, and forward in all causes, both good and bad, and he would not linger until the coming of john Patriarch of Antiochia, and his company, but forthwith he caused his books and writings to be examined, wherein it was clearly found, that he said the Son of the Virgin Mary was not God, but only that God was with him: so he denied the personal union of the divine and humane Nature. The Fathers of the Council upon this ground damned Nestorius as an Heretic, 
Soc. l. 7.32.  and Nestorius on the other part gathered the Bishops of his ownefaction, and damned Cirillus Bishop of Alexandria, and Memnon Bishop of Ephesus.  
After this, john Patriarch of Antiochia came to Ephesus, whose coming rather increased, then diminished the schism: for he was so angry against the precipitation and hastiness of Cirillus, that he would not adjoin himself to the Council: hereupon followed mutual excommunications: john Patriarch of Antiochia, excommuicated Cyrillus and Memnon: and they▪ on the other part excommunicated him, and his 〈◊〉 who came not to the Council: yet in the mercy of God, this schism that fell out last amongst good men was cured, and they were reconciled, and the Heretic Nestorius was banished to Oasis.  

The first Council of Ephesus.  BEfore Theodosius the second had ended his life, Flavianus Bishop of Constantinople, had gathered a particular Council, and damned Eutyches an Abbot of Constantinople, because he affirmed, that in Christ, after the union of the divine and humane natures, there was no longer two natures. This absurd opinion Flavianus damned as heretical. Notwithstanding, Chrysaphius, the chief Governor of the Emperor's Palace, was a friend to Eutyches, and a favourer of his heresy. And he procured at the Emperor's hands, 
Eva. l. 1. c. 9.10  that Eutyches cause should be judged in a more frequent assembly, to be gathered at Ephesus, and wherein Dioscorus Bishop of Alexandria should be Moderator. In this assembly Dioscorus dealt imperiously, like unto an headstrong Heretic. He called upon Eutyches, and required a confession of his faith, which when he had given, not expecting the votes of others, who were present, with clamour and out-crying, he gave allowance unto it, as if no more were requisite in a Council, except only the suffrage and vote of the Moderator. Likewise he suffered not the letters of Leo Bishop of Rome, sent to the Council, to be read. Thirdly, he absolved Eutyches, and 300 Monks, all entangled with this heresy, 
Hist. Magd. cent. 5. c. 9  whom Flavianus had justly excommunicated: and last of all, he excommunicated Flavianus, and caused him by the tumult of his factioners, to be so rudely and discourteously entreated, that he was trod under foot, and was so wounded, that within three days after he ended his life: for this cause, this Council was called a Council of brigandrie.  

The Council of Berytus.  THe Council of Berytus in Phoenicia, wherein the cause of Ibas Bishop of Edessa (whom Dioscorus had deposed) was wakened, and he was justified and absolved, I purposely pass by, because the controversy against Ibas, will be discussed in a greater assembly.  
And the Council called Agathense in France, 
The Council called. Agthense.  wherein albeit there be a great number of Constitutions, yet nothing is more remarkable in it than this; that they grant they had liberty to meet together by commandment of Alaricus king of Goths, who at that time had sovereignty in that part of France called Gallia Narbonensis where the Council was gathered: so that in all countries, Counsels, both general and national, were convened by the authority of Princes.  
IN the year of our Lord 454. and in the third year of the reign of the Emperor Martianus: 
The general Council of Chalcedon. Funct. chron.  a general Council was assembled at Chalcedon a town of Bythinia, lying directly over against Constantinople. Martianus the Emperor was in person present at the Council, and of Bishops, and reverend Fathers, from all parts of the world six hundreth and thirty. The like whereof happened not in any general Council preceding this time. The patriarchs were all present at this Council, 
Euagr. lib. 2. cap. 4.  either in proper person, or by their Ambassadors. Anatolius Bishop of Constantinople, Dioscorus Bishop of Alexandria, Maximus Bishop of Antiochia, juvenalis Bishop of jerusalem: and in stead of Leo Bishop of Rome, his Ambassadors Pascasianus a Bishop, Lucentius, Bonifacius, and Basilius Presbyters, with a Christian brother julianus.  
Martianus entreated all the Fathers of the Council to think that he gave his presence to the convention, not for ostentation of his power or virtue, but only for desire that the true faith should be confirmed and established, and that by his authority all tumults of men disobedient to the Council, might be repressed. Above all craving of them, or rather charging & commanding them, that they should decern nothing repugnantto the acts of the Council of Nice.  
The Ambassadors of Leo Bishop of Rome craved that Dioscorus Bishop of Alexandria should not sit in the Council as a judge, 
Euagr. lib. 2. cap. 4.  but that he should stand, and answer to things that were to be objected unto him. Which petition being granted, Eusebius B. of Dorileum stood up, and accused him of three things. First, that he had been an adversary to the true faith, in absolving Eutyches a notable heretic in the second Council of Ephesus: Secondly that he was a murderer of Flavianus Bishop of Constantinople a constant defender of the true faith: and thirdly that he had done himself wrong in deposing him without a cause, and therewith he desired his letter to be read. The Council not only read his letter accusatorie, but also read all the acts of the second Council of Ephesus, and heard the reports of Bishops, who were present at the Council of Brigandrie, and consented against their hearts to the deposition of Flavianus, because Dioscorus had bands of soldiers sent by Chrysaphius in the name of the Emperor Theodosus 2. to compel simple men to obey all his desires. All this being considered, together with his unmannerly rudeness, who would not suffer the letter of Leo Bishop of Rome to be read in the Council aforesaid, and finally that he had most unjustly and unadvisedly excommunicated Leo Bishop of Rome.  
The Council of Chalcedon cited Dioscorus, the ground of this controversy, but he appeared not: therefore he was condemned as an heretic, 
Evagrabid.  together with Eutyches and juvenalis Bishops of jerusalem, and it was ordained that men should believe that the natures of Christ, albeit they were united, yet were they not confounded, as Eutyches heretically had affirmed. Likewise all the acts of the second Council of Ephesus were abrogated & rescinded, except the deposition of Dam●us Bishop of Antiochia, and substitution of Maximus in his place. Moreover Theodoretus Bishop of Cyns and Ibas Bishop of Edessa, who had been unjustly deposed in the second Council of Ephesus, were both restored to their places, after they had clearly damned the heresies of Nestorius, and Eutyches. In the cause of Bassianus and Stephanus, who contended both for the Bishopric of Ephesus, it was ordained that both of them should be removed from that dignity, as men who by unlawful means had aspired to ecclesiastic offices, and a third person should have the office. Finally, it was appointed and ordained in this Council, that Anatolius Bishop of Constantinople, and his successors should have the chief dignity next unto the chair of Rome. It is to be marked that Proterius Bishop of Alexandria, to whom the place of old belonged, albeit he was present in the Council, yet he made none obstacle unto this ordinance; but the Ambassadors of Leo Bishop of Rome spoke against it, fearing left the increasing magnificence of such an Imperial town, should in end bring Constantinople to the pre-eminence of the first seat. Supremacy was long ago the apple of their eye, and they could not abide that afar off a diminution of this should be once pointed at. Nevertheless this ordinance had allowance of the Council, notwithstanding of the contradiction of the Roman Ambassadors. Incodice Romano, 
Mysterium iniquitanis.  saith learned Morneus, all this action is left out.  
In the sixth Session of this Council the Emperor Martianus with Pulcheria the Empress, were both present, and craved of the Council, that ordinances should be made for restraining the filthy lucre, 
Canon 6.  and ambition of Monks and Clergy, who entangled themselves with secular business for desire of gain and riches: whereupon followed this constitution, that men who addicted themselves either to the Monastickelife, or the Clergy men, they should not be promoted to other dignities, meaning, mere civil offices, because that that is a distraction of them from their calling.   

CENTURIE VI.  

The Council of Ravenna.  THE schism that fell out in the election of Symmachus was the cause of the gathering of the Council of Ravenna, Laurentius, was his competitour. In this Council it was found that Symmachus was first ordained, and that the most part both of Clergy and people adhered to him: therefore he was declared to be Bishop of Rome, and Laurentius was ordained Bishop of Nuceria.  

Six Counsels holden 〈◊〉 Rome in Symmachus time.  The multiplied number of Counsels in Symmachus time, all convened by the authority of Theodoricus king of Goths, who reigned in Italy. All this number of Counsels (I say) was assembled for matter of little importance, except the fourth & fifth Council, wherein a libel of accusations was given in against Symmachus, but he compeared not before the Council to answer; yet was he absolved by the most part of the Council (being his own favourers) chiefly for this reason; because they thought that the high Priest should be judged by no man, 
Hist. Magd. cent. 6 cap. 9  but his doings should be examined only before the Tribunal of God. Mark how this matter goeth: the B. of Rome are lying under the feet of the Goths, neither have they liberty to assemble themselves together, except that licence be sought, & obtained from Theodoricus king of Goths. Notwithstanding supremacy that great Idol, whereat they aimed continually, runneth so high in their heads, that the flatterers of the B. of Rome would absolve him, as a man whose actions came not under the indicature of mortal men. His accusers protested in write, that if the successors of Peter should be protested in writing that if the successors of Peter should be judged by no man, then with the rest of the privileges of their chair, they had also a privilege to sin, and to do what they please.  
THe Counsels of Spain called Ilerdense, 
The Counsels in Spain called Ilerdense and Valentinum.  and Valentinum assembled in Valentia, are very obscure Counsels. In the one eight Bishops were present: in the other six Bishops. Many new and needelesse-Canons were made in these assemblies, and farther I see nothing. In the first called Ilerdense; a prohibition of marriage in time of Lent, and three weeks before the festivity of john the Baptist, and betwixt the days of the Aduent of our Lord, and the days called Epiphania. In the other Council it was appointed, that in the ordinary service the Gospel should be read after the Epistle, partly in respect that all the people of God have entresse to hear the wholesome precepts of their Saviour, and partly, in respect that by such hearing, some were found to be converted to the faith, whereof it may be perceived, that the Gospel was read unto the people in a known and intelligible language, else it could not work faith in the hearts of the hearers.  
IN the 20. yeeere of the Emp. Anastatius a national Council was assembled at Sidon of eighty Bishops, 
The Council of Sidon.  by the procurement of Xenaeas B. of Hierapolis, for undoing the Council of Chalcedon. The Emperor had already banished Euphemius, and Macedonius Bishops of Constantinople, Yet he found that Flavianus B. of Antiochia, and Helias B. of jerusalem altogether disliked & reproved his proceedings, neither could they admit the law of oblivion, called in the Greek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Emperor would have brought in, to pacify controversies in the Church, as civil controversies, at sometimes have been pacified: for this cause the Emperor Anastatius set himself directly against the truth of God, and gathered this Council, to undo the authority of the Council of Chalcedon. Flavianus, and Helias would not be present at this ungodly Council, wherein they damned the Council of Chalcedon, yet they abstained from damning Flaevianus and Helias, for a time. Nevertheless by continual accusations of these two Bishops, as if they had been mockers of all the Emperor's doings, they procured their banishment, as hath been declared in the preceding history.  

The first Council of Aurelia.  IN the 22. year of the reign of Anastatius, and under the reign of Clodoveus King of France, convened 32. Bishops in the town of Aurelia, of purpose to settle some order in Ecclesiastical discipline, which through injury of time, and irruption of barbarous people into the country of France, had been brought to great dissolution and misorder. The Canons of this Council are coincident for the most part, with the Canons of all other Counsels.  

The Council of Gerunda and Czsaraugusta.  THe two former Counsels assembled in Spain, namely Ilerdense, and Valentinum, were under the reign of Theodoricus. Now these two Gerundense and Caesaraugustanum are celebrated under the same King, to wit, Theodoricus of the nation of the Goths reigning in Spain. In Gerunda seven Bishops convened, made Ecclesiastical constitutions, chiefly about Baptism, that Catechumeni should be baptised on Easter day, and at Pentecost, when most solemn conventions of people were gathered. 
Canon 4.  They who were under infirmity and sickness, might be baptised at any time, 
Canon 5.  and the infant, which was likely to die, might be baptised the same day wherein it was borne. In Caesaraugusta eleven Bishops seemed to have been convened. 
Canon 2.  They forbid fasting upon the Lord's day, for superstition, or for respect of times, or for persuasion. It would appear that this Council had a desire to abolish the rites and customs of the Manichean heretics, who were accustomed to fast upon the Lord's day.  

The Council of Rome.  IN the days of H●rmisda by the mandat of Theodoricus King of Goths reigning in Italy, a Council was assembled at Rome upon this occasion. It was thought meet by the Emperor Anastatius, Theodoricus King of Italy and many others, that a Council should be assembled at Heraclea for deciding coutroversies in religion. Many Bishops resorted to Heraclea about the number of 200. but Anastatius suffered no Council to be holden, thereby incurring the great blame of inconstancy, and carelessness in seeking out the truth: for this cause Theodoricus willed Hormisda Bishop of Rome to gather a Council at Rome, wherein the error of Eutyches is damned of new again, & Ambassadors are ordained to be sent to Anastatius the Emperor, and to the Bishop of Constantinople, to divert them, if it were possible from the error of Eutyches, but how inhumanely the Ambassadors were entreated, it hath been declared in the description of the life of Hormisda.  
Under the reign of the Emperor justinus a Synod was gathered in Constantinople by joannes Cappadox. 
The Council of Constantinople.  Many grievons accusations were given in against Severus Bishop of Antiochia, 
Hist. Magd. cent. 6. cap. 9  such as sacrilegious spoiling of Temples, under pretence of eschewing causes of Idolatry, he took away the golden doves that hung above the fontes, and the altars, and he uttered many blasphemous speeches against the Council of Chalcedon. joannes Cappadox, albeit he was of a bad religion himself, yet the authority of the Emperor, and consent of the Council procured that Severus should be damned of heresy, whom the Emperor also banished, and (as some affirm) punished him also by commanding that his blasphemous tongue should be cut out. In like manner the Monks of Apamea in a Council convened in Syriasecunda, 
The Synod Syria secunda.  accused Severus of bloody cruelty, and oppression, in besieging of Monasteries, slaying the Monks, and spoiling their goods. The like accusation was given in against Peter Bishop of Apamea, which accusations being sufficiently proved by unsuspect witnesses: this Council damned Severus, and Petrus Bishop of Apamea.  

The second Council of Toledo.  IN the fifth year of King Abnaricus was the second Council of Toledo convened, partly for renewing the ancient constitutions of the Church, and partly for making new constitutions belonging to Ecclesiastical discipline. It was ordained that children whom their parents had dedicated to the Church, they should not be admitted to the office of a Subdeacon, until they were eighteen years of age, neither to the office of a Deacon, before they were twenty five years old, and at the beginning of their admission to the office of a Subdeacon, namely, when they were full eighteen years old (and not before that time) they should be presented before the Clergy, and people to make an open declaration, whether they were of purpose to lead a continent life, or to marry, and these who protested they had not the gift of continency, 
Canon 1.  are tolerated by the first Canon of the second Council of Toledo to marry.  

The fifth general Council holden at Constantinople.  IN the year of our Lord 551. and in the 94. year of the reign of the Emperor justinian, was a general Council assembled at Constantinople. The principal causes of this meeting are expressly set down by Euagrius lib. 4. cap. 38. First in respect of the controversy betwixt Eustochius B. of jerusalem, and Theodorus Ascidas B. of Caesarea Cappadocia: Eustochius cast out the Monks of Nova Laura, who obstinately defended the errors of Origen. Theodorus Ascidas assisted them, and said, that Eustochius Bishop of jerusalem had dealt cruelly, and inhumanely with his brethren; to pacify this controversy was this Council convened: Also great disputation was in the Church about the books of Origen, of Theodorus Bishop of Mopsuesta, and some writings of Theodoritus Bishop of Cyrus, and Ibas Bishop of Edessa: this was the second cause of this great convention to put an end unto these contentious disputations. At this time Menas was Bishop of Constantinople, but he ended his life in the very time of the general Council. The first question moved in the Council was this: Whether or no, men who were dead, and had ended their course, might lawfully be cursed and excommunicated. To this Eutychius (a man before this time of no great account) answered: 
2. Reg. 23. vers. 16.  That like as josias not only punished Idolatrous Priests who were alive, but also opened the graves of them who were dead, to dishonour them after their death, who had dishonoured God in their life-time: even so the memorials of men might be accursed after their death, who had harmed Christ's Church in their life-time. 
evag. lib. 4 cap. 38.  This was thought by the Fathers of the Council to be pertinently spoken, and when his answer came to the ears of the Emperor justinian, he appointed that he should be ordained Bishop of Constantinople, for Menas died suddenly in time of the Council. Vigilius Bishop of Rome was in Constantinople in time of this Council, but would not be present at the Council, left the dignity of the Roman chair should be impaired, if the Patriarch of Constantinople had been equalled with him in honour, for Eutychius, after Menas, was moderator of the Council. The general convention took this effect, That the writings of Theodorus Bishop of Mopsuesta were utterly condemned, and the replies of Theodoretus to the 12. heads of Cyrillus, with the letter of Ibas written to Maris a Persiam were damned. Finally the errors of Origen were damned, & Theodorus Ascidas, together with the Monks of Nova Laura, who defended the errors of Origen, all were excommunicated, and the 4. preceding general Counsels were confirmed with full allowance. The Council of Mopsuesta immediately following, tended only to this, to know when the name of Theodorus sometime B. of Mopsuesta a town of Cilicia, was razed out of the roll called sacra diptycha. And the ancients both of Clergy and people, assured the Emperor justinian that the name of Theodorus was razed out of the rol of holy Bishops before their time.  
Under the reign of Childebertus king of France, 
The second, third, fourth and fifth Counsels of Aurelia.  were frequent meetings of Bishops in Aurelia a town of France commonly called Orleans. Many superstitious constitutions were hatched amongst them, especially about prohibition of marriage, for this doctrine of devils had now gotten the upper hand in the West. The verse of Homer may be written in the frontispiece of these Counsels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, It is a shame to tarry long, and to return empty. If they meet so oft, somefruites worthy of their meeting should have been brought out to the world, but it is a wearisome thing to travel a long time in the wilderness of Arabia, albeit in it there be large fields, yet it is a barren ground, and the pain of wearisome travelling is not recompensed with the delight of any refreshment that can be had there. This I write, not to hinder any man from the reading of these Counsels also: for some good things are to be found in them, but to wish that the short time we have to live in this world should not be unfruitfully spent.  

Canon 4.  In the second Council Simony is damned, and the receiving of money for admitting a man to a spiritual office is utterly derested.  

Canon 8.  In the third Council Perjury is abhorred in a man having a spiritual calling, but softly punished by 2. years excluding of him from the communion.  

Canon 4.  In the fourth Council, it is ordained that in the offering of the holy Calais, nothing shall be presented, except wine only, unmixed with water, because it is a sacrilegious thing to transgress the holy mandate and institution of our Saviour Christ.  

Canon 10.  In the fifth Council it is condescended, that no man shall be ordained Bishop, without consent of King, Clergy and people, according to the ancient constitutions of the Church, and that no spiritual office shall be bought by money.  
The heap of constitutions about the keeping of Pasche day and Lent, about the prohibition of marriage betwixt Christians and unconuerted jews, about servants not to be admitted to Ecclesiastical orders, about assemblies to be at the least yearly convocated by Bishops, about Ecclesiastical rents not to be dilapidated. The nature of a short Compend cannot permit me to insist in such things.  
Under the reign of Theodobertus king of France, 
The Council of Overnie. Canon 2.  the Fathers who were present at the Counsels of Aurelia, convened also in the Council of Overnie, and ordained that no man should presume to the office of a Bishop, by the favour of men in credit, but by the merits of an honest and unreprovable life.  
That the dead body of a Bishop in time of his funeral should be covered with the pall, 
Canon 4.  otherwise called Opertorium Dominici corporis which covered the Altar, left the honour done to the body, should be a polluting of the Altar, with many other constitutions, which of purpose I ouerpasse with silence.  
Under the reign of Aribertus king of France, 
The Council of Tours. Canon 5.  a Council was assembled at Tours. In this Council it was ordained, that the Clergy and people in every Congregation should provide support for their own poor, and not permit them to wander to uncouth places: for indeed this custom of wandering hath brought in Atheism amongst the poor, when they leave their own Congregation, they leave also their own Pastor, who attended upon their conversation, and they fall into the snare of the devil.  
It was also statute and ordained that a Bishop should count his wife as his sister, 
Canon 13.  and that he should no manner of way company with her: and for this cause he should have Presbyters, and Deacons so familiarly conversant with him, that they might bear testimony of his honest behaviour, to wit, that he never companied with his wife. The Romanists who count the prohibition of marriage to be the soul of their religion, could not ouerpasse this Canon without a censure. Now let us hear what Censura saith. Intellige hunc Canonem iuxia usum Orientalis Ecclesiae, in qua coniugatus promovebatur ad sacerdotium: that is, Understand this Canon according to the custom of the Oriental Church, wherein a married man was promoted to the Priesthood: well excused. The B. of Rowen, Burges, Tours, etc. are convened in the town of Tours, to prescribe rules to the Oriental Church, or at least rules unto their own bishops to live after the form of the Oriental Church, which never came in their mind to do, as may evidently be known by the sixth general Council.  

Canon 15.  Moreover, it was ordained, that no Priest, or Monk should receive in bed with him another Priest or Monk, to the end they might be, so unreproovable, that they would abstain from all appearance of evil.  

Canon 25.  In this Council was set down very strict prohibitions, that no man should oppress the Church, and convert unto his own use any thing duly belonging to them, left he incur the malediction of judas who was a thief, and kept the bag, and converted to his own use a part of that money which belonged to the poor.  

The Council of Paris.  IN the Council holden at Paris, order was taken concerning admitting of Bishops to their offices, that no man should be admitted Bishop, without the full consent of Clergy and people, and that no man should presume by favour of Princes only, without the consents aforesaid, to become Bishop in any place.  

The third Council of Toledo.  REcaredus king of Spain, & of the descent of the Goths, who were miserably infected with the Arrian heresy, assembled a Council of 62. Bishops at Toledo, where he renounced the Arrian heresy, and embraced the true faith, & the whole nation of the West Goths in Spain did the like, about the year of our Lord 585.  

Hist. Magd. cent. 6. cap. 9 A Council at Constantinople.  Under the reign of Mauritius a Council was assembled at Constantinople, for trying of the cause of Gregorius Bishop of Antiochia, whom Asterius Deputy in the East had accused of incest: but Gregorius was declared to be innocent, & his accuser was scourged with rods, and was banished. In this Council the name of Oecumenick Bishop, was attributed to john Patriarch of Constantinople.  
TThe first Council of Matiscon was assembled about the time of Pelagius 2, 
Three Counsels at Matiscon. Canon 8.  as the second Tome of Counsels recordeth. In it commandment was given, that no man of the Clergy should cite another man having a spiritual office, before a secular judge.  
And that a Bishop or Presbyter should not entangle himself with carnal lust, 
Canon 11.  after he is promoted to so high dignity, but the woman who before was his wife, now let her be his sister, and let the husband be changed into a brother. Mark how subtly Satan under pretence of loathing matrimonial chastity, is bringing in, all kind of uncleanness into the Church.  
THe second Council of Matiscon was convened in the twenty four year of the reign of Gunthranus king of France. 
Canon 3.  In it complaint was made, that Baptism was ministered usually upon every holy day, insomuch, that upon Easter day, scarce were two or three found to be presented to Baptism. This they ordained to be amended, and that no man (except upon occasion of infirmity) presume to present his child to Baptism, but to attend upon the festival days prescribed of old, that is, Easter and Whitsonday.  
Also it was appointed and ordained, 
Ca●●● 6.  that the Sacrament of the altar should be ministered before any communicant person had tasted of meat or drink.  
That no person who fleeth to the Church as to a city of refuge, 
Canon ●.  be drawn back again by violence, from the bosom of the Church, or be harmed in that holy place.  
That a bishop must not be attached before a secular judge. 
Ca●●●.   
That the houses of Bishops shall be kept holy with exercises of prayers and singing of Psalms; 
Ca●●●  and shall not be defiled with the barking of dogs, and muting of hawks.  
That secular men shall do reverence to those who are of the Clergy, 
Cano● 1●.  even unto the lowest degree of them; in such sort that if the secular man do mere any of the Clergy walking on foot, he shall honour him by uncovering his head: but if the secular man be riding on horseback, and the Clergy man on foot, than the secular man shall light down from his horse, and shall do reverence to the Churchman: 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 and Bertramus, & foolish questions scarce worthy to be disputed in Grammar schools. Whether or no a woman may be called Hom●.  

A Council at Rome.  IN the year of our Lord 595. and in the thirteen year of the reign of the Emperor Mauritius: Gregorius first Bishop of Rome assembled a Council at Rome of twenty four bishops, thirty four Presbyters, wherein first of all he confirmed the first four general Counsels.  
He ordained that at the celebration of the Sacrament there should be less singing and more reading of Psalms and Gospel: because weak people transported with the delight of a sweet and delicate voice, marked not how men of a lewd life drew near unto the Altar of God.  
He ordained also that laicke boys should not be cubiculars to the bishops or Rome: but that Presbyters, Deacons, or Monks should be witnesses of the honesty of their conversation.  
And that the Bear wherein the body of the Bishop of Rome is brought forth to be buried; shall not be endeavoured with any covering above the Bear.  
That for ordination of men in spiritual offices, no reward shall be craved. For like as the Bishop should not sell the imposition of his hands, even so the minister or notare should not sell his voice and pen. If he who is ordained, voluntarily giveth any thing as a testimony of his thankfulness, this is not forbidden to be received.  
Gregorius standing before the place where the body of Saint Peter is buried, pronounced many Anathems, whereunto the rest of the assembly with uniform consent, said Amen. Amongst the rest, the Presbyter or Deacon, who marrieth a wife is delivered to the devil, and a man who marrieth his own spiritual sister (whom in our language, we call his gossope) he is likewise delivered to an evil Herd to be kept. Albeit Gregorius be not counted the worst amongst the bishops of Rome, yet when he followeth not the certain rule of the written word of God, he is wandering in the mist as boldly as others did before him.  
THe Counsels which I have overpassed with silence, such as Gradense, Braccarense, Lateranense, Lugdunense, Pictaviense, Merense: lest I should overcharge a little book with an unnecessary burden, or trouble the reader of superstitious rites, damning of old 〈◊〉, and of every contentious disputation, more 〈◊〉 belonging to civil judges than to spiritual conventions, I refer mine excuse in this to the wisdom of the judicious Reader.   

CENTURIE VII.  

A Council at Rome by Bonifacius the third. Pl●in. in vit. Bonif. 3.  IN the year of our Lord 607. and under the reign of the Emperor Phocas, a Council was assembled at Rome of 72. Bishops, 30. Presbyters, and 3. Deacons. In this council the privilege of supremacy given by Phocas to the Roman Church, was published. Likewise it was ordained under pain of cursing, that during the life-time of a Bishop, no man should talk of the election of another: That no man by largition of money should purchase unto himself a spiritual office, and that no man should consult concerning the election of another Bishop or Pope before three days were expired, after the death of the defunct: and that the Bishop should be elected by the Clergy & people, and their election should be ratified by the Magistrate of the City and the Pope: by these words, Volumus et iubemus, that is we will and we command, otherwise the election shall be void, and of none effect.  

Another assembly holden at Rome by Bonifacius the fourth. Note.  Bonifacius the fourth gathered another assembly in the eight (that is in the last) year of the reign of Phocas: wherein he gave power to Monks to preach, to minister the Sacraments, to hear Confessions, to bind and lose, and associated them in equal authority with the Clergy.  

The first Council of Bracara counted the second by Caranza.  BRacara or Braecara, vulgarly called Braga, is a town in Portugal. In the year of our Lord 610. and under the reign of Gundemarus, king of Goths, reigning at that time in the country of Spain, assembled some Bishops of Gallicia, Lusitania, and of the Province called Lucensis of old. It was ordained, That every Bishop should visit the Churches of his diosie, and see that baptism was duly ministered, and that Catechumeni twenty days before their baptism should resort to the purifications of Exorcisms, 
Canon 1.  and should be instructed in the knowledge of the Apostolic Symbol, and that the people should be exhorted to beware of Idolatry, adultery, murder, perjury, and all other deadly sins.  
That Bishops should not lift up the third part of the oblations of the people, 
Canon 2.  but that it should remain in the parish Church, for furnishing light, and for repairing the fabric of the Church: and that the Bishop should compel none of the Clergy to attend upon him in servile works.  
That Bishops, 
Canon 3.  for ordination of the Clergy, should receive no rewards.  
That neither a little balm, 
Canon 4.  nor yet the price thereof should be exacted from the people for their baptism, in any time to come: lest they should seem (with Simon Magus) to sell the gift of God for money.  
That Bishops, 
Canon 5.  before the dedication of Churches, shall see a charter, containing a sufficient maintenance for them, who shall serve in the Church, and for a substantial furniture of lights thereunto.  
A Church builded for gain, 
Canon 6.  and contribution of the people, redounding to the vantage of the builder, shall not be consecrated.  
Parents, 
Canon 7.  who are poor, and present their children to baptism, if they offer any thing voluntarily, it shall be accepted: but they shall not be compelled to pay any thing, neither shall a pledge be required from them, left poor people fearing this, withhold their children from baptism.  
If any of the Clergy be accused of fornication, 
Canon 8.  let the accuser prove his accusation, by two or three witnesses, according to the precept of the Apostle, else let the accuser be excommunicate.  
That Metropolitan Bishops, 
Canon 9  shall signify to others of the Clergy, the time of the observation of Easter, or Pasch day: and the Clergy, after the reading of the Gospel, in like manner intimate the day unto the people.  

Canon 10.  That whosoever tasteth meat or drink, before he consecreate the oblation of the Altar, shall be deposed from his office.  

The Council of Altissidorun.  IN the year of our Lord, 613. assembled in a town of France, called Altissidorum, otherwise Antissidorum, vulgarly Auxerre, a number of Abbots and Presbyters, with one Bishop, and three Deacons. In this Council they damned Sorcery, and the seeking of consultation at Sorcerers, in the first, third, fourth, and fifth Canons: whereby it appeareth, that Sorcery hath been in frequent use in France. Many superstitious constitutions were set down in this Synod, concerning the number of Masses, prohibition of tasting meat before Mass, concerning burial, prohibition of Baptism before the festivity of Easter-day, except upon necessity, and fear of approaching death, prohibition of Matrimonial copulation with their own wives, to Presbyters and Deacons, after their blessing and consecration; with prohibition of marriage also, to the widows of the defunct Presbyters, Deacons, or Subdeacons: this was a yoke of Antichristian subjection indeed. 
Canon 31.  Brothers and sisters children are forbidden to marry.  

Canon 34.  It is not lawful for a Presbyter to sit in judgement, when any man is condemned to death.  

Canon 35.  It is not lawful for a Clergyman to cite another of the Clergy before a secular judge.  

Canon 36.  It is not lawful for a woman with a naked hand, to touch the holy Eucharist.  

Canon 38.  It is not lawful to take refreshment of meat, with an excommunicate person.  

Canon 39  If any of the Clergy receive an excommmunicate man, without the knowledge of him who did excommunicate him, he shall receive the like sentence, that is, he shall likewise be excommunicated.  

Canon 40.  It is not lawful for a Presbyter in banqueting time, to sing or dance.  
Many Canons, to the number of 45. were concluded in this Council: but I have determined not to over-lade a little book, with commemoration of an heap of unprofitable, unnecessary, and superstitious Canons.  
IN the year of our Lord, 
The Council of Hispalis, under Sisebutus.  364. and in the 24. year of the reign of the Emp. Heraclius, a Council was gathered in Hispalis a town of Spain, vulgarly called Civil la grand. It was gathered by Isidorus Bishop of Hispalis, at the command of King Sisebutus, who was both present & Precedent, in this Council. For two principal causes was this Synod convened: namely, for suppressing the heresy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was a branch of the heresy of Eutyches: secondly, for decision of questions, which arose amongst Bishops, concerning the marches & bounds of their dioceses, with some other Ecclesiastical causes. They had 13. Sessions, or meetings, as is declared, 2. Tom. Council.  
In the first action Theodulphus Bishop of Malaca, complained, that by injury of wars an ancient parish Church was separated from his town, and possessed by others. It was concluded, that he should be repossessed again into his ancient privileges, and that prescription of time should have no place, if it were known, that hostility and war-fare had hurt a man in his rights.  
In the 2. Session, the controversy betwixt Fulgentius B. of Astigita, and Honorius B. of Corduba, concerning the marches of their dioceses, was debated: and men were chosen to visit the bounds, and to decide the controversy.  
In the 3. Session compeared Cambra B. of Italica, a town of the province of Spain, of old called Baetica: he complained against one of his Clergy, named Passandus, that he being brought up from his infancy in the Church of Italica, yet had fled without any just cause to Corduba. It was ordained, that whosoever fled from his own Church unto another, should be sent back again, and be put into a Monastery, & should be devested of his honour for a time, to the end, that the sharpness of discipline might correct the licentious liberty of vagring and wandering.  
In the 4. Session, it was complained, that some were consecrated to be Levites in the Church of Astigita, who had married widows: This ordination was annulled; and it was ordained, that none of these Levites should be promoted to the honour of a Deacon.  
In the 5. Session, a Deacon of the Church of Agabra complained of the ordination of three persons in that Church: one was ordained to be Presbyter, and two to be Levites. The Bishop being blind, laid his hands upon them, but one of the Presbyters pronounced the blessing: Now the Presbyter who had pronounced the blessing, was dead before the Council of Hispalis, therefore they remitted him to his own judge: but the three persons aforesaid admitted to Church-offices, they deposed them from their offices, as persons unlawfully admitted.  
In the 6. Session, it was found, that Fragitanus, a Presbyter of the Church of Corduba, was most unjustly both deposed and banished, by his Bishop. For remedy, that the like mis-order should have no place in time to come, it was statuted & ordained, that a Bishop, without advice of his Synod, should not presume to depose a Presbyter.  
In the 7. Session, Chore-episcopi, & Presbyters are debarred from the high privileges of the Episcopal office: namely, from the consecration of Presbyters, of holy Virgins, Churches, & Altars, from laying hand upon men converted from heresy, & conferring unto them the holy Spirit, from making of Chrism, & signating with it the foreheads of them who are baptised, from absolving publicly in time of Mass, any penitent person, and sending testimonials to foreign parts, called Formatae epistola: and finally, from baptising, consecrating the Sacrament, blessing the people, and teaching them, receiving penitents, when the Bishop was present.  
The 8. Session entreated concerning Heliseus, a servant, whom the Bishop of Agabra had set at liberty, and he on the other part abused his liberty, so far, that he presumed by Magical Art to cut off the Bshoppe who had been so beneficial unto him: he was ordained to be redacted again to his former servile estate, that he might learn obedience to his superiors, by the heavy yoke of servile subjection.  
In the ninth Session, it is forbidden, that Bishops should have Leke-men to be masters of their house, but only some of their own Clergy, should be dispensators of their household affairs, 
Deut. 12.10.  because it is written, Thou shalt not plow with an Ox and an Ass together. By the way mark, that nothing was so miserably abused at this time, as testimonies of holy Scripture.  
In the tenth Session, the Monasteries lately builded in the Baetike Province, were allowed, and confirmed.  
In the eleventh Session, the Monasteries of Virgins are recommended to the oversight of the Abbot governing the Monastery of Monks, with caveats, that all appearance of evil should be providently eschewed.  
In the twelfth Session, one professing the heresy of Acephali compeared, who denied the distinction of two natures in Christ, and affirmed, that the divinity of Christ did suffer upon the Cross: but he was seriously dealt withal, and convicted by testimonies of holy Scripture, and Fathers: so that he renounced his heretical opinion, and embraced the true faith; and the whole Council gave thanks and praise unto God, for conversion.  
In the thirteenth Session, there is a prolix refutation of the opinion of those who supposed, that the two natures of Christ were confounded, and that the divinity suffered. Isidorus seemeth to be the compiler of this Treatise, against Acephali, given into the Council of Hispalis: and many do think, 
Hist. Magd. cent. 7. cap. 10.  that he collected into one volume the Counsels that preceded his time: for he was a man more learned than his fellows, in his days.  
IN the year of our Lord, 
The 4. Council of Toledo.  639. and under the reign of Sisenandus, King of Spain, by the King's commandment, more than 70. Bishops and Presbyters were convened in the town of Toledo, upon occasion of diversity of ceremonies and discipline, in the country of Spain.  
First, 
Canon 1.  they set down a short confession of the true Faith, which they ordained to be embraced and kept.  

Canon 2.  Secondly, that there should be an uniform order of praying, singing of Psalms, solemnities of Masses, Evensong, service, throughout all Spain & Gallicia, like as they all professed one faith, & dwelled in one kingdom, lest diversity of ceremonies & rites should offend ignorant people, & make them to think that there was a schism in the Church.  

Canon 3.  It was statuted and ordained, That at least once in the year provincial Counsels should be assembled: and in case any controversy should fall out in matters of Faith, a general Council of all the provinces of Spain should be assembled. Here let the judicious Reader mark, that in process of time almost all things are subject to alteration; and Counsels, of old called national, now abusively begin to be called General. The order of incomming of Bishops to the Council, sitting in the first place, and of the Presbyters after them, and sitting in a place behind the Bishops: and of Deacons, who should stand in presence of Bishops and Presbyters, is described at length in the third Canon.  

Canon 4.  That the Festivitie of Easter, or Pashe day, should be kept upon the day of Christ's resurrection.  

Canon 5.  Concerning the diversity of rites used in Baptism, some using the ceremony of thrice dipping in water, others one dipping only. It was thought most expedient to be content with one dipping, because the Trinity is so vively represented in the name of the Father, Son, and holy Ghost, that there is no necessity by three dippinges in water to represent the Trinity: and for eschewing all appearance of schism, and lest Christians should seem to assent unto heretics who divide the Trinity: For all these causes it was expedient to keep uniformity in the ceremonies of Baptism.  

Canon 6.  It was statuted and ordained, That upon Friday immediately preceding Easter day, the doctrine of the suffering of Christ, of repentance, and remission of sins, should be clearly taught unto the people, to the end, that they being purged by the remission of sins, might the more worthily celebrate the feast of the Lords resurrection, and receive the holy Sacrament of the Lords body and blood.  
The custom of putting an end unto the fasting of Lent, 
Canon 7.  upon friday at nine a clock, as damned, because in the day of the Lords suffering, the Sun was covered with darkness and the elements were troubled: and for honour of the Lords suffering that day should be spent in fasting, mourning, and abstinence: and he who spendeth any part of that day in banqueting, let him be debarred from the Sacrament of Christ's body and blood on Pashe day.  
That the Tapers and Torches, 
Canon 8.  which shined in the church in the night preceding the day of the resurrection should be solemnly blessed, to the end, that the mystery of the holy resurrection might be expected with consecrated lights. Such voluntary service invented by the brain of man, had great sway at this time.  
That in the day lie church-service the Lords prayer (vulgarly called Pater noster) should be rehearsed, 
Canon 9  because it is usually called Oratio quotidiana, that is, a daily prayer.  
That Alleluiah be not sung in time of Lent, 
Canon 10.  because it is a time of mourning, and humiliation, until the days of resurrection be celebrated, which is a time of joy and gladness.  
That after the Epistle a part of the Gospel should be read. 
Canon 11.   
That Hymns and spiritual songs, 
Canon 12.  not contained in holy Scripture, may be sung in the Church.  
The song of the three Children shall be sung in all Churches of Spain and Gallicia. 
Canon 13.   
In the end of Spiritual songs it shall not be simply said, 
Canon 14.  Glory to the Father, and to the Son, etc. but, Glory and honour to the Father, and to the Son, and to the Holy Spirit, to the end, that hymns sung in earth, may be correspondent to the song of the Elders in Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Apocal. 4.11.  
In Responsories, 
Canon 15.  if it be a matter of gladness, the end shall be, Gloria, etc. and if it be a matter of sadness, the end shall be, Principium, etc.  
The book of the Apocalyps of Saint john, 
Canon 16.  is declared to be a book of Canonicke Scripture, and to be preached in open audience of the Church, betwixt Easter and Whitsonday.  

Canon 17.  It is forbidden, that the holy Communion should be celebrated immediately after the saying of the Lords Prayer: but let the blessing be first given, and then let the Priests, and Levites communicate before the Altar, the Clergy within the Choir, and the people without the Quire.  

Canon 18.  No man shall be promoted to the honour of Priesthood, who is infamous, who hath been baptised in heresy, who hath gelded himself, who hath married the second wife, or a widow, who hath had concubines, who is in a servile condition, who is unknown, Neophycus, who is given to war-fare, or an attender in Court, who is unlearned, or hath not attained to the age of thirty years, who hath not proceeded to honour by ascending degrees, who by ambition, or bribes, hath presumed to honour, who hath been elected by his predecessor, who hath not been elected by the Clergy and people of his own city: He who is approved, shall be consecrated on the Lord's day, by all the comprovincial Bishops, at least by three of them.  

Canon 19  Let Levites be of the age of 25. years before their admission, and Presbyters of 30.  

Canon 20.  Let Bishops be unreprovable, according to the precept of the Apostle, 1 Tim. 3.  

Canon 21.  Let Bishops not only have the testimony of a Good conscience in the sight of God, but also the testimony of an unruproveable conversation amongst men.  

Canon 22.  Presbyters & Levites, whom infirmity of old age permits not to abide in their secret chambers: yet let them have witnesses of their honest conversation and remaining places.  

Canon 23.  Youth-hood is prone and bend to evil: therefore let them that are young, be all brought up in one conclave, under the instruction and government of some well approved Senior. But they who shall be found lascivious and incorrigible, let them be thrust into a Monastery, to the end, that stricter discipline may correct the proud minds of insolent youths.  
Seeing that ignorance is the mother of all errors, 
Canon 24.  it becometh Presbyters, who have undertaken the office of teaching, continually to meditate upon holy Scripture, according to the words of the Apostle, Take heed to reading, exhortation, and doctrine, 1 Tim. 4. for by meditation of holy Scripture, and the Canons of the Church, men are made able to instruct others in knowledge, and in precepts of good manners.  
Presbyters shall receive from their own Bishops an official book, 
Canon 25.  to the end, that through ignorance they do nothing amiss, neither in celebration of the Sacraments, nor in their Litanies, nor in their form of coming to Counsels.  
When Presbyters and Deacons are admitted to their offices, they must vow chastity, 
Canon 26.  and bind themselves to their Bishops, to lead a continent life: and after such profession, let them retain the discipline of an holy life.  
A Bishop, 
Canon 27.  Presbyter, or Deacon, who shall happen to be unjustly deposed, if they be found innocent by the trial of the Synod, let them be 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 Staff and Ring: If he be a Presbyter, to his Orarium and Planeta: If he be a Deacon, to his orarium and Alba: If he be a Sub-deacon, to his Plate and Chalice: and other orders, let them receive in their restitution, that which was given unto them in their ordination.  
If any of the Clergy be found to have consulted with diviners & sorcerers, 
Canon 28.  let him be deposed from his dignity, & put into a Monastery, to make continual penance for his sacrilege.  
Churchmen who dwell in borders, confining to a Nation that is under hostility with their own country, let them neither receive from the enemies of the country, nor direct any secret message unto the enemies.  
If any Churchman sit in judgement, 
Canon 29.  or be judge in a sentence of blood, let him be deprived of his dignity in the Church.  
Let Bishops have a care of such as are oppressed, 
Canon 30.  to reproove the mighty men who oppress them: 
Canon 31.  and if the word of wholesome reproof profit nothing, let them complain to the king, to the end, that by regal authority impiety may be subdued.  

Canon 32.  Seeing avarice is the root of all evil, let Bishops so govern their dioceses, that they spoil them not of their rights: but according to the determination of anteriour Counsels, let them have the third part of Oblations, Tithes, Tributes, & Corns: the rest let it remain unto the parochs free, and untouched.  

Canon 33.  That thing which one Bishop possesseth, without interpellation, for the space of thirty years, let no man in that same Province be heard in an action of repetition: But as concerning them who dwell in divers Provinces, the case standeth otherwise, lest while Dioceses are defended, the bounds of Provinces be confounded.  

Canon 34.  A Church newly builded, shall appertain unto that Bishop, in whose diosie it is known that spiritual conventions have been kept.  

Canon 35.  A Bishop shall visit yeerelie all the parochs of his diosie: and in case he be hindered by infirmity, or by weighty business, he shall appoint faithful Presbyters and Deacons, to take inspection of the fabric of the Churches, and of their rents.  

Canon 36.  Whatsoever reward a Prelate promiseth to a man who undertaketh any work tending to the utility of the Church, let him faithfully perform his promise.  

Canon 37.  Seeing that a part of Church-rentes is bestowed upon sustentation of strangers, and of poor and indigent people, if it shall happen at any time, those persons, or their children, to be indigent, who have rendered any rent to the Church, let them render a just deserved retribution to their bene-factors, in sustaining them, to whose benevolence they are addoted.  

Canon 38.  The Deacons are discerned to be inferior to Presbyters.  
Let the Levites be content to be clothed with their Orarium only upon the left shoulder, 
Canon 39  and not upon their right shoulders: and let it neither be beautified with colours, nor with gold: Platina in the life of Zosinus, calleth it Linostima.  
Let Clergymen have the upper-most part of their heads bare and shaved, 
Canon 40.  and the lower-part rounded, not following the example of the Readers of Gallicia, who did shave only a little of the upper-most part of the hair of their head: 
Note.  conforming themselves, in so doing, to the custom of some Heretics; which dishonour is to be removed from the Churches of Spain.  
No strange women shall cohabite with Churchmen, 
Canon 41.  only their mother, or sister, or her daughter, or father's sister, may dwell with them, amongst which persons the bands of nature permitteth not to suspect any sin, according to the constitutions of ancient Fathers.  
Some of the Clergy, 
Canon 42.  who are not married, are entangled 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, unto penance.  
If a man of the Clergy marry a wife, 
Canon 43.  or a widow, or a divorced woman, or an harlot, without advice of his Bishop, let the Bishop separate them again.  
Clergymen, 
Canon 44.  who have clothed themselves with armour voluntarily, and have gone to war fare, let them be deposed from their office, and be thrust into a Monastery, there to remain all the days of their life.  
Churchmen, 
Canon 45.  who are found spoiling the sepulchres of persons departed, let them be deposed, and be subject unto three years' penance.  
By the commandment of king Sisenandus, 
Canon 46.  Churchmen are exempted from all public indictions and labours, to the end with great liberty they may attend upon spiritual service.  
Let Bishops have some of their own Clergy to be rulers of their house-holde-affaires, 
Canon 47.  according as the Council of Chalcedon hath ordained.  
A man is made a monk either by his parent's devotion, 
Canon 48. Note.  or by his own profession: but whether he be embarked into the Monastic life, the one way or the other, there is no redress again unto a secular estate.  

Canon 49.  Persons of the Clergy, who are desirous to enter into a Monastery, and to lead a contemplative life, let not their Bishops hinder the purpose of their mind, 
Note.  because they have intention to enter into a better trade of living.  

Canon 50.  Bishops have power to constitute Abbots, to govern Monasteries, and to correct enormities, that shall happen to fall out amongst them: but not to redact them to servile offices, nor to convert the rents of the Abbey to their own use, as a possession duly belonging to themselves.  

Canon 51.  The Monks who leaving their Monastery, return again to a secular life, and marry wives; let them be brought back again to their own Monastery, there to do penance, and to lament for their by past sins.  

Canon 52.  Religious men, who wander up and down in a Nation, and are neither members of the Clergy, nor Monks of any Monastery; let the Bishops restrain their licentious liberty, and appoint them either to serve in the Clergy, or in a Monastery, except such as through infirmity, or age, have gotten an exemption.  

Canon 53.  They who have confessed the committing of any deadly sin, cannot be promoted to Ecclesiastical honours.  

Canon 54.  Secular men, who in receiving their penance, have been content to be shaved, and to put on a religious habit, if they revolt again, and will needs become Laickes, and be incorrigible, then let them be counted apostates, and excommunicate from the fellowship of the Church.  

Canon 55.  Widows who have put on a religious habit, and vowed chastity, if they marry, they have damnation, according to the words of the Apostle, 1 Tim. 5.12.  

Canon 56.  jews are not to be compelled to receive the Christian faith: but these who already by constraint, have received it in the days of the noble King Sisebutus, seeing they have been already partakers of our Sacraments, let them be compelled to persevere, left the Name of the Lord jesus be blasphemed, and the Faith, which they have embraced, be counted vile and contemptible.  
They who receive the bribes and rewards from the jews, 
Canon 57  to cloak their ungodliness, and to foster them in their infidelity, let them be accursed, and counted strangers from the Church of Christ.  
jews, 
Canon 58. and 59  after their conversion to the Christian faith, if they be found to have circumcised their sons or servants: by the commandment of the most religious King Sisenandus, it is ordained, that the circumcised children of the jews, shall be separated from the fellowship of their parents, and the servants shall be set at liberty, for the injury done unto their body, by circumcision.  
jews, 
Canon 60.  who are punished to death for any contempt done by them against Christ, after their baptism, this punishment shall not prejudge their children from right to enjoy their goods, if they be faithful, because it is written, The son shall not bear the iniquity of the father, Ezech. 18.20.  
Let not jews, 
Canon 61.  after their conversion, haunt the company of other superstitious jews, as yet addicted to the abolished law of ceremonies, left they be perverted: if they transgress this ordinance, such of them as have professed Christianity, shall be given in service to Christians, others shall be appointed to be publicly scourged.  
jews, 
Canon 62.  who have married Christian women, if they will not embrace Christian religion, let them be separated from their wife's company, and let the children be brought up in the faith of their Christian mothers.  
jews, 
Canon 63.  who have once professed Christian Faith, and have sliden back again from it, shall not be admitted witnesses before a judge, albeit they profess themselves to be Christians, because like as their faith is suspected, so in like manner, their humane testimony is to be doubted of.  
Let no jew be preferred to any public office, 
Canon 64.   
Let no jew presume to buy a Christian servant, 
Canon 65.  which if he do, the servant shall be taken from him, and shall be set at liberty.  
Bishops, 
Canon 66.  who have not benefited the Church, by any proper donation of their own goods, they should not impoverish their Church, by setting at liberty Church-servants, which thing if he presume to do, his successor shall reduce those servants again to the possession of the Church, whom iniquity without any just right hath absolved.  

Canon 67.  A Bishop, who setteth a servant at liberty, having first by permutation set another of the like worth, and merit, in his place, shall deny liberty to the foresaid servant, either to accuse or to bear witness against the Church, wherein he was a servant; else he shall forfeit his liberty, and be reduced to his former servile condition, in that same Church, which he would have harmed; and in the mean time, the permutation afore said, shall stand firm and stable.  

Canon 68  He who hath augmented Church-rents, either by conferring, or accquiring some augmentation unto it, hath some liberty to set Church-servants at liberty, providing always, they abide under the patrociny of the Church.  

Canon 69. and 70. and 71.  Because the patronage of the Church never dieth, let those servants, whom the Church hath set at liberty, and their posterity, be obedient to the Church, & depend upon their patrociny. If they be unthankful, let their liberty be forfeit, and let the Church defend them, from all insolency and wrong.  

Canon 72. and 73.  Servants, who are set at so full liberty, that their patrons have kept no band of subjection over their heads, if they be unspotted, and unreprovable, they may be promoted to Ecclesiastical offices. But it is unseemly, that any man shall be received into a spiritual office, who is bound unto the servile subjection of an earthly Master.  

Canon 74.  In the end, earnest supplications are ordained to be made to God, for preservation of King Sisenandus, and the Nation of the Goths: and many Anathenus are pronounced against them, who shall presume to violate the oath of allegiance, made to the King. In the end, the Acts of this Council are subscribed, by Isidorus, Bishop of Hispalis, and seventy other Bishops.  
IN the first year of Chintilla, 
The 5. Council of Toledo.  King of the Goths, and about the time of the reign of the Emperor Heracleon, convened with Eugenius Bishop of Toledo, twenty other Bishops. In this Council nothing was entreated, except a mandate was given, concerning the yearly Litanies that should be made, three days immediately following the Ides of December; and if the Lords day intervened these three days, Litanies should be deferred, until the beginning of the next week. In these three days, pardon for sins should be humbly begged at the hands of God, with tears. The rest of the ordinances of this Council, appoint supplications to be made to God, for the preservation of the King and his children: and that they shall be accursed, who dare presume to seek the kingly authority, without the consent of the whole country of Spain, and the Nobility of the nation of the Goths: and that no man shall rail upon the King, or lie in wait for his life.  
IN the year of our Lord, 
The Council of Rome in the days of Pope Martin.  652. or as others reckon, 650. Pope Martinus gathered a Council at Rome, of more than an hundred Bishops. The error of the Monothelites, obstinately defended by Paulus Bishop of Constantinople, was the occasion of this Council, together with the impious edict of the Emperor Constans, set out in favour of the heresy of the Monothelites.  
In this Council, over and beside an ample confession of Faith, many decrees and constitutions were made; all tending to damn those who denied the Trinity, or the divine unity in the divine nature, or the manifestation of the second person of the Trinity, and his suffering in the flesh, or the perpetual virginity of the Lords mother, or the two nativities of Christ, one before all times, and another in time, by the operation of the holy spirit, or the distinction of the two natures after the ineffable unity, or the distinction of wills, and operations in Christ. In like manner, all were damned who made opposition to the five preceding general Counsels. In particular, Theodorus of Pharatrita, Cyrus of Alexandria, Sergius Pyrrhus, and Paulus, Bishops of Constantinople, were condemned, as patrons and obstinate defenders of the heresy of the Monothelites. There is more frequent mention of Fathers, than of Scriptures in this Council; a perilous example to the posterity.  

The 6. Council of Toledo.  IN the year of our Lord 653. and in the third year of Chintilla, King of the Goths in Spain, the sixth Council of Toledo was assembled, of 52. Bishops, Eugenius Bishop of Toledo, being Precedent. The occasion seemeth to have been the renovation of old heresies, and contradiction to preceding Counsels. After a confession of the Faith, Litanies are ordained to be said, 
Canon 2.  as was appointed yearly, for preservation of the King.  

Canon 3.  It was ordained, by the advice of the Council, with consent of the King and his Nobles, that no man should be tolerated to dwell in the kingdom of Spain, who did not profess the Catholic Faith, and that Kings in all time to come, before they were placed in their royal seat, should be bound by the obligation of a solemn oath, to interpose their authority, that this act might be obeyed: Otherwise, let the King, refusing to put this act in execution, be counted accursed, and be a faggot of the flames of everlasting fire. What Ferdinandus, King of Spain, did, in driving out of his dominions, the jews, and the Saracens; some allege, that it was done upon the ground of this act: but now it is not a fit time to examine that question.  

Canon 4.  No man shall presume, by Simony or largition of money, to attain to Ecclesiastical offices.  

Canon 5.  If any of the Clergy obtain a pension, out of the Church-rents, let him possess it under the title of Praecaria, lest by long possession, the Church rents be diminished.  

Canon 6.  If any person be clothed with a religious habit, which he hath voluntarily accepted, if afterward he forsake it, let him be excommunicated, if he return not again unto his order.  

Canon 7.  The seventh Canon, is a renewing of the four and fifty Canon of the fourth Council of Toledo.  
A married man, 
Canon 8.  who voweth chastity in time of sickness, if he recover health, and have not the gift of continency, let him cohabite again with his wife: but if she die, he is debarred from the second marriage, which notwithstanding is permitted to the wife, if she have not vowed. This Canon is not set down by precept and commandment, but permissively, through indulgence, and a consideration of humane infirmity.  
Servants, 
Canon 9  whom the Church hath set at liberty, when one Prelate dieth, and another succeedeth, they are bound to renew the charters of their land which they possess; else their charters shall be void, and of none effect, if they be not renewed within the space of a year next after the election of the new Prelate.  
The children of them whom the Church hath set at liberty, 
Canon 10.  if their parents bring them up in learning, they shall be brought up in that same Church from which their liberty did arise, and shall serve the Bishop of that Church, always without prejudice of their liberty.  
Let no man, 
Canon 11.  upon occasion of an accusation, be punished, unless his accuser be presented: and in case he be a vile and infamous person, let no sentence be given out upon the ground of such accusation, except in an action of treason against the life of the King.  
He who hath committed heinous offences, 
Canon 12.  and fearing punishment, fleeth to the enemies of his country for refuge, let him be excommunicated.  
Let young men honour them who are in great credit and favour with Princes: 
Canon 13.  And let Seniors lovingly cherish the younger sort, and present unto them profitable examples of a good conversation.  
The 14. and 15. Canon entreat of the reward due to them 
Canon 14. and 15.  who are found faithful servants to the King, in whatsoever estate, especially in the Church: and that rents and lands bestowed upon the Church, shall abide firmly in their possession without revocation.  

Canon 16. and 17. 18. and 19  In the 16.17.18. and 19 Canons, there is a commemoration of the bountiful kindness of king Chintilla toward the Church, a provision, that no Churchmen should be alured by no deceitful persuasion, to take a course against the king: A protestation before God, his Angels, Prophets, Apostles, Martyrs, and whole Church. That no man should enterprise any attempt against the King & his Noble estate: And they who shall presume to do to the contrary, are appointed to eternal damnation. In the end, prayers are made to God to give a good success to their meeting: and thanks are given to the King, by whose authority they were assembled. So it is manifest, that by the authority of Princes, national Assemblies were convened at this time.  

The seventh Council of Toledo.  IN the year of our Lord 662. as Functius reckoneth, and in the 6. year of Chindasuvindus, king of Spain, the 7. Council of Toledo was assembled, consisting of 4. Archbishops, 30. Bishops, and a great number of presbyters, and messengers from them who could not be present. The occasion of this meeting was Theodisclus Bishop of Hispalis, a Grecian born: He had corrupted the books of Isidorus, and dispersed many errors in his Church: & he contended for supermacie with the Bishop of Toledo. In this Council Theodisclus was removed from his office. The priority of dignity was conferred to the Bishop of Toledo.  

Canon 1.  In the second Tome of Counsels, six Canons are referred to this meeting: First Laickes, and men also in spiritual office, are forbidden to attempt any thing against the estate of their country, either by sedition or treason.  

Canon 2.  secondly, it is appointed and ordained, That in case any man, ministering the Sacrament of the Lords holy Supper, be hindered by any supervenient sickness, that another shall be ready to finish the work which he hath begun.  

Canon 3.  Thirdly, That the Presbyters, and the whole Clergy shall be present at the funeral of a bishop.  

Canon 4.  Fourthly, It is forbidden, that Bishops in their visitation should extort or oppress the Churches which they visit.  
Fiftly, 
Canon 5.  That men enclosed into a Monastery, should first receive instruction in their Monasteries, before they presume to teach others.  
Sixtly, 
Canon 6.  A commandment is given, That the Bishops in near adjacent places, should be obedient to the Bishop of Toledo, and at his commandment they should appear in the town of Toledo.  
CAbillonum, 
The Council of Cabillonum.  vulgarly called Chalon, is a town in Burgunnie, not far distant from Matiscone. In this town, by the commandment of Clodoneus king of France convened 44. Bishops. Gandericus Bishop of Lions was Precedent, and Laudilenus Bishop of Vienne. Theodorus Bishop of Arls, because he refused to appear before the Council, was suspended from his office, until the next Council.  
In this Synod the Canons of the Council of Nice had great allowance. It was forbidden, that two Bishops should be ordained in one town: That no man should sell a Christian servant to a jew: And, that two Abbots should not be chosen to govern one Monastery: That no labouring of the ground, or other secular work, should be done on the Lord's day: with many other Canons, coincident with the Canons of other Counsels.  
IN the days of the Emperor Constantinus Pogonatus, 
A Council at Rome.  and under the Popedom of Agatho, a Council was gathered at Rome, about the question of the wills and operations of Christ: wherein it was discerned, by the suffrages of 125. Bishops of Italy, France, Lombardy, of the nation of the Goths, of Britanes, and Sclavonians, That two wills and two operations were to be acknowledged in Christ: And the opinions of Theodorus, Cyrus, Sergius, Pyrrhus, and Paulus, defenders of the heresy of the Monothelites was damned. The vaunting words of the letter of Agatho, written to the sixth general Council, wherein he braggeth, that the Bishops of Rome never erred in matters of Faith, I lay them aside at this time, for they are false, and untrue, as I have already proved, and shall prove hereafter, if it please the Lord.  

The vl Council of Toledo.  IN the year of our Lord 671. and in the fifth year of Recesuvindus' King of Goths, the eight Council of Toledo was convened.  
To this Assembly resorted two and fifty Bishops: Great disputation was in this Council, concerning perjury. In end it was resolved; That no necessity bindeth a man to perform an unlawful oath: For Herod and jephthah sinned, in making unlawful oaths, but they sinned more grievously in performing unlawful oaths.  

Canon 4. 5. 6. and 7.  Marriage is utterly forbidden to Bishops: and places of Scripture are miserable abused to confirm this interdiction of marriage. Be ye holy, as I am holy, 1 Pet. 1.16. And in another place, Mortify your members which are on the earth, Coloss. 3.5. Miserable ignorance in this age counteth marriage to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, uncleanness, a member of the body of sin, which the Apostle commandeth to mortify. Yea, and the subdeacons, who pleaded for retaining of their wives, in regard that in their admission, no such condition was required of them, are in most severe manner interdicted from the company of their wives, or else to be thrust into a Monastery, to suffer penance until the last period of their lives.  

Canon 8.  Unlearned men are not to be admitted to the celebration of divine mysteries, especially such as are not well acquainted with the Psalter.  

Canon 9  Eating of flesh is forbidden in Lent, for three principal causes: First, Because the forty days of Lent are the tithes of all the days of the years, and the tithes should be consecrated to God: secondly, because that Christ, by fasting forty days expiated the sins of mankind: Thirdly, because it is convenient, that a man, made of the 4. elements, for breaking the ten precepts of the decalogue, should afflict his body four times ten, days.  
In the 10. Canon, 
Canon 10.  the virtues where with the king shall be endued, who shall be chosen to reign in Spain, are rehearsed.  
In the last Canon, 
Canon 11.  the ordinances of preceding Counsels are to be obeyed: 
Canon 12.  and the jews are to be deal with, according to the acts of the 4. Council of Toledo. Can. 56. 57 58. 59 and 60. etc.  
IN the year of our Lord 673. and in the 7. year of the 
The ninth Council of Toledo.  reign of Recesuvindus' king of Goths, by the commandment of the King, 16. Bishop's convened in Toledo, and made these ordinances following:  
First, 
Canon 1.  That founders of Churches, and bestowers of rents upon the Church, and their posterity should have a solicitous care, that Church-rents be not abused with misorder; if it shall happen to fall out, let complaint be made to the Bishop, to the Metropolitan, or to the king of the country.  
Founders of Churches, 
Canon 2.  during their life-time, have power to appoint men who shall attend upon the fabric of the Church or Monastery which is builded, that it decay not.  
If any Churchman bestow any part of Church-rent, 
Canon 3.  under the colour of prestation, let the cause be clearly contained in an evidence, or else it shall be void.  
Let the goods of the defunct administrator of the Church-affaires, 
Canon 4.  be equally divided betwixt his heirs and the Church.  
If a Bishop build a Monastery, 
Canon 5.  let him not bestow above the fifty part of the rent of his prelacy in the charges of building: and in case he build a paroch Church, for honour of his burial place, let him not bestow above the hundreth part of his rent for charges of building.  
To the Bishop belongeth the third part of rent of every paroch Church in his diosie, 
Canon 6.  and whether he leave that third part to the Church itself, out of which it is raised, or to any other Church, his gift shall stand firm without revocation.  
Let no man, 
Canon 7.  under pretence of propinquity, and because he is heir intromet with the goods of the defunct Bishop, without the foreknowledge and consent of the Metropolitan, and in case the Metropolitan depart this life, let no intermeddling with his goods be made, without the foreknowledge of is successor, lest by fraud and deceit the Church be damnified.  

Canon 8.  If any man ministering in a Church-office, alienate a part of Church-rents, the supputation of time shall begin to be reckoned from the hour of his death, and not from the time wherein the charter was subscribed: and so after his death, let the prescription run on.  

Canon 9  The ninth Canon measureth the commodity which a Bishop shall receive, who hath taken pains to bury another Bishop.  

Canon 10.  Children procreated by Bishops, Presbyters, Deacons, etc. shall not only be deprived of the heritage some time belonging to their parents: but also they shall be mancipated to perpetual service of those Churches, wherein their fathers served. Let the reader mark, that there is a greater business in Counsels to procure obedience to one Antichristian precept, concerning prohibition of marriage; than to all the ten Commandments of God's law.  

Canon 11.  Let not a servant be accepted to serve in the Ministry of the Church, before he be first set at liberty.  

Canon 22.  When servants are set at liberty, let the supputation of time begin at the death of him, who set them at liberty, and not at the time when the charter was made.  

Canon 13.14.15. & 16.  Servants set at liberty, shall neither marry a woman of the Roman, nor of the Goths blood: and they shall be subject to the Church that set them at liberty: and if necessity compel them to sell lands, let the land be first offered for a competent price to one Minister in that Church, from which their liberty did arise.  
jews, who are baptised, shall in time of solemn feasts attend upon the Bishop of the parts where their dwelling is, 
Canon 17.  to the end, that he may bear testimony of the integrity of their faith: If this commandment be● ansgresed, the Bishop shall ordain the jew either to be scourged, or to be subject to such abstinence, as he thinketh most fit.  
In the end, thanks being rendered to God for their meeting, and for the unity of their judgements: and supplications being made to God for the weal of the King Recesuvindus, in soul and body, the Council was dissolved.  
IN the eight year of the reign of Recesuvindus, 
The 10. Council of Toledo.  King of Goths, assembled in Toledo one and twenty Bishops: They discerned concerning the Feasts of the nativity of our Lord, and of the Lords mother, at what times they should be kept. Punishments are appointed for men of the Clergy, and Monks, who are not found dutiful to the King, and the Country: That men unmeet for spiritual offices, should not be intruded into the Church, neither for propinquity of blood, nor for hope of lucre and gain: That widows, professing a religious order, shall receive an habit convenient 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 be eighteen years of age. Finally, Protamius Bishop of Bracara, being convict of adultery, was removed from his office, and Fructuosus was placed in his room.  
IN the seventh year of the reign of Bamba, 
The 11. Council of Toledo.  King of the Goths, nineteen Bishops, and seven Abbots were assembled in Toledo, by the King's Commandment, Quiricus Bishop of Toledo, being Precedent. 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 disturb the comely modesty of their Assembly: they set down a prolix confession of Faith, and Canons belonging to Ecclesiastical discipline, in the form following:  
1. That Bishops should be well acquainted with Scriptures, and apt to teach. 2. That Metropolitan Bishops should try how the Pastors of their Diocese increase in knowledged. That the form of singing, used in the Metropolitan Church, shall be likewise used in other inferior Churches. 4. That persons who have discorded, shall not stand at the Altar, until the time they be reconciled again. 5. That Churchmen shall not judge in actions of blood. 6. That Bishops should not give sentence before a sufficient trial of the cause. 7. Bishops, who commit adultery or murder, shall be deposed, and excommunicated, beside the punishment to be inflicted by the secular judge. 8. No reward shall be taken for ministration of the Sacraments. 9 Bishops, before their ordination, shall give their oath that they have not acquired that dignity by rewards either given or to be given. 10. He who is to be preferred to any Ecclesiastical office, let him first swear that he shall continue constantly in that true Catholic faith, and that he shall be obedient to Ecclesiastical Canons. 11. Let no man refuse to receive the Sacrament of the Supper when it is offered by him who hath a lawful calling to ministrate it. 12. Absolution should be pronounced when peril of death impendeth, albeit complete satisfaction be not made. 13. The holy Sacrifice shall not be ministered by persons possessed with devils, or transported with the passions of madness. 14. He who ministereth at the Altar, shall have other concurring with him, to the end, that if he be suddenly oppressed with any infirmity, the other assistant brother may supply his place. 15. Counsels are ordained yearly to be kept.  

The second Council of Brac.  IF order of time be not precisely kept in commemoration of the Counsels of Bracara and Toledo, let no man marvel, some regard must be had to the memory of the Reader: and it is not meet● that the Counsels of Toledo, being many in number, and so frequently convened, following upon the neck of another (except the eleventh Council, convened twelve years after the 10) should be miserably disjoined: if such things be not comported with, by the favourable Reader, it will be hard to abridge this head of Counsels to the contentment of a learned Reader.  
This Council of Bracara, by Caranza, is called the first Council of Bracara. In it many old opinions of the Priscillianists, and Manicheans, concerning prohibition of marriage, and meats, are condemned, together with the heresies of Samosatenus, Photinus, Cerdon, and Martion. Canons set forth in this Council, are so coincident with the Canons of other Counsels, that there is no necessity to make rehearsal of them.  
In the 30. Canon of this Council, it is ordained; That no poesy shall be sung in the Church, except the Psalter of the old Testament.  
IN the 4 year of Bambas, 
The 2. Council of Brac.  King of Goths, eight Bishops were assembled in Braga. In the beginning of the Council, for confession of their Faith, they made a new rehearsal of the sum of the Nicene Faith. After this, they set down eight ordinances, in manner following:  

1. That all superstitious opinions being rejected, bread and wine mixed with water, only should be offered in the Sacrifice, and not the liquor of milk, nor pure unmixed wine, nor bread dipped in wine. Here mark, that the giving of unmixed wine to the people, in the Sacrament or Sacrifice, is called superstition: such bitter fruits do ensue upon magnifying the traditions of men, that Christ's own institution, is called superstition.  
2. That vessels dedicated to God, be not abused, and employed to secular and humane uses.  
3. A Presbyter, when he sayeth mass, let him be clothed with his Orarium on both his shoulders, and be signated on his breast, with the sign of the Crosse.  
4. Let no person of the Clergy cohabit with women, no not with their own sisters, without witnesses of their conversation.  
5. Upon Festival days, relics enclosed in an Ark, shall be borne upon the shoulders of the Levites, as the Ark of God in the old Testament was accustomed to be borne, 1 Chron. 15.15. and not about the neck of a Bishop: and in case the Bishop will needs carry them himself, then shall he walk on foot with the rest of the people, and not be carried in a coach by his Deacons. Here mark how men's traditions are equalled to the commandments of God.  
6. Presbyters, Abbots, and Levites, for the dignity of their calling, shall not be punished with stripes by the Bishop, lest in dispersoning the principal members of his own body, he bring himself into contempt of his subjects.  
7. Let no honour be sold for promise of rewards.  
8. Let governor's of Churches have a greater regard to the weal of the Church, then to their own particular affairs.   
In the end, thanks is given to God, and the King, for their meeting▪ & they subscribe the fore named ordinances. Here mark, that in the country of Spain, the King still keepeth in his own hand, power of convocating Counsels.  
IN the year of our Lord, 681. and in the 12. year of the reign of Constantius Pogonatus, 
The 6. Council holden at Constantinople.  a general Council was assembled at Constantinople, by the authority of the Emperor, and not by the commandment of Pope Donus, nor Agatho his successor, nor of Leo the 2. the successor of Agatho, as the Divall letter of Constantine, directed to Pope Donus and received and obeyed by Pope Agatho, clearly testifies. As for the number of Bishops convened, 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 Assembly, was about the wills and actions of Christ. Macarius' Patriarch of Antiochia, and Stephanus his disciple, pertinaciously defended the error of the Monothelites: 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 open audience of the Council, made it clearly known, that he also was infected with the erour of the Monothelites. For this cause Honorius Bishop of Rome, Sergius, Pyrrhus, and Paulus Bishops of Constantinople, Cyrus' Bishop of Alexandria, and Macarius Bishop of Antiochia, were all excommunicated: likewise Polychronius, a ridiculous Monk, and his complices were excommunicated, and with great shame and ignominy, rejected from the fellowship of the Church: For he offered to prove the opinion of the Monothelites to be the truth of God, by writing the sum of that opinion in a paper, and over spreading it upon a beer, wherein a dead man was laid, he put the Council in hope, that he would raise the dead man to life again: but after trial, he was found to be a lying and a deceitful fellow, and he likewise was excommunicated.  
This Council made no Canons and Constitutions concerning Church-discipline, as other Counsels had done before: For this cause justinian the 2. the son of Pogenatus, gathered these same Fathers, who had been in the preceding Council, to perfect the work which they had begun.  
They made many Constitutions, but two in special, which displeased the Roman Church: First, they annulled the doctrine of the Church of Rome, concerning prohibition of marriage to men in spiritual offices. Secondly, they ordained the Patriarch of Constantinople, to be in equal authority with the Pope of Rome. These Constitutions and Canons, Pope Sergius refused to subscribe, albeit his ambassadors in his name had subscribed them in Constantinople.  
BAmbas King of the Goths, 
The 12. Council of Toledo.  resigned the title of his royal authority to Euringius, and he was content to be shaved, and enter into a Monastery In the first year of the reign of Euringius, 33. Bishops, with some Abbots, and 13. Noblemen of the Court, convened at Toledo. The King, amongst many other things, protested, that he was content, that whatsoever thing in his laws seemed repugnant to reason, it should be corrected by the prudent advice of this Council.  
The Fathers of this Council, for confession of Faith, adhered unto the Council of Nice. After this, the hand-writings and seals of Bambas, and the Nobles of his Court, and the testimony of julianus, ArchBishop of Toledo, are presented: whereby it is known, that Bambas, had resigned his government in favour of Euringius, willing them to choose him to be his successor. So it came to pass, that Euringius was solemnly proclaimed to be King, and the people were assoiled from the oath of allegiance made to Bambas, and were astricted to the obedience of King Euringius.  
In this Council it was forbidden, that new Bishoprickes should be erected in villages: and the Bishop of Emerita begged pardon for this, that he had ordained a Bishop in a certain village, being compelled so to do, by the commandment of King Bambas. They who stand at the Altar, and sacrificeth, are commanded to eat of the sacrifice, as often as they offer it. The acts, made in preceding Counsels, against the jews, were renewed and amplified in this Council: and thanks was given to God, and the King, for their meeting.  
Other Counsels of Toledo, under the reigns of Euringius, and Egita, seeing there is little written of them, worthy of Commemoration, I overpass with silence.   

CENTURIE VIII.  
IN the year of our Lord, 712. a Council was assembled at London, 
A Council at London.  where Bonifacius was present, and Brithuvaldus the chief Prelate of England; and the Kings of Saxons ruling in England, were commanded under pain of cursing, to be present at this Council. The purposes entreated in this Council were two; to wit, concerning the adoration of Images, and prohibition of marriage to men in spiritual offices. About worshipping of Images no disputation was heard, whether that service did agree with the written word of God, or not. This was counted a sufficient wartant for bringing Images into places of adoration, and for worshipping them (especially the Image of the Virgin Mary) that Eguvinus, a superstitious Monk in England, of the order of Saint Benet, who afterwards was made a Bishop: affirmed that the Virgin Marie appeared unto him in a dream, and declared, that it was her will, that her Image should be set up in the Churches, and worshipped. These dreams once confirmed by the oath of Eguvinus, and approved by Constantine Bishop of Rome, and obtruded by Bonifacius the Pope's Legate, they were embraced in England, with little contradiction in such a corrupt time.  
The other purpose entreated in this Council, was prohibition of marriage, to men in spiritual offices. This doctrine of the Roman Church, was not received without reluctation of the Clergy. Only, a ground was laid, whereupon followed a building of the doctrine of Devils.  

The Council of Constantinople, under Philippicus.  ABout the same time, that is, about the year of our Lord 712. it is supposed, that the Emperor Philippicus gathered a Council at Constantinople, for undoing of the sixth general Council, in the which the error of the Monothelites was condemned: and that he did this according to a promise made to a Monk, named john, who foretell him that he would be made Emperor, and craved this promise of him, that when he should be advanced to the Imperial dignity, he should undo the sixth general Council. But the writers of this History do not make particular mention of the Fathers, who were present at this Council. The rest of the History is clear, that Philippicus razed the pictures of the Fathers, who had been present at this Council, and were pictured in the Temple of Sophia: and that on the other part, Pope Constantine the first, not only caused the same effigíes to be pictured in the porch of the Church of Saint Peter at Rome, but also procured that the Emperor's name should be razed out of charters, and that his effigy should not be ingraved in any kind of coined mettle. Also it is clear, that Philippicus removed Cyrus from his office, and placed in his room john, who foretell him that he should be Emperor.  

A Council at Rome, assembled by Gregory 2.  IN the year of our Lord, 714. Pope Gregory the second, assembled a Council, in the which two Bishops of Britain, to wit, Sedulius, and Fergustus, were present. It was ordained, that masses should be celebrated publicly in Temples, which custom was not in use before. In the second Tome of Counsels, 
Sigebert. in. Chron.  this Synod is referred to Gregory the third. A great number of the Canons of this Council do concern marriage, That no man should take in marriage a woman, who was a relict of a Presbuter or Deacon, or a Nun, or his spiritual sister, or his brother's wife, or his niece, or his mother in law, or daughter in law, or his near cousins, or a woman whom by these or ravishing he hath led away. And that no man should consult with juchanters and Sorcerers. And that no man should violate the mandates of the Apostolic Chair: no, not in a matter of an hair.  
GRegorie the third, 
A Council at Rome, assembled by Gregory the third.  after he had received a mandate from the Emperor Leo, concerning abolishing of Images, he assembled a great Council at Rome, of 903. Bishop's: in the which the Emperor Leo was excommunicated, and deprived of his Imperial dignity. Here mark the tyranny and fierceness of Antichrist, Who gave such authority to a Roman Preacher, to dismount the monarchs of the world from their royal thrones? Yet Gregory the third attempted such high matters, because the Emperor Leo had disallowed the worshipping of Images. Likewise, by his instigation the whole country of Italy refused to pay tribute to the Emperor. Now is the banner of Antichrist displayed against the Emperor, and this is a forerunning token, of the hateful enmity which is to ensue betwixt the Popes and the Emperors, which (God willing) shall be declared in its own time. Likewise, Anastatius Patriarch of Constantinople, was condemned and excommunicated in this Council. To favour the Emperor, and to dislike the worshipping of Images, were two irremissable sins, and meriting the great Anathems of the Bishop of Rome.  
IN the year of our Lord, 
A Council holden in France, by Boniface, Archbishop of Mentz.  742. and in time of the reign of Charles the Great, and under the Popedom of Zacharias the first, Bonifaoius Archbishop of Mentz, assembled a Council, of the Bishops, Presbyters, and Clergy of France, for reformation of abuses in that country: or rather, as the truth is, to bring the country of France (as he had already brought many parts of Germany) to a conformity with the superstitious rites of the Roman Church. It is to be marked, that this national Council was assembled by the mandate of King Charles, howsoever Bonifacius ordered the affairs of the Council.  
It was ordained, that Synods should be kept yearly, and that Clergy men should not put on armour, 
Canon 1.  and go to warre-fare, except one or two Bishops, with their Presbyters & Chaplains, to prescribe penance to them who should happen to confess their sins: And that hunting and hawking, and such idle pastimes, should not be used by the Clergy.  

Canon 2.  That every Presbyter shall be ready to give account of his ministry to his own Bishop, in time of Lent, especially concerning his ministration of Baptism, the sum of his Catholic Faith, the form of his prayers, and the order of his saying of masses.  

Canon 3.  That no uncouth Bishop or Presbyter, be admitted without the trial, and allowance of a Synod.  

Canon 4.  That Presbyters and Deacons be not clothed as secular men, with short cloaks; but with the habit of men who are in spiritual offices: And that no woman cohabite in the house with them.  

Canon 5.  That every Bishop have a care within his own bounds, to abolish all heathenish superstitions.  
IN the year of our Lord, 755. and in the thirteenth year of the Empire of Constantinus Copronymus, 
The 7. general Council assembled at Constantinople.  a general Council of 338. Bishops, was assembled at Constantinople, by the commandment of the Emperor. In this Council the worshipping of Images was damned, and the placing of them in Oratories and Temples, where the divine Majesty is worshipped, was forbidden, as a custom borrowed from Pagans, who had no hope of the resurrection, and therefore solaced themselues with pictured similitudes of their friends, as if they had been bodily present with them. Yea, for three principal causes they damned the worshipping of Images: First, because the worshipping of them is repugnant unto holy Scripture. Secondly, because the divine and humane nature being unseparably united in Christ, and the divine nature cannot be presented by an Image: therefore it is not meet to represent his humane nature by an Image, left we should seem to separate the two natures in Christ. And thirdly, because the writings of ancient Fathers do utterly condemn the worshipping of Images, such as Epiphanius, Eusebius, Gregorius Theologus, Athanasius, Amphilochius, Chrysostomus, and Theodorus Bishop of Ancyra. It were a prolixt thing to make a rehearsal of the sentences of all the forenamed Fathers: therefore, for brevity's cause, I will here only make choice of one place, which is this: Eusebius Pamphili, 
Hist. Magd. cent. 8. cap. 9  writing to Constantia the Empress, who was desirous that the image of Christ should be sent her he returneth unto her this answer: Because ye have written unto me to send unto you the Image of Christ, I would gladly understand what image of Christ ye are enquiring for: whether it be that true and unchangeable nature, bearing the character and engraven similitude of the person of the Father? or if it be the image of the shape of a servant, which Christ took upon him for our sakes? As concerning His divine nature, I hope ye are not solicitous to seek the image thereof, being sufficiently instructed, that no man knoweth the Father, except the Son, and on the other part, no man knoweth the Son, except the Father. But if ye desire the similitude of man's nature, wherewith He clad Himself for our sakes, understand, that the splendour and shining brightness of his glory cannot be represented with dead colours, and shadowed pictures: For even his Disciples in the mountain were not able to abide the brightness of His shining face (Mat. Chap. 17. vers. 1. Mark. Chap. 9 vers. 2. Luk. Chap. 9 verse, 28.) how much less are we now able to abide the celestial splendour of his glorified body?  
In this Council Germanus Bishop of Constantinople, Georgius Cyprius, and Damascene a Monk, who were principal defenders of the worshipping of images, were excommunicated.  
In the Canons of this Council, which were 19 in number; invocation of Saints hath allowance in the 15. & 17. Canon. So that in this Council also is presented unto us a vive pattern of the weakness of Counsels. Like as in every sacrifice there was dungue, so likewise in every Council there is found some note of infirmity and weakness. And it is a foolish thing to adhere to all the ordinances of Counsels, except they do agree in all points with the written word of God.  

The second Council of Nice.  IN the year of our Lord, 788. and in the eight year of the reign of Irene, and her son Constantine, a Council was assembled at Nice in Bythania, of three hundreth and fifty Bishops. The Ambassadors of Adrian the first, Bishop of Rome, were present in this Assembly. Basilius, Bishop of Ancyra; Theodorus, Bishop of Myra; and Theodosius, Bishop of Amorium; offered to the Council their supplicant letters, confessing, that they had sinned in condemning the worshipping of images in the Synod assembled by Constantinus Copronymus. These reeds, shaken with the wind, and unconstant fools, were accepted in favour, as a preamble unto this malignant Council. The Epistle of Adrian Bishop of Rome, was openly read in the Council, approving the worshipping of images. His letter was full of fables and lies, such as the fable of the leprosy of Constantine, and of the shedding of the blood of innocent babes to procure remedy against his sickness, and baptism of Constantine by Sylvester, the miraculous restoring of the Emperor to health after his Baptism, and of the images of Peter and Paul, produced to Constantine before his baptism. Such a Legend of lies no Council could have heard read in their audience, if it had not been a time in the which the mystery of iniquity was effectually working: For the history of the life of Constantine, written by Eusebius, expressly proveth the contrary: to wit, that Constantine was not leprous, but rather a man of a clean and unspotted body: and that he was not baptised by Sylvester in Rome, but by Eusebius in Nicomedia. Notwithstanding, the letter of Pope Adrian was accepted and allowed by the Council. And it was ordained, That the image of Christ, of the blessed Virgin Mary, and of the Saints, should not only be received into places of Adoration, but also should be adored and worshipped: And the honour done to the image, is thought to redound to him (or her) who is present by the image, according to the words of Basilius Magnus. 
Basil. contra Eunomium, ●. 1.  But Basilius Magnus is writing in that place of Christ, the image of the invisible God, and not of images made with men's hands.  
THe Fathers of this Council, as it were bewitched by the delusions of the Devil, were not ashamed to confirm the adoration of images, by lying miracles, and by a foolish confabulation betwixt the Devil and a Monk, whom Satan ceased not to tempt continually to the lust of uncleanness, and would make none end of tempting him, except he would promise to desist from worshipping the image of the Virgin Mary. But arguments taken from the fables of Monks, and delusions of the Devil, are not to be harkened unto, in a matter expressly repugnant to the written word of God.  
IN the year of our Lord 794. 
The Council of Frankford.  Charles the Great, King of France, assembled a great Council at Frankford: partly in regard of the heretic Foelix, who called Christ the adoptive Son of God in his humane nature, and was condemned in a Council assembled at Ratisbona, Anno. 742. but he was returned to his vomit again: and therefore was of new again condemned, as a notable heretic, in the Council of Frankford: partly also in respect of the great disputation that arose every where concerning the worshipping of images, disallowed in the council of Constantinople, and allowed in the second Council of Nice.  
Not only the Bishops of France, but also of Germany & Lombardie, as Provinces subdued to the King of France, were present at this Council. Likewise, Pope Adrian sent his Ambassadors, Theophilactus & Stephanus, to the Council. And Charles himself, King of France, was present in the Council of Frankford. The Ambassadors of Pope Adrian produced, the acts of the second Council of Nice, hoping that the Council of Frankford should have given consent and allowance unto the same. But the Fathers of this Council collationed the acts of the Council of Constantinople, with the acts of the second Council of Nice. And they disallowed in the Council of Constantinople the strict prohibition to picture images, either in Temples of other places. And in the second Council of Nice they disallowed the Act of worshipping of images, and of honouring them with garments, incense, candles, and kneeling unto them: counting the aforesaid Act to be so impious, that the Council in the which it was concluded, was neither worthy to be called Catholic nor Oecumenicke. The arguments whereby the second Council of Nice endeavoured to approve the adoration of images, are all refuted in the Council of Frankford, as I have declared already in a treatise concerning worshipping of Images.  
Concerning the argument taken from the authority of Epiphanius, who in his book called Panarium, reckoneth not the worshippers of images in the roll of Heretics: it is answered by the Council of Frankford, that in case Epiphanius had counted the haters of the worshippers of images, Heretics; he had likewise inserted their names in the catalogue of Heretics: but seeing he hath not so done, the Council of Nice had no just cause to triumph so much in this frivolous argument, which maketh more against them, than it maketh for them.  
Moreover, in the Council of Frankford, the Epistle of Epiphanius, written to Ihonne Bishop of jerusalem, was read; wherein he disalloweth the very bringing in of images into Churches: and this Epistle was translated out of the Greek into Latin language, by jerom. The Epistle is worthy to be read. Read it in the Magdeburg History, Cent. 8. Chap. 9   

CENTURIE IX.  
IN the year of our Lord, 813. by the commandment of Carolus Magnus, in the Town of Mentz, were assembled 30. Bishops 25. Abbots, 
The Council of Mentz.  with a great number of Priests, Monks, Counts, and judges, about reformation of the dissolute manners, of Ecclesiastic and Laicke persons. After three days abstinence and fasting, joined with Litanies, public Prayers, and imploring the help of God, they divided themselves into three companies: In the first company were the Bishops, with some Noters, reading the history of the Euangell, and the Epistles, and the Acts of the Apostles, together with the Canons and works of ancient Fathers, and the Pastorals book of Gregory, to the end that by the Precepts contained in these books, the enormity of men's lives might be corrected. In the second company were Abbots and Monks, reading the rules of S. Benedict, for the reformation of the lives of Monks. In the third company were Lords and judges, pondering the causes of all men, who came to complain, that wrong was done unto them.  
The 1.2. and 3. Canons of this Council, entreat concerning, Faith, Hope, and Charity. 4. Concerning the Sacraments, to be ministered chiefly at Easter and Whitsonday, except necessity & fear of death require prevening of these times. 5. That unity and concord should be kept in the Church, because we have one common Father in heaven: one Mother, to wit, the Church in earth: one Faith, one Baptism, and one Celestial inheritance prepared for us: Yea, and God is not the God of dissension, but of peace, according as it is said, Blessed be the peacemakers, for they shall be called the children of God. The sixth and seventh Canons, entreat of Orphans, and poor people, whose weakness is to be supported: but no man should take vantage of their poor and desolate estate. The eight Canon recommendeth unity to be kept betwixt men in spiritual offices, and civil judges: a Canon indeed, if it had been observed, very necessary for the estate of this time. The ninth & tenth Canon, prescribeth to the Clergy, Precepts of a modest and sober life, with abstinence from the delicate pleasures of the world, and from Theatrical Spectacles, from pomps, and unhonest banquets: and to be more ready to go to the house of mourning, to comfort them who are heavy hearted, than to the house of banqueting. Usury, avarice, ambition, and taking of rewards, for the benefits of God, such as use to be taken for medicinal cures, is forbidden. To beware of deceit and conjurations: to flee hatred, emulation, backbiting, and envying, wandering eyes, and an unbridled tongue: a petulant, and proud gesture are forbidden: filthy words, and works, are altogether abhorred: chastity is recommended: the frequent visitations of the houses of Widows, and Virgins, is prohibited: due obedience is to be given to Seniors: to take heed to doctrine, reading, and spiritual songs; as it becometh men, who have addicted themselves unto divine service.  
Precepts, concerning the behaviour of Monks & Nuns, and the fabric of their dwelling places, I overpass with silence, left I should overcharge a short Compend with an heap of unnecessary things.  
In the 32. Canon, the difference betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is set down. 33. The great Litanie or Rogations, to be observed three days, by all Christians, with fasting, fackecloath, ashes, walking barefooted, and all kind of humble carriage. 34.35. and 36. Public Fast, and keeping of Festival days is commanded. 37. The Sabbath day is to be kept holy. In it no Merchant Wares to be sold, and no criminal cause to be judged. 38. and 39 Tithes are precisely to be paid. And men, fleeing to Churches for safeguard, are not to be violently drawn out of their refuge. 40. In Churches, and the portches thereof, let no secular judgements be exercised. 41. Let no ancient Church be spoilt of tithes and possessions, for the building of new Oratories. 42. Concerning Church-rentes bestowed for reparation and upholding of Churches. 43. and 44. That no Priest say Mass himself alone: for if he have no person present except himself, how can he say, Dominus vobiscum, or Sursum corda, or such other passages? Also frequent offering of the Sacrifice of the Mass, and presenting of the Pax, is recommended to Christian people. 45. That every person be acquainted with the Lords Prayer, and the Belief: and they who can no otherwise comprehend these things, let them learn them in their own vulgar language. 46. Drunkenness is detested: and they who continue in this sin, without amendment, are ordained to be excommunicated. 57 Godfathers shall attend, that their spiritual children be brought up in the true Faith. 48. Filthy, libidinous, songs are not to be sung about Churches. 49. The cohabitation with women is forbidden to all the members of the Clergy. 50. Let all Bishops, Abbots, and Church men, have such Advocates and Agentes in their affairs, who are men that fear God, and are haters of all unrighteous dealing 51. Let not the dead bodies of the Saints be transported from place to place, without the advice of the Princes of the country, or the Bishop, and Synod. 52. No dead body shall be buried within the Church, except the body of a Bishop, or of an Abbot, or of a worthy Presbyter, or of a faithful Laicke person. 53. Incestuous persons are to be searched out, and separated from the fellowship of the Church, except they be penitent. 54.55. and 56. Marriage, in the fourth degree of consanguinity, is forbidden: and that no man shall marry his spiritual daughter, or sister, neither the woman, whose son or daughter he hath led to the Sacrament of Confirmation: and, in case they be found to be married, they shall be separated again. And no man shall take in marriage his wife's sister: neither shall a woman marry her husband's brother.  
IN the year of our Lord 813. a Council was assembled at Rheims, 
The vl Council of Rheims.  by the commandment of Charles the great: for it is to be remarked, that he not only assembled that famous Council of Frankford, Anno. 794. in the which adoration of Images was condemned: but also, when he was now aged, & saw many abuses in the Church, he endeavoured by all means possible, to procure reformation of the lewd manners of Churchmen. Therefore, he appointed, at one time, to wit. Anno, 813. five National Counsels, to be convened in diverse places, for reformation of the Clergy & people: One was convened at Mentz, as hath been declared: Another at Rheims: the third at Towers: the fourth at Cabilone, or Chalons: & the fifth at Arles. In all these Counsels no opposition is made to the Council of Frankford: neither was the adoration of Images avowed in any of these Counsels. So much availeth the authority of a Prince for suppressing of false doctrine and heresy. In this Council at Rheims, Wulfarius, Archbishop was precedent. 44. canons are rehearsed in the 2. Tom of Counsels made in this Council.  
In the 1. Can. it was concluded, That every man should diligently acquaint himself with the Articles of his faith. 2. That every man should learn the Lords Prayer, & comprehend the meaning thereof. 3. That every man, promoted to Ecclesiastical orders, shall walk worthily, conform to his calling. 4. The Epistles of Paul were read, to give instructions to subdeacons, how they should behave themselues. Yet is there not one word in all the Epistles of Paul of a sub-deacon. 5. The Gospel was read to give instruction to Deacons, to minister condingly in their office. 6. Ignorant Priests are instructed to celebrate the Service with great understanding. 7. In like manner, they are instructed how to prepare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Sacrament of Baptism. 8. The holy Canons were read out of the Decretal of Innocentius, for ordering the life of Canons. 9 The rule of Saint Benedict was read, to reduce Abbots, and their Conuents, to a remembrance of their order. 10. The Pastoral book of Gregorius was read, to admonish Pastors of their duty. 11. Sentences of diverse ancient Fathers were read, to admonish men of all ranks, both Prelates and subjects, to bring forth the fruit of a good conversation. 12. These things being done, they set down a form of receiving of confessions, and prescribing of penance, according to the Canonical institutions. 13. They reasoned about the eight principal vices, to the end, their diversity being distinguished, every man might know what vices he should eschew, and teach others to beware of the same. 14. That Bishops should take heed of the reading of the books of the Canonicke Scripture, and the books of Fathers: and should attend upon the preaching of the Word of God. 15. That Bishops should preach the Sermons and Homilies of holy Fathers, in such sort as all the people might understand them. The 16. Canon is coincident with the 12. 17. That Bishops, and Abbots, permit no man to solace the company with filthy jesting in their presence: but let poor and indigent people be refreshed at their tables with lectures of divine Scripture, and praising of God, according to the Precept of the Apostle, that whether we eat or drink, let all things be done to the glory of God. 18. Gluttony and Drunkenness forbidden to Bishops, and the Ministers of God. 19 Let not Bishops be rash to judge in things secret, which are to be referred to the judgement of God, who can manifest things hid up in darkness, and discover the secrets of the heart. 20. Presbyters shall not transport themselves from a low place to a greater. 21. Whosoever by paying money, procureth a preferment in the Church, shall be deposed. 22. No Churchman shall cohabite with a woman, except it be with his mother or sister, or such like persons, by whose company no suspicion of uncleanness can arise. Precepts given to Monks, and Nuns, I pass by, as I did in the former Council.  
Canon 35. The Sabbath day shall be kept holy, and in it no servile work shall be done, according to the Lords commandement. 36. Let no man bestow upon the Church that thing which by unlawful means he hath fraudulently withdrawn from others. 37. Nor yet by lies and deceitful means, withdraw any thing duly belonging to the Church. 38. Let tithes be precisely paid. 39 Let no man presume to receive rewards for his decreet and sentence. 40. Let prayers and oblations be made for the Emperor, and his noble race, that it would please God to preserve them in all happiness, in this present life, and vouchsafe unto them celestial joys in company of the Angels, in the life to come. In the 41. Canon, mention is made of a certain rent, left by King Pipinus of Good memory; which they wish the Emperor Charles, Pipinus son, should not alter, nor transfer into another sum, in respect, that by so doing, many perjuries and false testimonies might ensue. 42. And that no man should be removed from his mansion, to whom the Emperor's alms is distributed. 43. And that the statute may be confirmed by his Highness' allowance, whereby all contentions and strifes are ordained to have a decision, and end. 44. And that the statute made in Bononia, concerning false witnesses, may be ratified and confirmed: with augmentation, if need require, for eschewing of perjuries, false testimonies, and many other inconveniences.  

The Council of Towers.  IN the year of our Lord, 813. and at the commandment of the Emperor Carolus Magnus, a Council of many Bishops and Abbots, was assembled, about establishing of Ecclesiastical discipline, in the town of Towers.  
In the first Canon, all men are admonished to be obedient to the Emperor Charles the Great, and to keep the oath of allegiance made unto him, and to make prayers, and supplications for his prosperity and welfare. 2. All Bishops shall diligently read, and frequently peruse, the books of holy Scripture, the histories of the Euangels, and the Epistles of Paul, together with the books of ancient Fathers written thereupon. 3. It is not lawful for any Bishop to be ignorant of the Canons of the Church, and of the Pastoral book of Gregorius, in the which every man, as in a lively mirror might see himself. 4. Let every Bishop feed the flock committed unto him, not only with doctrine, but also with examples of good conversation. 5. A Bishop must not be given to sumptuous banquets, but be content with a moderate diet, lest he should seem to abuse the counsel of our Lord, saying; Take heed, that your hearts be not surfeited with gluttony, or drunkenness: but let holy lecture be at his table, rather than the idle words of flattering fellows. 6. Let strangers and indigent people be at Bishop's tables: whom they may refresh, both with corporal and spiritual repast. 7. The delicate pleasure of the ear and eyes, are to be eschewed, left by such pleasures, the mind be effeminate, and enchanted. 8. Let not the Lords servants delight in vain jesting, nor in hunting, nor hawking. 9 Let Presbyters and Deacons follow the footsteps of their Bishops, assuring themselves, that the good conversation enjoined unto their Bishops, is also enjoined unto them. 10. Let Bishops have a great solicitude and care towards the poor: and be faithful dispensators of Ecclesiastical goods, as the Ministers of God, and not as hunters after filthy lucre. 11. It is lawful for Bishops, with consent of Presbyters and Deacons, to bestow out of the Church treasure, to support indigent people of that same Church. 12. A Presbyter is not to be ordained until he be thirty year old. 13. Let the Bishop make diligent inquisition in his own parish Church, that no Presbyter, coming from any other parts, make service in his Church, without letters of recommendation. 14. Let a Presbyter, leaving a low place, and presuming to an higher, incur that same punishment, which a Bishop, deprehended in the like fault, should incur. 15. A Presbyter, who attaineth to a Church, by giving money for it, let him be deposed. 16. Let tithes bestowed upon Churches, by advice of Bishops, be faithfully distributed to the poor, by the Presbyters. 17. The families of Bishops shall be instructed in the sum of the true faith. In the knowledge of the retribution to be given to good men, and the condemnation of people, and of the resurrection and last judgement, and by what kind of works eternal life may be promerited: and that the Homilies, containing these instructions, shall be translated into Rusticke-Latine-language: to the end that every person may understand them. Mark in what estimation the Latin language hath been at this time: that instructions in Rustic and barbarous Latin, are counted better than instructions in good French language. 18. It is the duty of the Bishop, to instruct his Presbyter concerning the Sacrament of Baptism, what it is that they should desire the people baptised to renounce: namely, that they should renounce the devil, and all his works, and his pomps. Now the works of the Devil, are murder, fornication, adultery, drunkenness, and other such like faults. But the pomps of the Devil, are pride, ostentation, swelling conceits, vainglory, loftiness, and such other faults, as spring up from such grounds. 19 Presbyters are precisely to be admonished, that when they say the mass, and do communicate, they do not distribute the Lords body indiscreetly, to children, and to all persons, who happen to be present, who if they be entangled with great sins, they procure unto themselves rather damnation, than any remedy to their souls, according to the saying of the Apostle, Whosoever eateth this Bread, and drinketh this Cup unworthily, he shall be guilty of the body and blood of the Lord: Let a man therefore try himself, and so let him eat of this Bread, and drink of this Cup. 
Note.  By this let the judicious Reader mark, that even in the days of Carolus Magnus, private masses had no place: but they who were duly prepared, did communicate with the Priest. 20. Presbyters shall not suffer the holy Chrism to be touched by every man. 21. Presbyters shall not resort to Taverns, to eat or drink. 22. Bishops and Presbyters, shall prescribe to sinners, who have confessed their sins, penance, discreetly, according to the weightiness of their fault. 23. Canons, who dwell in Cities, let them eat in one Cloister, and sleep under one roof, to the end they may be ready to celebrate their Canonical hours. From the 24. Canon unto the 32. are contained constitutions concerning Monks and Nuns, which I overpass with silence, fearing to be prolix.  
Canon 32. All men should study to peace and concord, but especially Christians: forsaking hatred, discord, and envy. 33. Lords and judges should be obedient to the wholesome admonitions of their Bishops: and Bishops on the other part, should reverently regard them, to the end they may be mutually supported, every one with the consolations one of another. 34. Lords and judges are to be admonished, that they admit not vile and naughty persons to bear witness in their iudicatories, because there are many, who for a contemptible price, are ready to make shipwreck of a good conscience. 35. Let no man for his decreet, receive a reward: For divine Scripture in many places forbiddeth this, as a thing that blindeth the eyes of the blind. 36. Let every man be careful to support indigent persons of his own family and kindred: for it is an impious and abominable thing in the sight of God, that men abounding in riches, should neglect their own. 37. Christians when they make supplications to God, let them in humble manner bow down their knees, following the example of the Martyr Steven, and of the Apostle Paul: Except upon the Lord's day, and other solemn days, on the which the universal Church keepeth a memorial of the Lords resurrection: and at such times they are accustomed to stand and pray. 38. Faithful people must be admonished, not to enter into the Church, with tumult and noise: and in time of prayer, and celebration of the mass, not to be occupied in vain confabulations, and idle speeches: but even to abstain from wicked cogitations. 39 Let not the Consistories and judgement-seates of secular judges be in the Church, or portches thereof, in any time to come: because the house of God should be an house of Prayer, as our Lord jesus Christ saith. 40. Let it be forbidden, that Merchandise be used upon the Lord's day, or justice-courts, because all men should abstain from servile labours, to the end this day may be spent in praising and thanking God, from morning till evening. 41. Incestuous persons, parricides, and murderers, are found, who will not hearken to the wholesome admonitions of Churchmen, but persevere in their vicious conversation, who must be reduced to order by the discipline of the secular power. 42. Let the people be admonished to abstain from Magical Arts, which can bring no support and help to the infirmities of men, and beasts: but they are the deceitful snares of the Devil, whereby he deceiveth mankind. 43. A frequent custom of swearing is forbidden, wherein men, upon every light occasion willing to purchase credit to that which they speak, they take God to be witness of the verity of their speeches. 44. Many free subjects, by the oppression of their Masters, are redacted to extreme poverty; whose causes, if our element Sovereign please to examine, he shall find, that they are unjustly redacted to extreme indigence. 45. A false measure, and a false balance, is an abomination unto the Lord, as Solomon recordeth.  
The 46. Canon containeth a regrate, that tithes were not duly paid to the Church: notwithstanding, that the Church had given in, their complaint to the civil Magistrate: whereby it came to pass, that not only lights in the Church, and stipends to the Clergy, began to inlacke, but also the very parish Churches became ruinous. 47. When general Fast are appointed, for any impendent calamity, let man neglect the fellowship of the humble Church, for desire to feed his belly with delicate food. 48. Drunkenness and surfeiting are forbidden, as offensive both to soul and body, and the ground of many other sins. 49. Lords and Masters are to be admonished, not to deal cruelly and unmercifully with their subjects: yea, and not to seek that which is due unto themselves, with excessive rigour. 50. Let Laicke people communicate at least thrice in a year, unless they be hindered by some grivous sins committed by them. 51. In the last Canon mention is made, that they diligently examined the cause of them who complained to the Emperor, that they were disinherited by th● donation of lands, which their Fathers and friends had bestowed upon the Church: and in their bounds they found no man who did complain. Always, in that matter, if any thing was done amiss, they humbly submitted themselves to be corrected by their Sovereign Lord and King.  
THe Council of Chalons was the fourth Council, 
The Council of Chalons.  convened in the year of our Lord, 813. by the commandment of Charles the Great, for the reformation of the Ecclesiastical Estate. Many of the Canons of this Council are coincident with the Canons of the former: therefore I shall be the shorter in the commemoration thereof.  
1. That Bishops acquaint themselves diligently with reading the books of holy Scripture, and the Books of ancient Fathers, together with the Pastoral books of Gregorius. 2. Let Bishop's practice in their works, the knowledge which they have attained unto by by reading. 3. Let them also constitute Schools, wherein learning may be increased, and men brought up in them, that may be like to the salt of the earth, to season the corrupt manners of the people, and to stop the mouths of Heretics, according as it is said, to the commendation of the Church, A thousand Targes are hung up in it, even all the Armour of the strong, Cant. chap. 4 vers. 4. ● 4. Let Churchmen show humility, in word, deed, countenance, and habit. 5. Let Priests be unreprovable, adorned with good manners, and not given to filthy lucre. 6. The blame of filthy lucre, wherewith many Churchmen were charged, for this, that they alured secular men to renounce the world, and to bring their goods to the Church, they endeavour, with multiplied number of words, to remove. 7. Bishops, and Abbots, who with deceitful speeches, have circumvened simple men, and shaved their heads, and by such means do possess their goods, in respect of their covetous desire of filthy lucre, let them be subject to Canonical, or regular repentance. But let those simple men, who have laid down their hair, as men destitute of understanding, who cannot govern their own affairs, let them remain in that estate, which they have once undertaken: but let the goods given by negligent Parents, and received, or rather reaved by avaricious Churchmen, be restored again to their children & heirs. 8. If Church men lay up provision of come in Victuall-houses, let it not be to keep them to a dearth, but to support the poor in time of need, therewith. 9 Hunting and hawking, and the insolency of foolish and filthy jests, are to be forsaken of Churchmen. 10. Gluttony and drunkenness is forbidden. 11. The Bishop or Abbot, must not resort to civil iudicators, to plead their own cause, except it be to support the poor and oppressed. Presbyters, Deacons, and Monks, having obtained licence from the Bishop, may compeare in Civil iudgement-seats, accompanied with their Advocate. 12. Let not Presbyters, Deacons, or Monks, be farmers or labourers of the ground. 13. It is reported of some brethren, that they compel the persons who are to be admitted, in time of their ordination to swear, that they are worthy: and that they shall do nothing repugnant to the Canons: 
Note.  and that they shall be obedient to the Bishop, who ordaineth them, and to the Church, in the which they are ordained: which oath, in regard it is perilous, we all inhibit, and discharge it. 14. Bishops in visiting of their Parishioners, let them not be chargeable unto them, but rather comfortable, by preaching the Word, and by correcting things that are disordered. 15. It is reported, that some Arch-deacons use domination over the Presbyters, and take tribute from them, which smelleth rather of tyranny, then of due order. For if the Bishop should not use domination over the Clergy, but by examplars to the flock, as the Apostle Peter writeth: much less should these presume to do any such like thing. 16. Like as in dedication of Churches, and for receiving of orders, no money is received: even so, for buying of Balm to make Chrism, Presbyters (keepers of Chrism) shall bestow no money: but Bishops, of their own rents, shall furnish Balm for the making of Chrism, and Lights to the Church. 17. It hath been found in some places, that Presbyters have paid 12. or 14. pennies in yearly tribute to the Bishop: which custom we have ordained altogether to be abolished. 18. The receiving of paunds from incestuous persons, and from men who pay not their Tithes, and from negligent Presbyters, is forbidden, as a thing which openeth a door to avarice: but rather let Ecclesiastical discipline strike upon transgressors. 19 Let people give their Tithes to those Churches wherein their children are baptised, & whereunto they resort all the year long, to hear church-service. 20. Let peace be kept amongst all men, but in special betwixt Bishops & Countess; whereby every one of them may mutually support another. 21. Civil judges ought to judge righteously, without exception of persons, and without receiving of rewards: and let their Officiars, Vicars, and Centenaries, be righteous men: lest, by their avarice and greediness, the people be grieved, and impoverished. And let the witnesses be of unsuspect credit: for by false witnesses the Country is greatly damnified. 22. The Abbots and Monks, in this part of the Country, seeing they have addicted themselves to the Order of Saint Benedict: let them endeavour to conform themselves unto his institution and rules. 23. The ordination of Presbyters, Deacons, and other inferiors, is to be made at a certain prescribed time. 24. Concerning Bishops, Presbyters, Deacons, and Monks, who shall happen to be llaine, let the Emperor give determination to whom the satisfaction of blood shall belong. 25. In many places, the ancient custom of public repentance hath ceased: neither is the ancient custom of excommunication and reconciliation in use. Therefore, the Emperor is to be entreated, that the ancient discipline may be restored again, and they who sin publicly, may be brought to public repentance: and every man, according as he deserveth, may either be excommunicated, or reconciled. 26. It is reported, that in some Churches there is contention and strife for dividng of Church rents: It is ordained, therefore, That no Mass shall be said in those Churches, until they, who are at variance, be reconciled again. 27. Neither the Sacrament of Baptism, nor the Sacrament of Confirmation, should be reiterated. 28. Concerning the decrees of affinity, and in what degree Marriage may be bound up, every man is sent to the Canons of the Church to seek resolution. 29. Seeing that the man and the woman are counted in Scripture as one flesh, their Parentage is to be reckoned by like degrees in the matter of Marriage. 30. The Marriage of servants is not to be dissolved which is bound up with consent of both their masters, every servant remaining obedient to his own master. 
Note.  31. It is rumoured, that some women by negligence, and others fraudulently, do present their own children to the Sacrament of Confirmation, to the end they may be separated from the company of their husbands. Therefore, we statute and ordain, that such women as either negligently or fraudulently present their own children to the Sacrament of Confirmation, they shall be compelled to do penance all the days of their life: neither shall they in any wise be separated from their husbands. 32. Let a sinner confess unto his Father-Confessor, all his sins which he hath committed either in thought, word, or deed: because that hatred, envy, and pride, are such pestilentious botches of the soul: and the more secretly that they are couched, the more periculously they hurt. 33. Sin's should not only be confessed to God, according to the example of David, who saith, I will confess against myself my wickedness unto the Lord, and thou forgavest the punishment of my sin, Psal. 32. verse. 5. But also we should confess our sins to our Father-Confessor, according to the precept of the Apostle, Acknowledge your faults one to another and pray one for another, that ye may be healed, I at. 5.16.34. In prescribing of penance, let favour and hatred of any person be laid aside, and let the injunctions be given according to the rule of holy Scripture, and according to the Canons and custom of the Church, following the example of the Physicians of the body, who without exception of persons do adhibit cuttings, burnings, and vehement remedies, to perilous diseases. 35. Many in doing of penance, are not so desirous of remission of sins, as of the accomplishment of the prescribed time of their humiliaon: and being forbidden to eat flesh, or drink wine, they have the greater desire of other delicate meats and drinks: but spiritual abstinence, which should be in penitent persons, excludeth all bodily delights. 36. Let no man sin of purpose, to the end he may abolish his sins by Almsdeeds: for that is all one as if a man should hire God to grant unto him a liberty to sin. 37. Seeing all Canons of Counsels are to be diligently read, in special such as appertain unto faith, and reformation of manners, should be most frequently perused. 38. Books, called Libelli Poenitentiales, are to abolished, because the errors of these Books are certain, howbeit the authors of them be uncertain: and they prepare pillows to lay under the heads of them, who are sleeping in sin. 39 In the solemnities of the Mass, Prayers are to be made for the souls of them who are departed, as well as for them who are alive. 40. Presbyters, who are degraded, & live like seculare men, neglecting repentance, whereby they might procure restitution to their office, let them be excommunicated. 41. A Presbyter, who transporteth himself from his own place, shall not be received in any other Church, except he prove, both with witnesses and letters sealed with lead, & containing the name of the Bishop, and of the City which he lived in, that he hath lived innocently in his own Church, and had a just cause of transportation. 42. Let no Church be committed to a Presbyter, without consent of the Bishop. 43. In some places are found Scots-men, who call themselves Bishops, & they ordain Presbyters & Deacons, whose ordination we altogether disallow. 44. Presbyters must not drink in Taverns, wander in Markets, nor go to visit Cities, without advice of their Bishop. 45. Many both of the Clergy & Laickes, go● to holy places, such as Rome, & Turon: imagining, that by the sight of these places, their sins are remitted: and not attending to the sentence of Jerome, It is a more commendable thing to live well in Jerusalem, than to have seen Jerusalem. 46. In receiving the Sacrament of the body and blood of Christ, great discretion is to be used: Neither let the taking of it be long differred, because Christ saith, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you: Neither let us come without due preparation, because the Apostle saith, He who eateth and dri●keth unworthily, eateth and drinketh his own damnation. 47. The Sacrament of the body & blood of Christ which in one day is accustomed to be received of all Christians: let no man neglect to receive it, except some grievous crime do hinder him from receiving of it. 48. According to the precept of the Apostle james, Weak persons should be anointed with oil by the Elders, (which oil is blessed by the Bishop) these words enclosed in a parenthesis are added to the Text: for he saith, Is any man sick amongst you, let him call for the Elders of the Church, and let them pray for him, and anoint him with oil, in the Name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up: And if he have committed sin, it shall be forgiven him, I am. cap. 5. vers. 14.15. Such a medicine as cureth both bodily & spiritual maledies is not to be neglected. 49. In the Council of Laodicea it was forbidden, that Masses should be said, and Oblations offered by Bishops, or Presbyters, in private houses. This question also was disputed in this Council. 50. The authority of the Emperor, is to be interponed for reverend keeping of the Lords day. 51. Because the Church is constituted of persons of divers conditions, some are Noble, others are ignoble, some are servants, vassals, strangers, etc. It becometh them who are in eminent rooms, to deal mercifully with their inferiors, 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 unto the 66. are contained precepts of chaste and honest living prescribed to Prioresses and Nuns. which I overpass, as I have done in the preceding Counsels. 66. It is ordained, that prayers and supplications shall be made for the Emperor and his children, and for their welfare both in soul and body. 67. These things have we touched shortly, to be exhibited to our Sovereign Lord the Emperor. He who desireth a more ample declaration of all virtues to be followed, and vices to be eschewed, let him read the volume of the holy Scriptures of God.  
IN the same year of our Lord, 
The Councel● of Arles.  wherein the preceding four Counsels were convened, & by the mandate of the Emperor Charles the Great, another Council was conneened at Arles. The Canons of this Council were in number. 25.  
1. They set down a Confession of their Faith. 2. They ordain, That Prayers shall be made for the Emperor, and his children. 3. They admonish Bishops and Pastors diligently to read the books of holy Scripture: To teach the Lords people in all truth: and, To administrate the Sacraments rightly. 4. Laic people are admonished, not to remove their Presbyters from their Churches, without consent of their Bishops. 5. That Presbyters be not admitted for rewards. 6. It is ordained, That Bishops shall attend, that every person live ordinately: that is, according to a prescribed rule. The 7. and 8. Canons belong to the ordering of Monks and Nuns. The 9 Canon pertaineth to the payment of Tithes, and first fruits. 10. It is ordained, That Presbyters shall preach the word of God, not only in Cities, but also in every Parochin. 11. Incestuous copulations are to be utterly abhorred. 12. Peace is to blee● kep● with all men, according to the words of the Apostle, Follow peace, and sanctification, without the● which no man shall see God, Heb. cap. 12. vers. 14. 1●. Let Lords, judges, and the rest of the people, be obedient to their Bishop: & let 〈…〉 judgement be used: and no bribes received, nor false testimony be admitted. 14. In time of Famine, let every man support the necessity of his own. 15. Let all weight and measures be equal and just. 16. Let the Sabbath day be kept holy, without Markets, justice Courts, and servile labour. 17. Let every Bishop visit his bounds once in the year: & if he find the poor to be oppressed by the violence of the mighty, then let the Bishop with wholesome admonitions, exhort them to desist from such oppression: and in case they will not desist from their violence, then let the Bishop bring the cause to the ears of the Prince. 18. Let Presbyters keep the Chrism, 
Note.  and give it to no man, under pretence of Medicine. 19 Parents and Witnesses, shall bring up baptised children in the knowledge of God, because God hath given them unto Parents, and Witnesses have pawned their word for their faith. 20. Ancient Churches shall not be deprived of Tithes, nor of none other possession. 21. That the constitution of ancient Fathers shall be kept concerning Burial in Churches. 22. Civil judgment-seates shall not be in Churches. 23. The goods belonging unto the poor, if they be bought, let it be done openly in sight of the Nobles and judges of the City. 24. Let fugitive Presbyters and Churchmen be inquired, and sent back again unto their Bishop. 25. He who hath a benefice bestowed upon him, for helping the fabric of Churches, let him support the building of them. 26. They who sin publicly, let them make their public repentance, according to the Canons. These things have we shortly touched, to be presented unto our Lord the Emperor, and to be corrected by his Highness' wisdom.  

The eight general Council.  IN the year of our Lord, ●●●. and in the third year of the reign of Basilius, Emperor of the East: and under the reign of Lewis the second Emperor of the West● the Ambassadors of Pope Adrian the second came to Constantinople. Basilius the Emperor: gathered a Council against Photius, the Patriarch of Constantinople. In this Council great policy was used, to have all things framed to the contentment of Adrian Bishop of Rome: Fo● no man was admitted to the Council, except only they who had subscribed the supremacy of the Bishop of Rome, above all other Bishops. They who refused to subscribe the foresaid supremacy, were contemptuously rejected, and not admitted to the Council. So did the authority of the Bishop of Rome proceed to further growth, by flattering of Basilius, who slew his associate Michael: as it was founded in the flattery of Bonifacius the third, who flattered that vile murderer Phocas, who slew his master Mauritius. In this Council Photius was deposed and excommunicated, & his books which he wrote against the supremacy of the Bishop of Rome were commanded to be burnt. Photius was accused for this, that he had accepted the office of a Bishop, before he he received other Ecclesiastical orders. Photius alleadg●d, that this was no sufficient cause of deposition, in respect that Ambrose, Bishop of Milan; Nectarius, bishop of Constantinople; and of late days Tarasius; with consent of the Bishop of Rome; of Laickes were made Bishops. The Ambassadors of Pope Adrian the second answered, that Ambrose was endued with extraordinary gifts, Nectarius was called at an extraordinary time, to wit, when heresy was so endeavoured, that it was an hard thing to find out a man who was not spotted with heresy: and concerning the advancement of Tarasius to be Bishop of Constantinople, to whose admission Adrian the first gave consent, they answered, That it was done for a special cause, in regard he was a zealous maintainer of the adoration of Images. This answer declareth, that in case Photius also had been a zealous maintainer of the adoration of Images, the Roman Bishop and his Ambassadors could have dispensed with the want of Ecclesiastical orders preceding his admission to his Bishopric, as they did in the person of Tarasius.  
In this Council also the Ambassadors of Adrian, magnifying the authority of the Pope, affirmed, that the Bishop of Rome might judge of the actions of all other Bishops: but no man might judge of him. And albeit the Oriental Bishops in the sixth General Council, cursed Pope Honorius after his death: yet it is to be marked (say they) that he was accused of heresy: And in this case only it is lawful for inferiors to resist their superiors, and to disclaim their perverse opinions. In this point, also they said, That none of the patriarchs and Bishops proceeded against the defunct Bishop of Rome, 
Hist. Magd. cent. 9 cap. 9 Cara●za de Co●cil●●s.  without the consent of the Roman Chair going before them. Now observe (good Reader) with what fidelity Onuphrius defendeth the name of Honorius the first: as free of all suspicion of heresy: when as the Ambassadors of Adrian the second, for very shame durst not presume to do it.  
Moreover, the worshipping of Images in this Council got a new allowance again, and it was commanded, That the image of Christ should be holden in no less reverence than the books of the Gospel.  
The Bulgarians also were made subject to the Roman Bishop. And Ignatius Patriarch of Constantinople, in regard he was restored to his place again by the means of the Bishop of Rome, he made no opposition to the contrary. Nevertheless, this alteration continued but short time: for the Bulgarians drove out of their bounds the Latin Priests, and were served with Greek Priests again.  
divers Canons were constituted in this Council, but so coincident with the Canons of other Counsels, that it is a superfluous thing to make a rehearsal of them. In the subscription of the Acts of the Council, great controversy fell out: for the Grecians could not abide the name of Ludovicke, Emp. of the We●, because they thought, that the honourable name of an Emp. only belonged to their own Sovereign Lord, who was Emp. of Constantinople. More▪ over, a number of them came to the Emp. Basilius, and requested him, that their subscriptions might be redelivered unto them again, wherein they had subscribed to the supremacy of the Roman Bishop, or else the Church of Constantinople would be in perpetual subjection to the chair of Rome. These subscriptions aforesaid were restored again, but with great difficulty.  
CAarolus Caluus convocated a Council in France, 
The Council of Acciniacum.  at Acciniacum, consisting of ten Bishops. The Bishops of Lions, Vason, and Trier, were chief Precedents in the Council. Hincmarus Bishop of Rheims, accused in this convention his own nephew, Hincmarus Bishop of Laudunum, as a man disobedient to his Metropolitan, and a man who for private injuries had excommunicated all the Presbyters of his Church, debarring them from saying mass, baptising Infants, absolving of Penitents, and burying of the dead. And Hincmarus Bishop of Rheims, proponed unto the Council, 50. Canons, which he desired to be read, in the Synod: and they allowed all the Canons written by the Bishop of Rheims. Also, they condemned Hincmarus Bishop of Laudunum, of petulancy, and compelled him to subscribe obedience to Charles his King, and to his Metropolitan: he was also deprived of his office, and his eyes were thrust out. But Pope john the ninth, under the reign of Carolus Crassus, 
Hist. Magd. cent. 9 cap. 9  restored him to his office again, being the more affectioned unto him, because he had appealed from his own Bishop, and from the decreet of a Synod in his own country, to be judged by the chair of Rome.  
IN the year of our Lord, 
The Council of Triburium, or Strasburg.  899. and in the eight year of the reign of the Emperor Arnulphus, in the Town of Triburium, twenty and two Bishops of Germany, were assembled, who made many constitutions, a great number whereof, Caranza is compelled to overpass with silence, lest he should make a superfluous repetition of Canons mentioned before.  
First, it was concluded in this Council, that excommunicate persons, if they repent not, are to be subdued by the Emperor. Canon 10. That a Bishop shall not be deposed, before his cause be judged by twelve Bishops: and a Presbyter by six Bishops: and a Deacon by three Bishops. 11. A Churchman, who committeth slaughter, shall be deposed, albeit he hath been enforced unto it. 12. Baptism shall not be ministered, except at Easter and Whitsunday, without necessity require. 13. Tithes are to be paid for the sustentation of the Ministry, the support of the poor, and the fabric of the Church. 15. Let men's bodies be buried in that Parish, unto the which they paid their tithes. 16. No burial place shall be sold for money. 17. Let Laicke people be buried in the Churchyard, not in the Church: but if they be buried already, let not their bodies be removed. 18. The vessels wherein holy mysteries are celebrated, are Chalices and Platters: whereof Saint Bonifacius, a Bishop and Martyr, being demanded, if it was lawful to celebrate the Sacrament in vessels of wood? He answered, that of old there were golden Bishops, and wooden vessels: but now by the contrary, saith he; the Bishops are wooden Bishops, and the vessels are vessels of gold. And Sepherinus ministered the Sacrament in vessels of glass. Nevertheless, this Council straight inhibiteth the Sacrament to be consecrated in vessels of wood. 19 Let not wine without water be offered in the holy Chalice, because both blood and water flowed out of the side of Christ. 20. Priests are shaved, to the end they may carry upon their heads a similitude of the crown (to wit, of thorns, wherewith the Lord was crowned) who is their lot and portion. 21. Let not Presbyters, who are called before justice-seats, be compelled to swear, but let them be put in remembrance of their holy consecration, in stead of an oath. 22. The trial of persons defamed, by the burning iron is ceased: but let no man give out rash judgement in secret matters. 27. They who have undertaken a spiritual office, should not go to war-fare, nor accept upon them civil offices, according to the seventh Canon, of the Council of Chalcedon. 31. A thief, or a robber, who is slain in the perpetration of his diabolical fact, let no man pray for his soul, nor distribute alms for his relief. 35. Let no iustice-Courts be holden on the Lord's day, neither of Festival nor Fasting days. 39 A man who marrieth a woman of a strange country, but not of a strange religion, shall be compelled to cohabite with her. 40. It shall not be lawful for a man to marry a woman whom he hath polluted in adultery, during her husband's life-time. 45. He who hath defiled two sisters, let him be subject to penance all his days, and remain continent. 46. A woman that hath committed adultery, and for fear of her husband, who pursueth her unto the death, she fleeth unto Bishops to seek relief: let them travel seriously for the safety of her her life: and if that can be obtained, let her be restored to her husband again: but if that cannot be obtained, let her not be restored: but her husband during his life-time, shall not marry another. 54. A form of external repentance is prescribed to them, who of precogitate malice, and of purpose, have committed slaughter.   

CENTURIE X.  

The Council of Ravenna.  IN the year of our Lord, 903. a Council was convened at Ravenna, of 74. Bishops. It seemeth to be assembled by john the tenth, whereat was present Carolus Simplex, the King of France. In this Council the acts of Pope Formosus had allowance, and the Decrees of Stephanus the sixth were condemned and burnt.  

The Council of Rheims.  Under the reign of Carolus Simplex, King of France, a Council was gathered at Rheims apparently (for the place is not certain) for correcting the abuse of Church-rents. Noblemen in Court, such as Hugo, and his brother Robert, Master of the King's horses, and Vinemarus, with divers others, under pretence of sustaining the King's honourable estate, and paying wages to soldiers, had converted to their own use, a great part of Church-rents, especially, belonging to Abbeys. Fulco Archbishop of Rheims, uttered his mind freely in the Council. Vinemarus one of the notable oppressors in the Court, defiled the Council with blood, and killed Fulco Bishop of Rheims. The Fathers of the Council returned unto their own Churches with great fear: for the like of this was not heard, since the second Council of Ephesus, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Council of briggandrie, because in it, Flavianus Bishop of Constantinople, was slain.  

The Council of Rome.  IN the days of Otto the first, a great Council was assembled at Rome, against Pope john the thirteenth, or as others do reckon, Pope john the twelfth. The principal faults wherewith he was charged, besides perfidiousness objected against him by the Emp. were these following, to wit:  

1. Peter a Cardinal Presbyter, affirmed he saw him say mass, and communicated not himself.  
2. john Bishop Narrien, and john a Cardinal Deacon, affirmed they saw him ordain a Deacon in an horse-stable.  
3. Benedictus with the rest of Deacons, and Presbyters, affirmed he received money for the ordination of Bishops.  
4. Likewise they said, albeit they saw it not with their eyes, yet they were fully persuaded, that he accompanied with the widow of Rainer, and with Stephana his Father's Concubine: and that he made the sacred Palace like unto a bawdy-house.  
5. That he was an open hunter.  
6. That he thrust out the eyes of Benedict his spiritual Father, and by so doing procured his death.  
7. That he had gelded john an Archdeacon, raised fire, and clothed himself with armour in military manner.  
8. That he did drink to the devil, all the Clergy bore witness.  
9 And that in playing at dice, he craved the help of jupiter, and Venus, and the rest of the gods of the Gentiles, whom the Apostle Paul calleth devils.  
10. That he said not Matins, nor kept his Canonicke hours, nor signed himself with the sign of the Crosse.  
11. That he distributed the golden crosses and chalices of the Church, to his harlots.  
12. That he had consecrated one Zacheus a wicked man, and unlearned, to be Bishop to the Hungars: to the end, 
Luitprond. hist. l. 6. c. 6, & 7.  that by his seditious Sermons he might concitate them against the Emperor.   
Concerning the letter written to Pope john, by advice of the Emperor Otto, and his proud answer sent back again to the Council, together with their last good night to him, granting to him such power of binding as judas had, that is, to bind his own neck to the Gallows. Of these things I have spoken in the Treatise of Succession.  

The Council of Canterbury in England.  IN the year of our Lord, 975. a Council was gathered in England, at Canterbury. The question debated in the Council, was concerning the marriage of men in spiritual offices. Dunstanus at this time was Bishop of Canterbury, and he was an adversary to the marriage of men in spiritual offices. But the question was so well discussed by testimonies of Scripture, and the Fathers of the Primitive Church, that Dunstanus had cause to be ashamed. For this cause he implored the help of the Devil: for he was known to be a Sorcerer. Satan compelled him to persist in his argument. And when they were convened again, and in the heat of their disputation, a voice sounded from the Image of the Crucifix (which was in the place of their convention) that Dunstanus his opinion was the best.  
This lying miracle so dashed the multitude of simple and ignorant Priests, 
Hist. Magd. cent. 10. cap. 9  that they thought it to be the Oracle of God; but in their next meeting Falthodus, whom others call Ethelredus, a learned man of Scotland, so evidently by testimonies of Scriptures, and Fathers, proved that marriage was a thing lawful to men in spiritual offices, that the answer which came from the Crucifix, was counted the answer of the Devil, whom Dunstanus served, because Christ would speak nothing repugnant to his own Word.  

The Council of Constantinople.  Under the reign of Nicephorus Phocas, Emperor of Constantinople, and when Polyeuchus was Patriarch, the Emperor assembled a Council at Constantinople. The question disputed in the Council, was this. Nicephorus having obtained the dominion of the East, took to wife Theophania, the relict of Romanus his predecessor. This matter so displeased the Patriarch Polyeuchus, that he debarred the Emperor Nicephorus from holy things, pretending these two causes: First, because the Emperor had celebrated the second marriage. Secondly, because Nicephorus had been witness in Baptism, to the children of Theophania. This question being discussed in the Council, in presence both of Prelates and Counsellors, the Emperor's marriage was allowed, and the acts alleged by Polyeuchus was counted impious, & made by Capronimus, and that they had no force to hinder the marriage. The proud Patriarch when he was overthrown by reason, armed himself with obstinacy and stiff neckednesse, until Bardas' the Emperor's father came to him, and affirmed by an oath, that Nicephorus the Emperor was not witness in Baptism to the children of Theophania. Thus were the patriarchs of the East, serious in observing the traditions of men, but remiss and negligent in observing the ordinances of God. And this is a sure testimony, that defection from the faith had now prevailed, both in the west and East.  
IN the year of our Lord, 
The Council of Rheims, against Arnulphus.  992. in the ninth year of the Emperor Otto, and in the fourth year of Hugo Capeto, King of France, a Council was gathered at Rheims, against Arnulphus Bishop of Rheims. His hand-writing was produced, wherein he did bind himself to be obedient to Hugo Capeto, King of France; and never to come in the contrary, under pain of infamy, and perpetual malediction. Notwithstanding, he had countenanced Duke Charles, who claimed the right of the kingdom, as nearest heir thereto, being the brother of Lotharius. To Duke Charles, Arnulphus had opened the ports of the town of Rheims, and made him Commander of the city. Great disputation was in the Council concerning Arnulphus. His friends would have had this cause remitted to the judgement of the Bishop of Rome. But many of the Bishops of France, mightily opponed to the contrary. The discourse is very prolix, but the pains of reading is well recompensed with the fruitfulness of the disputation. This Council took this end, Arnulphus confessed his fault, denuded himself of his Episcopal honour, and Gilbertus, who had been instructor of Robert the King's son, was placed in his room. Likewise, Arnulphus was sent to Orlience to be imprisoned there, together with Siguinus Archbishop of Senon, because he consented not freely to the deposition of Arnulphus, but thought that this matter was overswayed by the tyranny of Courtiers, and usurpers of the kingdom unlawfully.  

Another Council at Rheims, restoring Arnulphus.  When the deposition of Arnulphus was reported at Rome, john the thirteenth, was moved with great wrath, and incontinent, excommunicated all those Bishops of France, who had consented to the deposition of Arnulphus. In so doing Pope john kept the accustomed order of the Roman Church, to wit, to pronounce a sentence before a lawful cognition, and trial of the cause. Also he sent an Abbot called Leo, furnished with the authority of the Roman chair, to appoint a new Council at Rheims. Hugo King of France, was somewhat terrified with the cursing of the Bishop of Rome, and feared to oppose himself to so many bishops, agreeing in one mind: and therefore he suffered the council to hold forward. The conclusion of this Council was, that Arnulphus was restored to his former dignity. And left that either the Emperor Otto, or Hugo Capeto, should be offended, Gilbertus was promoted to be Bishop of Ravenna.   

CENTURIE XI.  
IN the year of our Lord 1026. and under the reign of the Emp. Henry the second, a Council was assembled at Aken, by the authority of the Emperor; who seeing the wrath of God kindled against the word, & manifold tokens of the anger of God manifested in the Calamities hanging upon the head of all people and nations, he gathered this Council: By the authority whereof Priests were commanded to pacify the wrath of God by frequent saying of mass; the people, by fasting & abstinence; & Princes by distributing of alms to reconcile themselves too God. The Doctrine of repetance and amendment of life, was forgotten in this time of horrible ignorance; and all religion was turned into outward exercises of fasting; of distributing of alms; and of saying of Masses. Also new fasting days were enjoined to be kept in most solemn manner to the honour of john the Baptist & S. Laurence; 
Mat. 15.  so that by a multitude of human traditions, daily increased; the ordinance of God (as Christ witnesseth) was made null and of no effect.  
IN the year of our Lord, 
The Council of Halignustat.  1023. and in the 21. year of the reign of the Emp. Henry 2. a Council was assembled at Halignustat, wherein Harido Bishop of Mentz, was moderator; & great pains were taken to make a conformity & unity in observation of superstitious rites in Germany, such as statut times of fasting, and abstinence from marriage at certain times of the year, and not casting of the corporal into the fire to quench the fire kindled in a town, which was the custom of foolish Priests at that time; & that no sword should be brought into the Church except the King's sword; and no meetings or confabulations should be in the Church or the poarch thereof, and that women should not be addicted to particular and select Masses, such as the Mass of the Trinity and Saint Michael; but let them hear common Masses for the safety of the quick and the dead. Also Laws were made in this Council concerning the reckoning of the degrees of consanguinity, and that no man should journey to Rome for obtaining pardon for great sins, before he had first confessed himself to his own Priest; and fulfilled the penance prescribed by him, with many other constitutions, full of new invented superstition.  

The Council of Triburia.  IN the year of our Lord 1030. and under the reign of the Emperor Conrade the second: a Council was assembled at Triburia. The Emperor was present at the Council. After some constitutions about fasting, one arose, and said that certain Epistles were come from heaven concerning peace to be renewed on earth, & he was commanded to write a copy of these Epistles to be communicate to other Bishops, to the end that nations and people might observe these new laws following.  


New laws.  1. That no man should wear armour.  
2. That no man should seek restitution of things taken from him.  
3. That no man should revenge the wrongs, done to his blood and kindred.  
4. That men should be compelled, to pardon them who smote them.  
5. That every Friday, a fasting shall be kept with bread and water.  
6. That on Saturday, there should be an abstinence from flesh and fat things.  
7. That men should content themselves with this kind of fasting for remission of all their sins, so that they need none other kind of repentance.   
That all men should be bound by an oath to observe these new laws, & they who refused to swear obedience to these ordinances should be separated from the Church, and they should neither be visited when they were sick, 
Hist. Magd. cent. 11 cap. 9  nor buried when they were dead.  
These new laws which came not from heaven, but from the instinct of an evil spirit, many were content to receive. Others who were of more sound judgement specially the B. of Cambry, rejected them as repugnant, most part, to the word of God, to the constitutions of the Church, to the peace of wel-ordered commonwealths, & to charity. Always consider that this was a time of horrible darkness and ignorance, wherein any durst affirm in face of a Council, that such laws came from heaven, as were flatly repugnant to the written word of God.  
IN the year of our Lord, 
The Council of Sutrium.  1046. and under the reign of the Emperor Henry the third, an assembly was gathered by the Emperor at Sutrium a town of Italy, for pacefying an horrible schism in the Roman Church: for three Popes contended for the Popedom, to wit, Benedict the ninth, Silvester the third, and Gregory the sixth; when the fathers had convened at Sutrium, and the Emperor had considered the causes of the schism, and the ambition of Prelates striving for superiority, they thought expedient to remove all these three monsters, and to choose one Sindigerus Bishop of Bamberg to be Pope, whom they called Clemens the second. Moreover the Emperor did bind the Romans with an oath, 
Contract. Vspergens. Platina.  that they should in time to come abstain from the election of the Pope.  
ABout the year of our Lord, 
A Council at Rome against Berengarius.  1050. Leo the ninth assembled a Council at Rome against Berengarius Deacon at Angiers; upon this occasion was the Council gathered. Berengarius saw that the opinion of Transubstantiation was endeavoured in his time, to wit, that after the words of consecration the substance of bread evanished, and the substance of the body and blood of Christ was in the Sacrament, under the accidents of bread and wine; which opinion he disaproved, and followed rather the opinion of Augustine, & joannes Scotus, about the Sacrament of the supper. He writ also letters to Lanfrancus B. of Canterbury about this question. The Messenger who carried the letters did not find Lanfrancus in Normandy whether he was directed. Therefore he delivethe letters to some of the Clergy, who opened the letters of Berengarius and sent them to Pope Leo the ninth. After the sight whereof he assembled a Council at Rome, and read the letters of Berengarius, and condemned him (though absent) as an heretic.  

A Council at Vercellis against Berengarius.  Lo the ninth, assembled another Council at Vercellis against Berengarius, in the month of September, of the year of our Lord, 1050, so that both these Counsels were holden in one year, against Berengarius. Berengarius was warned to be present at the Council. Lanfrancus Bishop of Canterbury was also present. In Berengarius name compeared two of the Clergy, who were taken and cast into prison. The issue of the Council was this. The Books, of joannes Melrosius Scotus de eucharistia, were read in the Council and condemned. Leo likewise appointed in many Provinces, Synods to be assembled against Berengarius, notwithstanding he persisted constantly in his opinion, until the days of Pope Nicolaus the second.  

A Council at Towers against Berengarius.  IN the year of our Lord, 1055. Pope Victor the second, assembled a Council at Towers against Berengarius. The Pope's Ambassadors were present at the Council, and Berengarius answered that he adhered to no particular opinion of his own, but he followed the Common doctrine of the universal Church, and that he would not be contentious. This gentle answer mitigated the kindled affections of his Adversaries, yet he persisted in his own opinion, & for this cause Lanfrancus objected against him that he deluded the Council of Towers with general & doubtsome words.  

Another Council at Rome against Berengarius.  IN the year of our Lord, 1059. Pope Nicolaus 2. assembled a great Council at Rome of 100 & 13. B. Berengarius was present at the Council. Berengarius through infirmity, submitted himself to be corrected by Pope Nicolaus 2. and the Council. They prescribed to him a form of renounciation of his error as they called it, which Berengarius accepted & recanted. Notwithstanding afterward he published in writing a refutation of the doctrine of Transubstantiation, & damned his own recantation. Many other constitutions were made in this Council, such as, that the election of the Pope should belong to the College of Cardinals; that no man should hear a Mass said by a married Priest; that no Laic person should be judge to a man in a spiritual office; that no person should marry, any of his own consanguinity, until the seventh generation; with many other foolish constitutions.  
IN the year of our Lord 1060. as appeareth, 
The Council of Milan.  Pope Nicholaus the second, sent Petrus Damianus to hold a Council in his name at Milan. The questions disputed in the Council were two chiefly, to wit, about Simony, and the error of the Nicolaitans. It was accounted Simony to receive investment by staff and ring from a secular man. It was counted the error of the Nicolaitans when Priests married wives. And Damianus to bring such marriages under the Compass of Heresy, he said that faults in manners, if they were obstinately de●●nded they became Heresies. But suppose this was true (as it is a false definition) how can it be called the heresy of the Nicolaitans, seeing that Nicolaitans were not called Heretics in respect they had wives, but in respect they made their wife's common, as I have declared in the first Centurie. The issue of this Council was, that the whole Town of Milan both Clergy and people, was in an uproar, complaining that the Town wherein Ambrose was Bishop should be brought in subjection to the Ordinances, of any other Church. Damianus was in great fear to be rend in pieces, albeit the Archbishop of Milan was sitting at his one side, and the Bishop of Luca at his other. After that the tumult was pacified Damianus did speak unto the Clergy and people, many things concerning the prerogative of the Chair of Rome, and the Bishop of Milan standing before the Altar, did swear that he should be obedient to the ordinances of the Roman Church, in extirping the heresy of Simony and of the Nicolaitans, and many of the Clergy following his example did the like, and were content like inconstant fools to receive penance for cohabitation with their own lawful wives.  

The Council of Mantua.  IN the year of our Lord 1066. The Emperor Henry the fourth assembled a Council at Mantua, for pacifiing the schism of the Roman Church which arose between Alexander the second, and Candalus, who was called Honorius 2. They contended one against another, with armour, violence, shedding of blood, and cursings. For Alexander convened them who were of his faction at Rome, & delivered Honorius to the Devil, as an ambitious and bloody man. On the other part Honorius assembled his favourers at Parma, and cursed Alexander, because he bought the Popedom by money from the Romans, and because he accepted the Popedom without the foreknowledge and consent of the Emperor. For pacifying of the outrage of these Roman vultures; the Emperor appointed a Council to be assembled at Mantua, wherein Alexander was declared to be Pope, Candalus had pardon, and Gilbertus by whose Council Candalus accepted the Popedom, was made Archbishop of Ravenna.  

1. In this Council, it was ordained that no man should hear Mass said by a Priest who had a concubine.  
2. The sons of Priests may be accepted to Church orders; providing the authority of the Pope be interponed to give allowance thereto.  
3. He who is admitted to a Church-office, willingly and wittingly, by a Simoniake person; shall be removed from his Order.  
4. Monks destinat for monastery, shall not be admitted to offices in the Clergy.  
5. Members of the Clergy shall not accept Ecclesiastical benefices from Laicke persons.  
6. No Ecclesiastical office or benefice shall be sold for money, but freely given to them who are learned and godly.  
7. No person excommunicate, shall have power to excommunicate others.   
POpe Alexander the second sent two Cardinals to England to pacify the troubled estate of the Church: 
The Council of Wintomi● in England.  there they convened a Council at Winchester, wherein they deposed certain Bishops & Abbots from their offices; and namely Stigandus Bishop of Canterbury. Against whom these crimes were objected. First that he had possessed the chair of Canterbury, Robert Archbishop thereof being alive. Likewise that he possessed another Bishopric with it, as namely the Bishopric of Winchester, and thirdly that he had received his pallium from Benedict the tenth, a man unlawfully elected, and rejected by fathers.  
THe Emperor Henry the fourth was young when his father died, 
Another Council of Triburia or Friburg.  and it was covenanted amongst the Princes and Bishops of Germany, that during the minority of the Emperor Henry, the Princes and Bishops by course should attend upon the young Emperor, and should govern the estate of the country. The Archbishop of Breme when he had ended his course, he gave not place to others as it was covenanted, but insinuated himself into the favour of the young king, by giving him Liberty to live according to all the youthly conceits of his own heart. The rest of the Princes and Bishops were offended at this imperious carriage of the Archbishop of Breme, and they assembled themselves in Triburia, which in our days is called Friburg. In this Council it was decreed that the Bishop of Breme should be declared to be an enemy to the country, except he delivered the king to be brought up according to the covenant aforesaid.  
IN the year of our Lord 1069. a Council was assembled at Mentz upon this occasion. 
The Council of Mentz.  The Emperor Henry the fourth disliked his wife, and dealt secretly with the Bishop of Mentz for divorcement from her, promising to be addicted to his Council, and to interpose his authority to bring the people of Turingia under the jurisdiction of the Bishop of Mentz; and to compel them to pay tithes unto him. The Emperor Henry could not blame his wife of any fault. Only he carried no good liking toward her, when the Council was convened at Mentz. Petrus Damianus came Ambassador from the Pope, and by many arguments dissuaded the Emperor from the intended divorcement. It agreed not with human laws, not with the constitutions of the Church, nor with the Emperor's honour, and it would raise a great scandal in the Church. And it was the Emperor's duty to punish such faults in others, but not to give them example of sin in his own person. Finally if the Emp. would not obey wholesome admonition, he had power to use the Censures of the Church against him, and to withhold him from the honour of his coronation. The issue of the Council was this, the Emp. desisted from his purpose of divorcement, & honoured his Lady with ornaments agreeing to her Princely estate, but cohabited not lovingly with her.  

The Council of Ersurd.  IN the year of the Lord, 1974. Gregory the seventh otherwise called Hildebrand; having already prepared a way to execute Antichristian pride in Counsels of Milan and Mantua, before he was authorised Pope. Now in his Popedom he beginneth to execute those unhappy decrees of Milan and Mantua. And he commandeth the Bishop of Mentz to separat the Priests of his bounds from their wives, or else to depose them from their offices. The Bishop of Mentz willing to obey the Pope's commandment assembled a Council at Ersurd, wherein he declared what commandment he had received. On the other part married Priests said they had liberty to marry by the written word of God, and in doing so, they followed the example of the men of God, and fathers of the Church. Thirdly they confirmed by many reasons that it was lavefull to marry, specially for avoiding fornication, and that it was an ancient custom in the Church that men of spiritual offices married, wives. Finally, with humble supplications and requests, they entreated the Bishop of Mentz, that he would not separate them from the company of their loving wives, and dear beloved children. But all these reasons and supplications mixed with tears, prevailed nothing at the Bishop's hand, because he said, a necessity was laid upon him, to obey the Pope's commandment. The married Priests arose, and departed out of the Council, and consulted amongst themselves, what was meetest to be done: Some of them thought it expedient to depart from the Council, and not to return to it again. Others thought it better to return to the Council again, and to put hands on the Bishop and spoil him of his life, before he could promulgate the prohibition of marriage, which the Apostle calleth the doctrine of devils. 
1 Tim. 4.  The Bishop being advertised of this conspiracy against his life, resolved with faltering words, to mitigate their wrath, promising to write to the Pope, to abstain from imposing such hard conditions to married Priests: so was their fury assuaged. This tumult was scarce pacified, when another greater arose. The avaricious Bishop exacted tithes from the people of Turingia, besides the covenant that had passed between him and them at Gerstundun, after great contentention and effusion of blood: yet the Bishop overpassing the covenant, claimed rigorously more than was covenanted. The people of Turingia being enraged, were purposed to have revenged the injuries, which this avaricious Prelate had done unto them, with shedding of his blood: and the fervent heat of their rage was so great, that all the Bishops and members of the Clergy, who were assessors to the Archbishop of Mentz, departed from him, fearing the rage of commoved people.  
This Council began with pride, and ended with fury and tumult. The Bishop of Mentz in great wrath departed to Helegenstad, because he could hardly digest the repulse which he got in the Council.  

Another Council at Mentz.  IN the year of our Lord, 1075. in the month of October, a Council was assembled at Mentz, wherein the Bishop of Chur, as Ambassador from the Pope, Gregory the seventh, was present; and straight commanded the Bishop of Mentz under pain of deposition from his prelacy, to proceed against married Priests, according to the Pope's commandment. The Bishop terrified with the Pope's threatening, convened a Synod at Mentz. The married Priests finding that the Bishop again was willing to execute the Pope's ungodly commandment, they left supplications, which they had used in the Council of Erfurde, and with their hands, and a vehement commotion of their bodies, so terrified the Bishop of Mentz, and the Pope's Ambassador, that they were glad by flying to escape the danger of their life. Not daring to assemble any more Counsels, to that effect.  

The Council of Worms.  AFter this, Pope Hildebrand in the lofty conceits of his proud and Antichristian heart, intended to gather a Council at Rome, in the time of Lent. And he gave warning to the Emperor to compeare before him, and to answer to such things as had been objected against him. The Emperor thought it no time to slumber nor sleep, when this seditious Pope threatened to cut him off from the body of the Church, if he did not compeare before his judgement-seat. Therefore the Emperor assembled all the Bishops of his kingdom, to the number of 24. in the town of Worms: Many Abbot's also were present. The question entreated in this Council, was concerning the deposition of Pope Hildebrand. As they were devising concerning this purpose in the Council, Hugo Blancus, a Cardinal came from Rome, with letters from the Pope's enemies, with many accusations against him. These were read openly in the Council, Hildebrand was accused of perjury, and ambition, of avarice, and of pride: and they desired that Hildebrand might be displaced, and another seated in his room. The determination of the Council was this, that Hildebrand, who called himself Gregory the seventh, a forclopen Monk, an usurper of the Popedom, without consent of the Emperor, and against his oath, a false interpreter and wrester of holy Scripture, a renter of unity, a man who mixed all divine and humane things so together, that he polluted them both, a man who heard the false accusations of ungodly people, who in one cause would be an accuser, a witness, a judge, and an enemy: who separated husbands from their wives, and preferred whoredom to lawful marriage: who stirred up the people against their Bishops, and teachers: who counted no man consecrated lawfully, except he had bought his Prelacy from his dependers, and begged it from himself, a seeker of popular applause, and a deceiver of the people, under colour of religion ● a man who like to Decius, and the rest of the persecuting Emperors, and worshippers of false gods, usurped both Empire and the Priesthood.  
For all these forementioned causes, the holy Emperor, the Bishops, and Senators, and Christian people assembled with them, discerned that Hildebrand should be removed from the Popedom, and that the sheep of Christ should not be committed to a Wolf. This decreet was subscribed by all the Bishops, who were present at the Council.  
IN the year of our Lord, 
Another Council at Triburia.  1076. another Council was assembled at Triburia. The Princes of Saxony and Sweve, came to the Council with obstinate minds, setting their whole endeavours against the Emperor, Henry the fourth. He approached near to the town, but the river of Rhine was interiected between them. The Emperor in all submissive manner, promised to amend all the faults whereof they complained. But their hearts being possessed with a superstitious favour to the chair of Rome, and being inclinable to sedition & alteration of the State: they returned a very hard answer to the Emperor, wherein they made a commemoration of all his youthly infirmities, and how their expectation of his amendment, had oftentimes deceived them. But seeing their consciences witnessed unto them, that infirmities in Princes is no sufficient cause to shake off the yoke of their obedience. Therefore in the end, they pretend that in case they adhered any longer to him, they were in danger to incur the condemnation of their own souls, because he was excommunicated by the Apostolic chair. This Council is like unto a looking glass, wherein two things may be evidently seen, to wit, the inconstancy of people, and pride of the Roman Antichrist, bearing down the authority of Princes, for desire of his own advancement.  
THe Pope had appointed a day of compearance to the Emperor to be judged in Lent, 
Another Council at Rome.  as hath been declared heretofore. This Council was full of cursings, flattering the Romans, and prodigal largition of money, to those who followed the Pope. For in this Council Gilbertus Bishop of Ravenna was cursed. The Emperor Henry the fourth, was not only cursed, but also denuded of his Imperial dignity, as if the Bishop of Rome had power to confer the kingdoms of the world to whom he pleaseth. The flattering words of the Pope to the Roman Nobles, Senators, and People, are beyond all measure of moderation. For he called them the head of the world, having power to confer all spiritual and civil dignities to whom they pleased. Like as 270. years ago, they transferred the Empire from the Grecians, to the Germans. And like as the Emperor may displace an unworthy soldier, even so a soldier may forsake an unrighteous Captain. After this, he distributed to his followers, 15000. talents of silver; and so by cursings, flattery, and prodigality, he bewitched the Romans, and engaged them against the Emperor.  

The Council of Brixia.  IN the year of our Lord, 1080. the Emperor Henry the fourth, assembled of Germany and Italy, 30. Bishops, in the town of Brixia-Notice, together with many Princes of his kingdom. All these consented that Hildebrand should be deposed from his Popedom, and Gilbertus Bishop of Ravenna should be placed in his room, because Hildebrand was a subverter of Ecclesiastical order, a troubler of the Imperial estate, a perturber of peace, stirring up dissension among brethren, contention among those who lived peaceably, divorcement among married persons, and had troubled every thing that was settled in godliness, and peace. The tenor of the Decree followeth. We who are assembled together by the providence of God in Brixia, decern that Hildebrand, that obstinate preacher of sacrilegious flames, and burnings; a defender of perjuries and murders; a Sorcerer, and Enchanter; a man who calleth in question the true Faith, concerning the body and blood of Christ. We (say they) decern that such a man should be deposed, and expelled from the Popedom, and except nee forsake it after intimation of this Decree, that he is to be condemned perpetually.  
IN the year of our Lord, 
Another Council at Rome.  1081. the Emperor irritate with the incessant attempts of the Pope, against his life and estate thought meet once to put an end to this labour, and to the distresses of the Empire. Therefore he besieged the town of Rome and took it. Hildebrand with the rest of the Wolves who had troubled the sheepfold of God, they fled. The Emperor with the advice of the Roman Senate, appointed a Council to be assembled at Rome, wherein fugitive Hildebrand should appear, and render an account of his adminstration, but he would not appear. Therefore he was deposed as a profane and wicked man, a lover of discord, a bloody man, and an invader of the Apostolic chair by Sorcery. And Gilbertus, by some called Wigbertus, was placed in his room.  
AFter the death of Gregory the 7. the Romans had no regard to Gilbertus, 
The Council of Beneventum.  whom the Emperor had made Pope, but they chose another, who was Abbot in Cassinates, named Desiderius. He was not chosen by the Cardinals, nor by the Pope of Rome, but by Mathildis, and the Normans, Commanders of Apulia (as Functius recordeth) all these were enemies to the Emperor. After his election to the Popedom, he was called Victor the third. He assembled a Council at Beneventum, which was his native soil. There he cursed Gilbertus Bishop of Ravenna, as an usurper of the Chair, belonging to Gregory the seventh, his predecessor. Likewise he cursed Hugo Archbishop of Lions, and Richard Abbot of Marseil, because (as it seemeth) they had been his competitors. This man walked closely in the footsteps of Hildebrand; but his time was short, for he died before he could execute the proud conceits of his mind, after he had ruled one year and six months, Platina attributeth unto him only the continuance of one year, and four months.  

The Council of Clermont.  IN the year of our Lord, 1095. Vrbanus the second gathered a great assembly at Clermont, in Overnie of France. The lessons of Hildebrand were forgot by his successors. Therefore in this Council, and the Council of Placentia, and other Counsels which I have overpassed, studying to shortness. It was ordained, that no spiritual office, nor rend annexed thereto, should be received from the hand of a secular man: in this Council it was ordained, with advice of many Christian Princes, that an army should be raised up, and march toward jerusalem, for support of distressed Christians, and recovery of the holy Land, out of the hands of Infidels, as hath been declared in the History of the life of Vrbanus the second.   

CENTURIE XII.  
THe multitude of Counsels assembled in this Centurie, if they should all be particularly rehearsed, I doubt not but the Reader would be wearied in reading them, for they exceed the number of an hundred and fifteen Counsels. So that I am compelled to reduce them unto certain principal heads, and to produce examples of every head; so shall the intention and design of them, who assembled Counsels in this time, be clearly known.  
Some Counsels were assembled for prohibition of Priests marriages, others for excommunication of the Emperor; some for the question of investment of Bishops, being most willing to extort this privilege out of the hands of the Emperor, and to confer it to the Bishops of Rome: Some were gathered for deciding the question which arose by plurality of Popes, contending hotly one against another, for the Popedom. Many Counsels also were assembled for advancing of the war, called Bellum sacrum, and setting forward Christians, to fight against the Saracens, for conquering the holy Land out of their hands. Some few were assembled against men, whom they supposed to be Heretics, such as Abelardus, and his disciple Gilbertus, and Vualdenses. When a few examples of every one of these heads shall be commemorated, the luxriant superfluity of the Counsels of this Centurie, shall not be found inconvenienly abridged.  
ALexius Emperor of Constantinople, 
A Council at Paris.  sent letters to Vrbanus the second, wherein he declared the rage of the Turks, and implored support from the West. Vrbanus assembled a Council of all Nations, at Paris, and was present himself at the Council, incitating the hearts of all men, to drive out the barbarous Turks from the place wherein the redeemer of the world did suffer. In this Council were appointed an hundred thousand men, out of Aquitania, Normandy, England, Scotland, Ireland, Brittannia, Galitia, Wastemia, France, Flanders, Lorane, and other Nations toward the holy Land, with Hademarus a Bishop, who had power of binding and losing in the Pope's name.  
IN the year of our Lord, 1110. the Bishop of Florence openly preached, 
A Council at Florence.  that Antichrist was already come, which he clearly perceived by that horrible change of the spiritual Kingdom of Christ, into an earthly Monarchy: for the Bishops of Rome were rather Warriors, than Preachers of the Word of God. They opposed themselves to Emperors, and most contemptuously abused them; they depraved the articles of Faith, profaned the Sacraments instituted by Christ. Idolatry daily increased, hypocritical discipline through propagation of Monastique orders, and humane constitutions, were out of measure extolled. Moe were advanced to the Popedom by deceit, weapons, and slaughter, then by free election. Matrimonial chastity was banished from the order of Clergymen, who count themselves holy. And finally, the Bishop of Rome was like unto a gulf, devouring and exhausting the substance of the world, and administrating his turns rather by force, than reason. These abuses, and others like to these, presented to the Bishop of Florence, a notice that Antichrist was come already, and openly domineered in the Church. Pascalis the second, who was Pope at this time, thought it was no time to slumber or sleep, in such a matter. Therefore he convened a Council at Florence, and called the Bishop of Florence to his accounts. The arguments by which he proved, that Antichrist was already come, are buried in silence. Only he was sharply rebuked, and commanded, that in time to come he should utter no such doctrine.  
IN the year of our Lord, 
A Council at London.  1102. and in the third year of the reign of Henry the first, King of England: Anselmus Archbishop of Canterbury, a man much addicted to Pope Paschalis, assembled a Council at London, for prohibition of the marriages of Priests. This was an uncouth thing in England, and some counted it an holy design, others, a matter perilous (as it was indeed) lest men attempting things that were above their strength, should fall into the snare of the Devil, and into horrible Lusts of uncleanness, which thing came to pass. For horrible Sodomy had place among the Clergy, and the year following, Anselmus was compelled to convene another Council at S. Paul's in London, and to make constitutions for punishment of those who were found to be polluted with that vild lust of uncleanness. Nevertheless Anselmus was one of the number of the Antichristian Clergy, who would be wiser than God, and find out better remedies than marriage to stay the intemperate lust of men, who had not the gift of Continency.  
IN the year of our Lord, 
The Council of Mentz.  1106. a great Council was assembled at Mentz, against the Emperor Henry the fourth, who attended at Ingelheme; looking to have been sent for to the Council. But the Ambassadors of Pope Paschalis and the Bishops who were present at the Council could not delay, until the Emperor was sent for. But the venomous ulcer of their cankered hearts being ripe, behoved presently to break forth, before the Emp. was heard to speak for himself. Therefore they proceed against the noble Emp. being absent, and condemned him of heresy, & excommunicated him. Now his heresy was Simony, because he would not resign the right of investment of Bishops into the Pope's hands. And not content with this, they for the Bishops of Mentz, Cousin, & Worms, to jugelheime, where the E.H. 4. was, & devested him of his imperial ornaments. The E. could not resist the violence of those headstrong Prelates, because his army and friends were not about him. But he demanded the three Bishops in the sight of the eternal God, to declare if he had taken any reward for admitting them to their Bishopriks'. The Bishops of Mentz, Colen, and Worms, all affirmed; that he had received no reward from their hands. How then (saith the Emperor) am I condemned of Simony? I pray you fathers do not so wickedly (saith he) violate your oath of alledgance. Dishonour not mine estate and horehead. And incase I should resign mine Imperial Ornaments to my son; let all the estates of Germany be assembled, that I may do it willingly in a lawful assembly. But the Prelates forementioned, stirring up one another, put hands to work and pulled the Crown from his head, and denuded him of the rest of his Imperial Ornaments. The Emperor with sighs and sobs committed his cause to God who hateth iniquity, and in his own time can render a condign recompense unto it. Moreover the Noble Emperor humbly craved at the Pope's Ambassadors, and the rest of the Bishops; to be absolved from excommunication, with promise to satisfy them, whom he should be found after due trial to have offended. But these Roman Praetors answered him proudly that matter pertained to the Pope, he must dress himself to Rome to be absolved by the Pope, after sight of his condign satisfaction. Now let the judicious reader mark, if these Counsels had been like unto the star, 
Mat. 2.  which led the wise men of the East to Christ; than it were good reason that we should follow them. But since they lead from Christ, & from all due reverence toward the anointed of the Lord; and from all kind of gentleness, meaknesse, and humane behaviour, toward our superiors, it is time to remember the words of our lord If the blind lead the blind, 
Mat.  both shall fall in the ditch.  

The Council of Troy's in Champani●.  IN the year of our Lord, 1107. Pope Paschalis the second, gathered a Council at Troy's in France, willing to finish and perfect in France the work begun in Germany. And to throw out of the hands of Henry the fifth, the right of investment of Bishops, as he had done out of his father's hands. The Emperor Henry the fifth, approached near to the place wherein the Council was gathered, but was not present thereat.  
The subject entreated in the Council was about the investment of Bishops, by all means possible they endeavoured to spoil all Laicke persons of this privilege; affirming that the election of Pastors should be free, and that the presumption of Laicke persons, in conferring of Ecclesiastical dignities, must be cut off. Therefore he promulgated the like mandars, as his Predecessors had done before him, adding also against the contraveners of his mandates the like cursings, as his Predecessors had done before him. The Emperor Henry the fifth, with advice of the Nobles and Bishops, who were about him, sent Ambassadors to the Pope, and the Council calling to their remembrance that the right of investment of the Bishops was conferred to the Emperor Charles the Great, and that his successors had continued in possession of that right until his time. Therefore he requested that the Pope and Council would do nothing prejudicial to his right. This Message perturbed the cogitations of the Pope, and the fathers of the Council, but this means was found out, that this question should rest for the space of a year, after the issue whereof it should be reasoned at Rome. And in the mean time, no investment should be received from any Laicke person. This interim, together with the place appointed for determination of the question, are manifest presages of the event: to wit, that the Pope would not be at rest until he had trampled under foot all civil domination, & until he had removed out of the way that authority, which was a let to his usurped pre-eminence, as the Apostle speaketh: 
2 Thes. 2.7.  when the year was exspyred, the Emperor addressed himself to Rome with an army and took the Pope and his Cardinal's prisoners. And albeit the Pope at that time condescended that the right of investment should consist in the Emperor's hand, yet afterward he revoked the same, and in the Council of Rome assembled Anno, 1112. years, he utterly renounced that privilege conferred to the Emperor, as hath been declared in the History of his life.  

The Council of Triburia.  THe question and controversy about investment of Bishops, was not like to take an end. The Roman Chair, like unto a raging Sea, continually swelled, frothed and stirred up sedition against the Emperor Henry the fifth, because he would not over-give the right of investment of Bishops into the Pope's hands. The Bishops of Germany the Pope's footegroomes convened at Triburia, Anno, 1119. with exasperate minds, consulting how they might undo the estate of the Emperor, as they had already undone the estate of his father. The Emperor made haste to return out of Italy to Germany, and finding none other way to establish his own estate, but either by great effusion of blood, or by yielding to the Pope's desire. The Emperor after consultation with his Princes, and friends, found no outgate, except to render to Pope Calixtus the second the right of investment of Bishops. Also he was compelled to ratify the election of Pope Calixtus, albeit Gregory the eight (to whose election the Emperor had consented) was yet alive, so mightily prevailed the power of the Roman Antichrist.  
PEtrus Abelardus, was counted an Heretic in the Council of Soysson, and was compelled to burn his own books. 
The Council of Senon.  Yet because he continued in his error, and many followed him, another Council was convened at Senon against Abelardus. Lewes' king of France the son of old Lewis was present at the Council, and Theobald Count Palatine, and Bernard Abbot of Claravall, and innumerable people desiring to hear disputation. Abelardus fearing popular sedition declined their judgement and was willing to be judged by Innocentius the second who was Pope at that time. Pope Innocentius after he had read the letters sent from the council, damned Abe lardus, and ordained his followers to be excommunicate. Abelardus destitute of Patrons & Protectors, entered into the Monastery of Cluniake. Concerning his opinions I have spoken of them in the head of Heretics.  
IN the year of our Lord, 
The Council of Papia.  1160. The schism that fell out betwixt two Popes, striving for the Popedom after the death of Adrian the fourth, to wit Alexander the third, and Victor the fourth; gave occasion to the Emperor Frederick the first (being at that time in Italy) to appoint a Council to be assembled at Papia. For removing of the schism, and for deciding the controversy by declaring to which of the contending Popes the Popedom should belong. Both the Popes were warned to appear before the Council. The Emperor was present the first day of the meeting of the Council, and declared to the Bishops that he was not ignorant that to the Emperor belonged power to convocate Counsels, like as Constantinus, Theodosius, justinianus, had done before him; and of latter time, Carolus Magnus, and the Emperor Otto. Notwithstanding since that matters pertaining to divine worship ought to be judged by Bishops; he remitted the judgement of this present controversy to the fathers met together in the assembly. And he so departed out of the Council. Pope Alexander the third refused to appear before the Council of Papia, for he would be judged by no man. Pope Victor the fourth appeared, and was content that his cause should be examined, and judged by the Council. The Council took this effect that Victor the fourth, was declared to be Pope. Alexander the third on the other part being full of indignation, cursed the Emp. and Pope Victor and their adherents; and gathered a Council of his favourers at Clermount wherein he openly delivered to Satan the Emp. Frederick and Pope Victor, and Count Palatine, and all other principal favourers of Victor, so great patience was in Pope Alexander, when his papal dignity was called in question. He mixed as it were Heaven and Eartth together, not for zeal to the glory of God; but for zeal to keep his papal pre-eminence. For beside the Council which he assembled at Clermont, he gathered another at Towers, Anno, 1164. and was no less prodigal in his cursings, than he had been before in the Council of Clermont against the Emperor and his Competitor Victor: yea and he sent an Ambassador to jerusalem and Antiochia, and to the Princes and Patriarches, 
Tyrius lib. 18. cap. 29.  of the East, for propagation of his own authority.  

A Council at Rome.  IN the year of our Lord, 1180. and in the twentieth year of the government of Pope Alexander the third, a great assembly was convened at Rome, by the Pope's authority: an hundreth and fourscore Bishops were assembled together in the Church called Constantiniana. Their consultation was about the form of election of the Pope in time to come.  

Canon 1.  And first it was appointed and ordained, that in case the College of Cardinals did not with uniform consent agree who should be elected Pope; if the two part of them did consent to the election of any person, the dissenting of the third part should be no sufficient cause to reject him who was elected.  

Canon 2.  Secondly it was ordained that all Ecclesiastical dignities conferred by Octavianus, and Guido, who now are accounted schismatics; shall be null, and of none effect.  

Canon 3.  And that no man be admitted to the office of a Bishop before he be 30. years old, neither shall any man be admitted to be a Deacon, or archdeacon, or to have the government of a parish before he be twenty five years of age.  

Canon 4.  That Bishops and Archbishops in their Visitations do not overcharge the Church of their bounds with unnecessary charges & expenses specially: the Churches that are poor.  
If a Bishop admit any man to be a Presbyter or Deacon without the title of a place that may afford unto him, 
Canon 5.  things necessary for the maintenance of his life: let the Bishop himself sustain him, until he provide a living for him, except he be able of his own patrimony to sustain himself.  
That no man shall be excomunicat or suspended from his office, 
Canon 6.  before he be lawfully warned to appear, and answer for himself; except in such causes as deserve summar excommunication.  
That no reward be taken for admitting men to spiritual offices, 
Canon 7.  and that no money be taken for blessing them that are married, or for ministration of any other Sacrment. For at this time marriage was counted a Sacrament of the Roman Church.  
That no Ecclesiastical office be pronised to any man before it be vacant, 
Canon 7.  by the decease of the possessor. For it is an unrighteous thing to put any man in expectation of another man's living, whereby he may wish his brother's death. And when any place shall happen to be vacant, let it be planted again within six months, or else he who hath the right of plantation shall lose it at that time; and the Chapitar, or Metrapolitan Bishop, shall have power to provide the vacant place.  
That the Brethren called Templarij or hospitales shall not abuse the privileges granted by them to the Chair of Rome, 
Canon 9  by receiving Churches out of the hands of Laicke people, by admitting to the Sacraments in their Churches, and to burial, persons excommunicated; nor by admitting & deposing Presbyters without the foreknowledge of their Bishops, and by occasion of their fraternities which they have multiplied in many places, they shall not weaken the authority of Bishops, but they shall do all things with advice of their Bishops, and they who shall be found to have disobeyed this ordinance shall undergo the discipline, & their actions in the contrary shall be declared to be of none effect.  

Canon 10.  That Monks shall not be received into a Monastery for gain, and that they shall possess no goods as properly belonging only to themselves.  

Canon 11.  Men admitted to holy orders, let them either live continently without the company of women; or otherwise let them be deprived of their offices and livings.  

Canon 12.  Subdeacons' and others in Law offices who are sustained in the Church, let them not appear, as procurators and advocates before secular judges, except a matter belonging to himself, 
2 Tim. 2.4.  or to the Church, or to the poor, be questioned. Like as it is written, no man that goeth to war, entangleth himself with worldly business, etc.  

Canon 13.  Let such men be preferred to Ecclesiastical dignities who will be actually resident with their people, and undertake the cure of their souls, by doing the work of the ministry in their own persons: otherwise let them deprive them of the office and benefice conferred to Rome, and he who doth confer them without these conditions, let him lose the right of conferring offices, and benefices.  

Canon 14.  Plurality of benefices is forbidden, as a vice smelling of avarice and ambition, and is perilous to the people whose souls are neglected by Pastors, attentive to the world heaping up riches, and not careful to feed, the flock of God. By this also many worthy men are overseen, whose travels might be worthily bestowed in feeding the flock of God. Moreover some Laickes are bold without consent of Bishops to place and to displace Pastors, & to distribute Ecclesiastical livings according to their pleasure And to burden Churchmen with exactions, and taxations whensoever they please. This form of doing is ordained to be punished with excommunication. And he who receiveth a Church from a Laicke person, without his own Bishop's authority, is to be debarred from the communion, and in case he persevere obstinately in his sin, he is to be deprived of Ecclesiastical orders. Also Laicke persons who transfer the right of tithes to other Laicke persons, they who receive than, and deliver them not to the Church, shall want the honour of Christian burial.  
Churchmen who have accquired riches by Church-rents, howsoever they die, 
Canon 15.  let their goods pertain to the Church. Moreover because some Bishops are found in some parts who permit them, whom they call Decani, for a sum of money, to exercise Episcopal jurisdiction: it is ordained that he who so doth, shall be deprived from his office, and that the Bishop shall have no power to confer any such office.  
Let not the votes of a few persons in the Church, 
Canon 16.  hinder the ordination of them, who are thought meet by the most part to be ordained to eclesiastical offices.  
If a question arise, 
Canon 17.  concerning presentations of divers persons to one Church, or concerning the gift of patronage: if the foresaid question be not decided within the space of three months, the Bishop shall place in the Church the man whom he thinketh to be most worthy.  
Seeing that the Church as a provident mother, 
Canon 18.  should provide all things necessary for the souls and bodies of the people, left the poor and indigent parents, want the benefit of good education in learning. It is appointed and ordained, that in every Cathedral Church, a worthy benefice shall be bestowed upon a Schoolmaster, to the end the teacher receiving a competent reward, for his travels, a patent door may be opened to the increase of learning.  
divers Churches are so heavily over-loadned with tribute and taxations by Consuls, 
Canon 19  Governors of towns, and Rulers of Provinces: that the estate of Bishops is worse, than was the estate of the Idolatrous Priests of Egypt, in the days of Pharaoh; 
Gen. 47.22.  for the Priests had an ordinary of Pharaoh, and they did eat their ordinary which Pharaoh gave them, wherefore they sold not their ground which Pharaoh gave them. But now all charge of civil affairs are laid upon God's Church: Therefore it is ordained under pain of cursing, that Governors, and Rulers of Provinces, desist in time to come from such doing, except the Prelates upon consideration of the great necessity of the country, would voluntarily consent to support the necessity of the Laiques.  

Canon 20.  Seeing that Pope Innocentius the second, and Pope Eugenius the third, our predecessors of good memory, condemned the spectacles on market-days, and holy-days, for ostentation of their valour and strength, skirmishing one against another in sight of the people, whereby it came to pass, that some were slain, and their souls were in jeopardy. These spectacles are also damned by us, and if any person be slain in them, let him want the honour of Christian burial.  

Canon 21.  This containeth a commandment of superstitious observation of days.  

Canon 22.  Let no men presume to alter the ancient custom of exactions, without the authority and consent of Princes.  

Canon 23.  Persons diseased with leprosy, it is permitted to them, to have their own Church, and their own Pastor.  

Canon 24.  They who furnish armour to the Saracens, who fight against Christians, or who take Christian's prisoners who are busy in their lawful callings, or who spoil them who have made ship wrack, let them be excommunicated.  

Canon 25.  Manifest usurers shall be debarred from the communion: and if they repent not, they shall want the honour of Christian burial, and no man shall receive their offering.  

Canon 26.  jews and Saracens shall not be permitted to have Christian servants in their houses, no not under pretence of education of their children. Also the testimony of a Christian against a jew shall be admitted; and if any jew through the mercy of God, be converted to the Christian religion, he shall in no manner of way be secluded from his possessions.  

Canon 27.  In the last Canon, after a smooth preface, that Pope Leo said, Ecclesiastical discipline is content with a Priestly judgement; but useth not bloody revenges. Always Pope Alexander in this Council thought it lawful, to borrow the power of secular Princes, to persecute those whom he called Heretics in Gasconie, Tholuse, and other parts. These he calleth Cathari, Patrini, or Publicani, but out of question they were Valdenses, who being driven out of Lions, Pope Alexander would grant them no corner in the world to rest in: But meitated by his cruel edicts, all Princes, Nobles, Lords, Governors, to pursue them with fire and sword, and all kind of hostility; promising to them who so doth, if they be under Ecclesiastical censure, indulgence, and relaxation of two years, of the complete time of their penance: and to those who do zealously pursue them, such security in their persons and goods, as useth to be conferred to such persons as visit the holy grave, and are taken under the protection of the Church. Others of Arragon, Navarre, and other places, whom also he calleth Heretics, and who practised against Christians, all kind of merciless in humanity, neither sparing sex nor age: I cannot understand of what kind of Heretics he meaneth, for their heresy is not expressed.   

CENTURIE XIII.  

Concilium Lateranense.  ABout the year of our Lord, 1215. Pope Innocentius the third, gathered a general Council at Rome, wherein the doctrine of Transubstantiation was ratified. Also the Grecians were ordained to turn to the obedience of the Church of Rome, 
The conclusions of this Council.  to the end there might be one shepherd and one sheepfold, and that they should desist from detesting the Priests of the Latin Church, whom the Grecians so abhorred, that they would not say mass upon the Altar which the Latin Priest had touched, until it had been cleansed and washed. Also that they should not rebaptize such as were baptised by Latin Priests, and that all these things should be observed under pain of cursing. And finally, it was concluded, that an army should be sent unto Syria, for relief of the Christians there, and the recovery of the holy Land, and that processions, supplications, and fastings, should be kept monthly, for the more easy obtaining of it.  

Concilium Lugdunense.  LIkewise in the year of our Lord, 1273. Gregorius the tenth, gathered a general Council at Lions; where Michael Paleologus Emperor of Constantinople, was present, who by the slaughter of Theodorus Luscaris son, committed to his custody, 
Note.  had usurped the Empire. This Michael (I say) being present at the Council, acknowledged the superiority of the Church of Rome, whereunto the other Grecians were so far from condiscending, that they abhorred the said Emperor, and would not suffer his body to be buried amongst other Christians.  
In this Council also was concluded, that the tenth part of all Ecclesiastical rents for the space of six years, should be paid, to furnish out an army to fight against the Infidels, for recovering of the holy Land; and a full remission of sins, was promised to all them who would undertake a part of this war-fare.   

CENTURIE XIIII.  

The Council of Vienna.  IN the year of our Lord, 1311. Pope Clement the fifth bearing rule, a general Council was assembled at Vienna, wherein he set forth a book of Papal decrees, 
Liber Clementiarum, received by the Council.  called Liber Clementiarum, which was received, allowed, and ratified, by the Council. And albeit (as Nauclerus witnesseth) Clemens himself before his death, repented the setting out of this book, and commanded it to be burnt; yet the Pope's succeeding him, and namely, johannes the two and twentieth, 
The contents of this book.  confirmed and authorized the said book again, together with the Decretals of Gregorius, and Bonifacius; because these books most highly advanced the seat of Rome, exeeming the Bishop of Rome from subjection to general Counsels, and attributing power to him, to receive, or to reject the Emperor, after he is chosen; comparing the Pope to the Sun, and the Emperor to the Moon: finally, counting it a thing necessary unto eternal life, that every person be subject to the Bishop of Rome.  

The feast of Corpus Christi ordained.  In this Council it was ordained, that the feast of Corpus Christi should be kept, with many indulgences granted unto them, who should celebrate this feast.  
Likewise it was Decreed, that the way to reduce Infidels to the true faith, was not by armour and shedding of blood, 
Note.  as the preceding Popes had done, for the space of three hundred years, though in vain; but by preaching of the Word of God, to gain their souls to the Lords Kingdom. And for this cause it was ordained, that Schools should be erected, and foreign tongues should be learned, namely, the Hebrew, Chaldaicke, and Arabic languages. Finally, it was ordained, that the name and remembrance of the order of Templaries should be rooted out, 
The Templars rooted out.  and this Decree was put in execution, by all Christian Princes, who in one day utterly rooted out the said order of Monks, as formerly hath been declared.   

CENTURIE XV.  

The Council of Constance.  IN the year of our Lord, 1414. the Emperor Sigismond, and pope john the 23. gathered a general Council at Constance, for pacifying of a Schism, 
The occasion of this Council.  which was between three Popes striving for the Popedom; to wit, Pope john, whom the Italians set up; Pope Gregory, whom the Frenchmen set up; and Benedict, whom the Spaniards placed. In this schismatical, ambitious, conflict, every one defended his own Pope, to the great disturbance of Christian Nations. This Council endured four years' space. The first beginning of it (as the manner was) is with a mass of the holy Spirit. As they were singing, according to their custom, the Hymn, Veni sancte spiritus, there was at the same time, a certain paper set up in the Church, by some well disposed persons, as it seemed, wherein was contained these words following; 
Note.  Alys rebus occupatinunc, adesse vobis non possumus: that is, we are otherwise occupied at this time, we cannot intend to come to you. In this Council, was not only Pope john the 23. deposed, for many grievous and heinous crimes, objected and proved against him, but also Gregory and Benedict, 
All the three Popes deposed  sustained the like censure; and Pope Martin was chosen, as hath been declared. Many wicked things were decreed and done in this Council; as namely, in the eight Session thereof, a sentence of condemnation was given out against the doctrine of john Wickliff, 
A decree against john Wickliff. Against the Communion in both kinds.  and for the hatred of his memory, his bones ordained to be raised out of his sepulchre, and to be burnt. In the thirteenth Session it was ordained, that no Priest under pain of excommunication, should communicate unto the people under both kinds of bread and wine. 
john Husse condemned.  In the 15. Session the Sentence of john Husse his condemnation was read and published, and he was delivered to the secular power to be burned.  
In the 19 Session it was decreed that notwithstanding the safe conduct given by the Emperor and kings; inquiry may be made against a man for heresy, by a sufficient judge, and process to be made according to Law.  
In the 21. Session a sentence of condemnation was pronounced against jerom of Prague; 
jerom of Prague condemned.  and he was delivered to the secular power to be burned. And finally nothing was decreed in this Council or enacted worthy of memory, but this only that the Pope's authority is under the Council, 
The Council above the Pope.  & that the Council ought to judge the Pope, yet albeit Articles were given in to the Council craving reformation of the Corrupt life of the Clergy and namely of the Court of Rome, and joannes Gerson chancellor of the university of Paris himself gave in 75. abuses which he willed to be corrected and amended, no reformation was obtained; because the chief governors of the Council themselves being men of corrupt and filthy conversation, hated above all things the Articles of reformation.  
But on the other part this new Pope Martin, 
Martin not having leisure to reform the abuses of the Clergy erects an inquisition for repressing of the Hussits.  although he could not find time and leisure to reform the abuses of the clergy, yet found he time to devose a cruel & bloody inquisition against the true professors of the Gospel whom he called Heretics, and for repressing of the Hussites he devised a strict inquisition, which afterward followed in many Countries, and namely in the country of Spain.  
IN the year of our Lord, 
The Council of Basil.  was gathered a general Council at Basil; which as it endured longer than any other Council before celebrat and holden in the Church (for this continued almost 17. years) so likewise was it most troublesome, in respect that julian Cardinal and Deacon of S. Angel, being appointed precedent of the Council, by Pope Martin the fifth and after his death being also approved by his successor Eugenius the fourth.  

A general Council above the Pope  This julian (I say) suffered a certain question to be reasoned freely in the Council, touching the authority of general Counsels; after which reasoning it was concluded that the general Council is above the Pope, and that all persons ought to be subject to the general counsels, as children are subject to authority of their mother. This conclusion grieved the Pope the more, that this matter being once concluded in the Council of Constants already; was now again ratified and more amply discoursed in the Council of Basil, for this cause he would have transported the Council to Bononie. 
Eugenius seeketh to translate the Council from Basil to Bononie, but by the Emperor is forced to ratify the Council of Basil.  But the Emperor Sigismond (who was a great favourer and protector of the Council) with advice of the fathers of the Council; admonished Eugenius that he should not only leave off his intended purpose of transferring the place of the Council, but also by his own appearance before the Council of Basil, ratify his subjection to the same, which if he refused to do they would proceed against him as a person contumacious, & obstinately, rebelling against the voice of the Church. The Pope was so dashed with this admonition, that he was constrained to dissemble for a time, and to confirm the Council of Basil with his Apostolic letters. 
Eugenius after the Emperor's death holds contrary Counsels.  But after the death of the Emperor (who died in the sixth year of the Council) Eugenius took upon him greater boldness, and first held a contrary Council at Ferraria and afterward at Florence, pretending that he behoved to meet with the greeks for uniting of them to the West Church; who because they would no ways pass the Alps, he was compelled for their commodity to keep a Council in some nearer place. 
Eugenius deposed.  The Council of Basil although weakened by the Emperor's death, proceeded not the less to the deposition of Eugenius; and elected Amedeus Duke of Savoy, to be Pope whom they called Foelix the fifth. To this Council were the Bohemians and Moravians invited, who after they had received sufficient surety and pledges for their safe passage & returning again, sent Ambassadors to the Council, by whose earnest travels it was obtained that the Bohemians and Moravians should have the communion celebrat unto them under both kinds. 
The Bohemians obtain to have the Sacrament under both kinds. Aeneas Silvius changeth his opinion with his state of life.   
The History of this Council was written by Aeneas Silvius who was present at the same, and liked well of the proceedings and determinations thereof, as may appear by his own writings; and namely by a certain Epistle of his written to the Rector of the university of Colen, wherein he rejoiceth for a certain treatise of the said rectors which came into his hands: reproving the rudeness and rashness of such as deny the Bishop of Rome and his consistory, to be subject to the General Council, and that the supreme tribunal seat of judgement standeth in the Church, and not in one Bishop. Notwithstanding the same Silvius who by his learned writings advanced the decrees of the Council of Basil, yet afterward being promoted to that papal dignity himself, turned his coat; and returned again to the old filthy pride of the Chair of Rome, which magnifieth itself not only above the Church, but also maketh itself companion to God himself.  
IN the year of our Lord, 
The Council of Florence.  1439. while as the Council of Basil was yet sitting undissolued; Eugenius the fourth perceiving that matters went against him in Basil, he held a contrary Council at Florence, where he brought to pass that the Emperor and Patriarch of Constantinople with the rest of the Grecians there present, were persuaded to receive the sentence of the Church of Rome concerning the proceeding of the holy Ghost, also to receive the communion in unleavened bread, to admit Purgatory, and to yield themselves to the authority of the Romish Bishop, whereunto notwithstanding the other Churches of Grecia would in no wise assent at their coming home; in so much that with a public execration, they did condemn afterward all those Legates which had consented to those Articles, that none of them should be buried in Christian burial.  
It is to be noted in this Council, that the Grecians who agreed to other opinions of the Roman Church, yet could never be induced to believe their doctrine of transubstantiation. Notwithstanding they were content to set forth unto 
Note.  the people a Bull of agreement which they called Bulla Consensus, and the difference of opinions in that point of doccrine was not thought a sufficient impediment to stay the promulgation of this agreement. Howbeit afterward as it were forgetting what they had done themselves in the Counsels of Florence & their Bulla Consensus, they cry out that there is no agreement & unity amongst the Protestants, because there is some difference of opinions about the Sacrament among them. In the time of this Council, josephus' Patriarch of Constantinople died, & Eugenius required that presently before the dissolution of the Council another should be chosen; but to this the Grecians would not agree, affirming that it was not lawful to choose a Patriarch of Constantinople, but only in their own Church there. The Emperor Paleologus after his returning lived not long.  

The agreement of the Grecian Church with the Roman, an evil presage of the destruction of the Grecian Empire.  And finally this agreement was counted of the Grecians infortunate, and an evil presage immediately before the utter ruin of the Oriental Empire and the destruction of the town of Constantinople. For within 14. years after this agreement at Florence, the famous city of Constantinople was taken by Mahomet Emperor of Turks, the Emperor Constantine the Brother of Paleologus was slain, and the Empire of the East was cut off.   

CENTURIE XVI.  
THis Council of Trent begun in the year of our Lord, 
Concilium Tridentinum.  1546. the fourth of january, in the Popedom of Paulus the third. In the first session thereof an oration was made by the Pope's Legate, 
Sessio prima.  declaring the causes of the calamity of the Church. In the second Session the Articles of faith were read and confirmed: 
Sessio secunda.  and that was kept the fourth of February. 
Sessio tertia.  The third Session was kept the eight of April, wherein it was decreed that the old Latin translation of the Bible should only be used and accounted authentic in Churches and Schools; and that the rule in expounding of the Scriptures should be this, to expound them as the Church and the ancient fathers have expounded them before. As also the number of the books accounted holy and Canonicke Scriptures were rehearsed. 
Sessio quart●.  the fourth Session was kept the 17. day of june, where it was decreed that all men should believe that original sin was utterly taken away in Baptism, 
Concupiscence accounted no sin.  in such sort that the concupiscence which remaineth in our nature after Baptism is not to be accounted a sin, until we give the consent of our mind thereto. And because the Law of God plainly condemneth it, and the Apostle Paul in plain words sayeth, I had not known concupiscence to have been a sin, except the Law had said thou shalt not covet; lest they should seem to Proclaim to the world their manifest contradiction to the Scriptures: they lenify their decree again with this distinction that the Apostle calleth it a sin, not because it is a sin properly and indeed, but because it cometh of sin, & tendeth also thereto. Howbeit (with those father's licence) the Apostle Paul declareth his own sense and meaning, that he calleth concupiscence sin, because it is a transgression of the Law, so that he accounteth it a sin properly and indeed. Also in this Session they decern, that the mother of our Lord was not conceived in original sin.  

Sessio quinta.  In the fifth Session was discerned, that even after the fall of Adam, and in the nature of man before his regeneration, there remaineth a freewill to do good; which being wakened by God, and stirred up, is a fellow-bearer with his grace.  

Sessio sexta.  In the sixth Session was concluded, that man is justified partly by faith in Christ, and partly by works; and that our justification stands not in a free forgiveness of sins, and a free imputation of the righteousness of Christ, to all them who believe in him.  

Sessio septima.  The seventh Session was kept the third of March, an. 1547. wherein was discerned that all men should believe, that the Sacraments of the Church were seven in number; to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matrimony. After this seventh Session, the Pope's Physician affirmed, that the air of Trent was corrupted; 
divers Bishops remove from Trent to Bononia.  whereupon many of the Bishops were moved to depart from Trent, to Bononia; only the Bishops of Spain remained still at Trent, being commanded by Charles the Emperor, so to do. For the Emperor had gathered in Ausbrugh an assembly of the States of Germany, and had induced the most part by menaces and threatenings, and some also by alluring promises, to submit themselves to the general Council of Trent.  
And this being obtained of the States of Germany, the Emperor sent the Cardinal of Trent, together with his Ambassador Mendoza, desiring that the Pope would cause the Bishops that were retired to Bononia, to come back again to Trent. 
Note. The Pope unwilling the Bishops should return to Trent.  But the providence of God pitying the weakness of Germany (whom the Emperor had induced, to be obedient to the Council of Trent) hardened the Pope's heart, who would not consent that the Bishops should go back again to Trent, but upon strict conditions: 1. That the Bishops of Spain who remained yet still at Trent, should first come to Bononia. 2. The Emperor should make good, that all the States of Germany should absolutely submit themselves to the Council of Trent. 3. That the Fathers to be gathered again at Trent, might have liberty to depart out of the town freely and safely, when they pleased, and to make an end of the Council when they would think good. 
The Emperor's Ambassador protesteth against the Council of Bononia.  The Emperor's Ambassador Mendoza, seeing that his Master's petition was little set by, declared that the Council was not lawfully translated from Trent to Bononia, and therefore protested, that all things that should be done there, should be of no force. Thus the first meeting of the Council of Trent under Paulus the third, had an end: and their remaining together at the Council of Trent, was two years.  

The second meeting of the Council of Trent.  
THe second meeting of Bishops in the Council of Trent, was in the days of Pope julius the third, in the month of September, anno, 1551.  
In the first Session of the Council, 
Sessio prima.  which was kept the first of September, Abbas Bollosanus, Ambassador of the King of France, 
The King of France by his Ambassador protesteth against the Council of Trent.  appeared, declaring that the King was so disturbed with wars within his dominions, that he could not send the Bishops of his Land to Trent. Next, that the King of France acknowledged not the convention kept at Trent, for a general Council, but for a convention gathered for the weal of a few, not for the common utility of all the Church: and therefore neither he himself, nor the subjects of his kingdom, were bound to be obedient to the decrees of that convention.  
The second Session was kept the eleventh day of October, 
Sessio secunda.  wherein the doctrine of Transubstantiation was confirmed, yet divers questions pertaining to those matters, were deferted till the coming of the Protestants of Germany, to whom also they granted their safe conduct.  

Sessio tertia.  The third Session was kept the 25. of November, wherein was confirmed, that Penance, and extreme Unction, were Sacraments of the new Testament. The Ambassadors of the Protestants, 
The Protestants confession of Faith ●eiected.  would have given in the confession of their Faith, and sum of their doctrine, to the Council, but the Pope's Legate repelled them; because they did not signify in the title thereof, that they would submit themselves to the Council. In the mean time there was war in Germany, between Charles the Emperor, 
The wars betwixt the Emperor and the Duke of Saxony, cause of the Counsels breaking up.  and Maurice Duke of Saxony, which was the cause of the hasty dissolution of the second meeting of the Council of Trent, under Pope julius. For the Bishops of Mentz and Cullen, made haste to return to Germany. Likewise all the Bishops of Italy, hearing that Duke Maurice had taken the town of Augsburg, returned home; & the Spanish Bishops alone, who remained a space behind the rest at Trent, assembled themselves together the 29. of April, anno 1552. and put off the Council till a new meeting, after the issue of two years, or more, as should be found meet.   

The third meeting of the Council of Trent.  
THe Bishops of Spain supposed, that the Council should have met again within two years. Nevertheless, there intervened nine years before it could be gathered again. For after the death of julius the third, under whom the second meeting was, succeeded Marcellus, who lived not above the space of 20. days in his Popedom: and after him Paulus the fourth, who governed four years, two months, and 27. days. And after him Pius the fourth, in whose time this last meeting of the Council of Trent was appointed. 
Sessio prima.  Their first Session was kept the 18. day of january, anno, 1562. wherein was decreed, that the books written by divers Authors, since the springing up of heresies (for so they called the preaching of the Gospel) should be viewed and revised: and that all who had fallen back from the unity of the Church of Rome, unto any kind of heresy, should be exhorted to return again, with promise of great clemency, and indulgence, if they would so do.  
The second Session was kept the 26. 
Sessio secunda.  day of February, anno, 1562. wherein certain persons were specially nominated and chosen, to examine those books which was suspect of heresy, and to report their judgement back again to the Council. Likewise, all men were exhorted to resort to the Council, with peaceable hearts, void of all contention and heat, and safe conductors were promised to them, who would come thereto.  
In the third and fourth Session nothing was done, 
Sesso tertta, & quarta.  but the time of keeping the next Session was appointed.  
In the fifth Session kept the 26. 
Sessio quinta.  day of july, anno, 1562. it was decreed, that the Laike people were not bound by an absolute necessity, to communicate under both forms of bread and wine. But the Church had power to dispose concerning the outward ministration of the Sacraments (providing the substance were kept) according as they should find expedient for the good of the receivers.  
The sixth Session was kept the 17. day of September, 
Sessio sexta.  anno, 1562. wherein was concluded that the whole Mass was a propitiatory sacrifice for the quick & the dead: & whosoever should say, that it was only a sacrifice of thanksgiving, and a commemmoration of Christ's death only, are pronounced to be accursed.  
The seventh Session was kept the 15. day of the month 
Sessio Septima.  of july, anno, 1563. wherein certain Canons were set forth concerning the Sacrament of Orders, and it was accounted a Sacrament of the new Testament.  
In the eight Session, 
Sessio Octava.  it was not only decreed, that marriage is a Sacrament of the new Testament: but also the Roman Church assembled at Trent, as a troubled Sea that can not rest, but cast out her froth and filth to the shore, laying aside all shame and due reverence to the Scriptures of God, they pronounce all men to be accursed, 
Note.  who will not grant that the Church hath power to dispense with the Law of God contained in the 18. of Leviticus, not only to grant liberty to persons to marry, who are forbidden there to marry, but also to interdite and forbid marriage between persons, who have liberty by the Law of Leviticus to marry.  

Sessio ●ona.  The ninth and last Session of this Council, was kept the third day of December, anno 1563. wherein the doctrine of purgatory was confirmed with invocation of Saints, keeping of Relics, kneeling to Images, giving of Indulgences, superstitious Fast, and keeping of festival days, to the end that the Roman Church should seem in no point to have erred. All past through, and all was allowed, by them; but the Lord will only allow that doctrine which is agreeable to his blessed Word: To whom be be praise for ever Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
FINIS.