A SHORT COMPEND OF THE HISTORY OF THE FIRST TEN PERSECUTIONS MOVED AGAINST CHRISTIANS, DIVIDED INTO III. CENTURIES.  
WHEREUNTO ARE ADded in the end of every century treatises arising upon occasion offered in the history, clearly declaring the novelty of Popish Religion, and that it neither flowed from the mouths of Christ's holy Apostles, neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions.  jerem. 6. ver. 16. Thus saith the Lord, Stand in the ways, and behold, and ask of the old way, which is the good way, and walk therein, and ye shall find rest unto your souls: but they said, we will not walk therein. LUC. 10. ver. 42. Marie hath chosen the good part which shall not be taken away from her. 
EDINBURGH, Printed by Andro heart, and are to be sold at his shop on the North side of the high street a little beneath the Cross, ANNO DOM. 16. 13.   

TO THE MOST NOBLE, Virtuous and elect Lady MARIE Countess of Mar wisheth Grace, Mercy and eternal Felicity.  
IT hath pleased God (most noble and elect Lady) to prolong my life these years bypassed under many infirmities of a daily decaying tabernacle, yet my good God hath not left me destitute of comfort, to the end I might fulfil my course with joy. One of my chief comforts under God was your La. reverent hearing and faithful practising of the word of God. I delighted to see that thing begun in earth which shall be perfited in heaven. The glorified Saints in heaven they cast down their crowns at 
Apoc, 4. 10.  the feet of the Lamb, who sits upon the Throne. When noble persons in earth humbly kisses the feet of the Son of God, bears ' his light burden, and submits themselves unto his easy yoke, than some resemblance of the heaven is found in the earth. The rarer this virtue is, the more I reverenced it in your La, person, and the oftener I commended your noble household to God, and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. 
Acts 20. 32.   
The Queen of Adiabene HELEN when she left her own country and came to dwell at jerusalem, she filled the bellies of the poor with the corns of Egypt, and the 
Euseb. lib. 2. Cap. 12. loseph. antiquit lib. 20, cap. 2,  fruits of Cyprus (forit was a year of universal famine) and spared for no cost to do good to the Saints that were in jerusalem: therefore her name is until this day in reverent remembrance. And in our days, honourable Ladies, who refreshes the barren souls of ignorant people in this land with examples of humility, modesty, godliness and all other Christian virtues, many generations after us shall call them blessed. The Lord in mercy augment the number of honourable persons who rejoice to go unto the house of the Lord. These are the tops of the mountains, which being once free and not covered with overflowing waters it is a comfortable presage that the great flood that drowned the world shall be abated. These 
Genes. 85  are the Minerals of gold and silver, which are not easily found out, but after they are discovered, they replenish the land with infinite treasures of riches. The Prophet ZACHARIE when he saw in that celestial vision JEHOSHVA his 
Zach. 3.  body honoured with change of apparel, wished also the Diadem to be set upon his head: but if he had seen the Diadem set upon his head, and the body lapped up with rags of vile apparel, he had wished the body also to be honoured with ornaments proportionally agreeing to the head. It hath pleased the wisdom of our God in this part of the country, whereinto I dwell, first to deck with glorious ornaments the head: the Lord in mercy clothe the body also with change of raiment, to the end that Satan that vigilant enemy who delighteth in the filthy rags of our beggarly apparel may be grieved for our change from worse to better. I speak the truth in Christ, I lie not, my conscience bearing me witness, that it is lawful to me, toreverence the image of Christ, where ever I see it clearly shining, either in rich or in poor. And so much the more, because it was my lot to confer with many persons of a contrary religion, whom I found to be like reprobat silver, fra whom the dross could not be separated. What is next? If they will harden their hearts against the truth of God, then let the dead bury their dead, but let the noble house of Mar follow Christ. Receive from my hands Madam this short compend of the ten first & great persecutions, with certain treatises added to the compend of the history, and be not afraid to follow the religion, and faith of the Apostles and Evangelists: because their ears heard the words of the great shepherd of our souls, their eyes saw God manifested in the flesh, they were chosen to be faithful witnesses to the world of the doings, sufferings and doctrine of Christ: the holy Ghost was sent to teach them in all truth. Here we may rest upon a sure foundation, against the which the gates of hell cannot prevail. Next to the Apostles, their true successors are to be had in reverent regard, who sealed up that faith, which they received from the Apostles with rivers of blood for the space of three hundredth years. To this antiquity of Apostolic doctrine, let us firmly adhere. This is the clearest mirror whereinto the precepts of wholesome doctrine are contained. After the holy Apostles had finished their course, the disciples of the Apostles were worthy men, yet not like unto the Apostles who had been both called & taught immediately by Christ. If any dung was in their sacrifices, it was covered by the glory of their sufferings: the fire wherewith they were burnt, the water wherinto they were drowned, the air wherinto their bodies were hanged up, the mountains & wilderness through which they wandered, the dark prisons whereinto they were enclosed as people unworthy of liberty, whom notwithstanding the Son of God had made sree, and they were free indeed. Yea all the 
joan, 8. 36.  very elements, & the light of Heaven, wherefra by most unrighteous violence the righteous heirs of heaven were excluded, all these (I say) were witnesses of their glorious sufferings Under pretence of climming to this antiquity, the Papists would cloak the turpitude of their new found doctrine: So did the Hagarenes boldly usurp the name of Saracenes, yet they were but the brood that spran●…s out of the belly of HAGAR the handmaid of SARAH. And the Priest's boy in the days of ELI came unto the Cauldron while the flesh of the peace offering 
1. Sam, 2. 14.  was seithing, and thrust in his flesh-hooke, all that the flesh-hooke brought up, the Priest took for himself. This thing was done by violence, but the Priest had not just right to every piece of the sacrifice that the flesh-hooke brought up. The Roman Church in our days hath borrowed the flesh-hooke of the priests boy, and violently arrogates unto themselves the faithful keeping of ancient Apostolic traditions. When we demand where is the charter containing their title and right, we see nothing but the fleshhook with three teeth in their hand. The Church cannot err. We are the true Church. And, Cursed be he who saith that in matters of faith our general Councils can err. Madame accept under your La. favourable protection these my travels, in weakness not unlike to the writer, always containing a faithful testimony of my humble endeavour to confirm the branches of your noble household in the true faith of Christ. Now 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 La. humble servant P. SYMSON.   

The Preface.  
THE estate of the Church of Christ, whereo●… we 〈◊〉 to be counted feeling members, hath been very troublous from the beginning of the world, not like unto the estate of Moab settled upon her dregs, & not powered out from vessel to vessel, jerem: 48. 11. 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, Cantic. 2. 14. And like as doing of good willingly hath a great recompense of reward from God: eucn so patient suffering of evil for righteousness sake is highly commended in Scripture, and richly rewarded in heaven. Yea the very Ethnic Philosopher PLATO (to whom the glory of the sufferings for Christ was unknown) affirmeth that men who suffer scourging, binding, tormenting, boring out of eyes, and finally strangling of their breath for righteousness sake, are exceeding happy, or (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports) thrice happy: PLATO in Repub. Howbeit the superlative degree of suffering that can be found amongst the Ethnics could never equal the glory of the sufferings of Christian people. They who were initiated in the mysteries of MITHRA (this word in the Persian language signifieth the sun) could not be admitted to that honour before they had been tried by suff●…ring of four score diverse sorts of torments, 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 four score had been completely filled out, Nazian, in julianum. These voluntary sufferings, like as in the beginning they wanted the warrant of God's calling, so likewise in end they shall want the hope of God's reward. But the mouth of God himself pronounceth Christians to be blessed who die in the Lord, for they rest from their labours, and their works follow them, Apoc. 14 13. The manifold persecutions of the Church, may be divided into three ranks: some of them were fierce and bloody, some were crafty, the third was and is both cru●…ll and crafty. The ten Ethnic Emperors, NERO, DOMITIAN, trajan, etc. were so prodigal of the blood of the lords Saints, that they powered it out like water upon the ground. The Arrian Emperors were subdolous and crafty, but the persecution of the Antichrist (which is the third) goeth beyond the rest both in crutltie and craft. The experience we have had in our own days of the cruelty of the supposts of the Antichrist, and their crafty convey of their malicious interprisesintended against our Sovereign Lord, his royal race and noble Counsellors doth clear●…y prove that the malice and craft of the Antichrist goeth as far beyond the malice & craft of all Emperors, as the flood of NOAH goeth beyond the inundation of Nilus.  
ONUPHRIUS confoundeth the first two ran●… of the persecutions by a secret preterition of the name AVRE●…AN, and counteth DIOCLETIAN to be the ninth persecuting Emperor, and the ARRIAN persecution for the tenth; I can neither have a good liking of his opinion nor of himself: His opinion smelleth of nou●…ltie: himself was an advocate for heretics, and all bad reprobat causes: he will plead the cause of HONORIUS condemned as an herctique in a general Council, and the cause of GREGORY the sevinth, and impudently dare deny that ever there was a Pope of the feminine sex sitting in the chair of Rome. True it is that all the Emperors who lived after the ascension of our Lord into heaven until the Halcyon days of CONSTANTINE the great (only some few except, such as NERVA and PHILIPPUS and few more) might have their names most justly enrolled into the Catalogue of persecuting Emperors, because they suffered the fire, that others had kindled, to burn on still, and quenched it not by the might of their authority. But these are chiefly counted persecutors, who either kindled the fire as NERO did, or else by n●…we edicts and commandments set forth in their names they added f●…well to the fire, to the end that the augmented flame of the furnace might strike the greater terror into the hearts of Christians. A short compend of the first ten great persecutions I have collected out of sundry authors, whereinto necessity driveth me to write of persecuting Emperors so far as appertaineth to the history of the Church, and no further, and of persecuted Christians, specially teachers, against whom the rage of persecuting Tyrants was most ba●…efully bend. The names of the heretics also behoved to be remembered, the most malignant uleer that ever bred in the Church of Christ. These are the wandering stars of whom the Apostle Jude speaketh, to whom is reserved the blackness of darkness for ever, Epist. jud. ver. 13. I have made little mention of Councils, except of that famous Council holden at jerusalem by the Apostles, Acts 15. Provincial and national Councils during the space of the first three h●…ndreth years were few in number, by reason of the rage of persecuting Emperors, and some of them that were gathered were obscure, and the l●…sse regarded, in respect of their contradiction one to another. There was a Council gathered at Rome, another in Caesarea Palestinae, another in France, the fourth in Pontus, and one in Asia, all these were gathered for one and the self same purpose, to deliberate anent the keeping of Pasch day, Euseb. lib. 5 cap. 23. In Rome VICTOR was in one opinion, POLYCRATES in Asia held another opinion, IRENAEUS in France was wiser than the rest, and was more careful to keep unity in the Church of Christ, then to dispute contentiously anent keeping of days. The national Council of Philadelphia in Arabia against ARTEMON and BERYLLUS, wherein ORIGEN was present. Euseb. hist. eccls lib, 6. cap. 37. A Council holden at Rome by CORNELIUS, and another in some parts of Africa for the timous suppressing of the error of NOVATUS, Cyprian, epist. lib. 1. Epist. 2. A notable Council holden at Antiochia against PAVIUS SAMOSATENUS a pernicious heretic, Euseb: lib. 5. cap, 29. All these were gathered for suppressing of heretics. Some Councils were gathered by CYPRIAN B of Carthage for rebaptising of those who were baptised by heretics. This weakness both in CYPRIAN and in other B shops of Africa was after corrected by the Church. In the treatises that I have subjoined after every century, I had regard to discover the fountains of errors, that began to spring up in the first three hundredth years after our lords ascension to heaven. How ancient so ever the small beginnings of errors do seem, yet are they posterior unto that wholesome sum of true doctrine delivered to the world by Christ and his Apostles. Who so listeth to use the like order in all the rest of the Centuries until our own days, no necessity shall drive him to use HERODOTES modest excuse in the description of the rivers of Nilus, and Boristhenes, whose fountains in his days were unknown, and therefore his preterition of a thing unknown was to be favourably comported with by the reader: but the wellspring of all the rest of popish errors according to the order of time wherein they began to set forth their head, may be as easily pointed out by the finger as these whereof I make mention in the first three hundreth-yeeeres. The R●…etoricall ornaments of NAZIANZENUS speaking to the dead, and bringing in a virgin craving help at the blessed virgin, the mother of our Lord, in●…ourageth LINDANUS to count invocation of Saints to be an ancient Apostolic tradition. Nazianzenus in laudem Cypr. ye●… could be not be ignorant that invocation of saints began not to take root before the four hundredth year of our Lord, and that in great weakness of doubtsome speeches, O anima Constantini 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, O soul of CONSTANTINUS, if thou hast any sense or feeling, to wit, of things done amongst us, Nazian. oratione 〈◊〉. contraJulianum.  
Therefore the treatise of invocation of saints may more conveniently he subjoined to the fourth century. The other cause wherefore I have compiled these treatises, is to declare how circumspectly we should beware of the small beginnings of defection from ancient verity, because the beginning of error is like unto a soft vapour rising out of the sea, thickening in the air, converting into a cloud, and in end sending down mighty storms and tempests upon the earth. Who could have once imagined that Natalitia Martyrum a thing in i●… self not unlawful, could have turned to that horrible abuse that now is in Popery, that all these holy. Martyrs are made mediators of our intercession? Or who could have imagined that the reverent keeping of the relics of Saints could have turned in end unto adoration and knceling before them with confidence to be the better heard of God? The Lord grant we may beware in time of the beginnings of defections both in doctrine and in manners that have cr●…pt in of late days into this land.  
Amen.   

To the Reader.  
IT was admired of old, that APHRAATES who lived in the cottages of the wilderness all his time, yet once he was found in the streets of Antiochia in the days of the Emperor VALENS, Theodor. hist. eccls lib. 4. cap. 26. he excufed the change of his former behaviour, by the similitude of a modest virgin lurking quietly in secret corners of her father's house so long as it is in safety, but if it be set on fire, it is skaithfull modesty to lurk any longer, necessity compelleth her to run out to the streets, to cry and give warning of the pe●…ill ofher father's house. This example of APHRAATES might sufficiently excuse mine unaccustomed boldness to set forth my head, that hath been lapped up so long in hurtful silence. But now the power of darkness in creaseth, and as the Prophet saith, Woeunto us, for the day declineth, and the shadows of the evening are stretched out, jerem. 6. 4. Yea the shadow of mount Athos reacheth to the Isle Lemnos, a sure forerunning token of the going down of the Sun. Now it is time to creep out of our subterraneal caves, and to give warning to sloken the fire in time before it spread further, and bring greater desolation to the House of our GOD. Papists are waxed insolent of late 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 write to reproach our religion, as a thing not countenanced with antiquity, and our Ministry as altogether naked and void of the knowledge of ancient learning. Shall we now stand as idle men do in market places one looking upon another? Rather than we should sustain such apparent damage and skaith, through untimous silence, I had rather step forth with the Lacedaemonian soldier impotent of his legs, and neither meet to fight, nor able to fly, yet had he this comfort that possible he might blunt the edge of his enemy's sword, and make others ashamed who were meeter for fight then he was. Take in good season my weak traveles, Christian Reader, I have many honest witnesses who know that I was never purposed to send forth unto the open view of the world any thing that came from me. How this compend came into the Printers hand I remit unto his faithful testimony. It was my purpose, in write to have given warning unto noble houses who had been my ordinary auditors to beware of the contagion of lying doctrine, that is nowesecretly spreading in our land: this being done, the ordinary exercises of my calling would have been my chief employment, if the Lord pleased. Therefore [gentle Reader] take in the better part the goats hair, & Rams skins that I present to cover the Tabernacle of my God. I refer the ornaments of gold, silver and precious stones for beautifying the inner parts of the Tabernacle to others upon whom God hath vouchsafed greater gifts, Exod. 25.  
Farewell.   

CENTURIE I.  

Chap. 1.  

Augustus' Caesar.  
OUR Lord jesus the true Prince of peace, was borne in Bethlehem juda of a maid, in a very peaceable time in the 42. year of the reign of AUGUSTUS CAESAR. Euseb. eccls hist. lib. 1. cap. 5 at what time the temple of JANUS was cloyed & locked up, Functii Chron. which in time of wars was continually patent and open. At the time of this blessed Nativity the Angels of God rejoiced, Luc. 1. the devils trembled. Some affirm that all the Oracles of JUPITER, APOLLO and HECATE were silent and gave no responses: always it is certain that many years before the lords blessed Nativity the Lord permitted the world to be wonderfully blinded with the delusions of the devil. The top of JUPITER'S oak in Dodona was shaken, the cauldron was smitten with the rod that was in the hand of JUPITER'S image: The Prophetesses forewarned by these forerunning tokens of inspiration were ready to utter JUPITER'S oracles, and the deceived people were humbly kneiling and attending upon the response that should be given, Nazianz in julianum. Annot. Nonni. the tripod in Delphis, the laurel and fountain in Daphne, APOLLO his deceitful ensigns, the ram-faced image of JUPITER AMMONIUS in Cyrenia with many more places whereinto the sound of the devils 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 speak 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 Iude●… at this time was subject to the Romans, and paid tribute to CAESAR, Luc. 2. The deputies of AUGUSTUS in judea and Syria were CYRENIUS, COPONIUS, AMBIBUCHUS and ANNIUS RUFUS one succeeding to another, joseph Antiq. lib. 18. cap. 3. 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. 15. cap, 10. for which cause HEROD to testify his thankful mind toward 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, of his father's side an Idumean, of his mother's side an Arabian, Sozom. lib. 1. cap. 1. and an alien both from the stock of DAVID, and also from the Commonwealth of Israel was reigning in judea, and the sceptre was sliding from juda, now I say was it time that SHILOCH should come, according to Jacob's prophecy, to 
Christ Was borne when the sceptre was apparently sliding from juda.  whom the people should be gathered, Gen. 49. 10. Now was it time that the promised M●…SSIAS should come and 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 but Christ jesus by dying, and rising again hath a right to rule both over dead and 
Christ's kingdom is everlasting,  quick, Rome, 14. 9 Yea in very death itself he was practising his kingly office in most effectual manner, and tramping Satan under feet, and undoing the power of death, Hos. 13. 14.  
In AUGUSTUS' time also JOSEPH was admonished in a dream to take the babe and his mother, and to flee into Egypt, Mat. 2. 13. SOZOMEN not content with the certainty of Scripture addeth a particular nomination of the town Hermopolis in Thebaida whereinto Christ sojourned until the 
The uncertainty of tradition.  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 derogateth credit to that Egyptian tradition, then assureth us of the verity of that report, Sozom. lib. 5. cap. 21. 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, the tetrarchy of Galilee to ANTIPAS, and Iturea and Trachonitis to PHILIP. joseph, Antiq. lib. 17. cap. 13. 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, and dwelled in a city called Nazaret, Mat. 2. ver, 22, 23. 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 CLEOPATRA Queen of Egypt in sea-warfare over against Epirus, he had the imperial soveranitie himself alone all his days, and died in the 77. year of his age, joseph, Antiq. lib. 18. cap. 3.   

Tiberius.  
AFter AUGUSTUS reigned TIBERIUS NERO 22. 
Roman Deputies in judea.  years 7 months, 7. days. Bucolc. Index. The Roman Deputies that were sent to judea in the time of his reign were VALERIUS GRATUS, PONTIUS PILOT 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 JOSEPHUS CAIAPHAS is advanced to the priesthood. This is the cause wherefore the Evangelist john calleth CAIAPHAS the high Priest of that same year, john 18. ver. 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 PILOT was sent to be Deputy in judea, a man vigilant and active in all civil adoes, as the blood of the Galileans mixed with their sacrifices clearly proveth, Luc. 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 PILOT addresseth toward Rome. By gratifying of the jews in a matter of small importance 
The priestly garments.  he conquessed great favour. 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 CAIAPHAS, 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. 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, Euseb. hist. eccls lib. 1. cap. 10. Mat. 3. and 4.  
In the eighteenth year of TIBERIUS the Lord jesus was 
Christ crucified in the 18 year of Tiberius.  crucified, and offered a sacrifice for our sins, which hath a perpetual virtue to save such as believe, Heb. 7. 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 PILOT the Roman Deputy himself, who had given out a sentence of death, against Christ. PILOT by letters signified to TIBERIUS the miracles of Christ, his resurrection, and that he was supponed of many to be God: but the Senate of Rome refused to 
The Senate of Rome refuseth to acknowledge the divinity of Christ.  acknowledge the divinity of Christ, because he was worshipped as God, before his godhead was approved by the Senate of Rome, Euseb. eccles. hist lib, 2. cap. 2. 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, Rom. 1. ver. 21. 22. The very smoke that riseth from the furnace seemeth to be somewhat at the first, but when it mounteth up into the air, the hire it ascendeth, the more it scattereth, & the sudden disparition 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 destitut of true understanding: and PILOT himself overladen with many heavy calamities 
Pilate killeth himself.  in the days of CAIUS 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 
Caius would be counted a god.  the selfsame cause were they both despised and hated of CAIUS, 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, he had sent PETRONIUS to be Deputy in Judea, with commandment to dedicat the Temple of Jerusalem to JUPITER CAIUS, and to set up his image in the Temple, Euseb eccles. hist. lib. 2. cap. 6. joseph. antiq. lib. 18. cap. 11. The jews were more willing to die, then to see the Temple of their God polluted. PETRONIUS advertised the Emperor of the grevance of the jews, but before 
The jews abhorred the upsetting of the image of Caius in their Temple.  his letters came into the hands of CAIUS somewhat interueened that both disappointed the purpose of CAIUS, and also incensed his heart with fury and rage against his Deputy PETRONIUS. At that time HEROD AGRIPPA was at Rome whom afterward the Angel of God smote at Caesarea, so that he was consumed with worms, Acts 12. 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 
The petition of Agrippa.  ask what he pleased, and it should be granted. 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, lest he should seem to them which sat 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 letter of CAIUS sent to his Deputy was cruel and bloody, the like whereof was seldom heard: because he 
The bloody letter of Caius written to Petronius his Deputy.  fulfilled not the emperors desire, he is commanded to give out a sentence of death against his own life, and to be both judge & burrio to himself, joseph. antiq. lib. 18 cap. 11 Such mercy was in this new JUPITER CAIUS. Before I writ anything of his cruelty against the jews that dwelled in Alexandria, it is a meet place to admonish the reader of the hypocrisy & counterfaitholines 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 & the inviolable observation of the law of God to all the riches that the liberality of an affectioned Emperor could be able to afford. In CLAUDIUS days he sailed from Italy to Judea, he acknowledged God to be the author 
The hypocrisy of Agrippa.  of his deliverance from prison & bands, & offered a chain of gold to be hung up in the Temple of jerusalem, in testimony that he received that benefit with a thankful mind out of Lords hands, joseph, antiq. lib 19 cap. 5. In outward things he was a builder of the walls of jerusalem, until the emulous envy of MARSUS, or envious emulation the hinderer of all good works, compelled him to desist & to leave the work imperfited, joseph. antiq. lib. 19 cap 7. 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 & not of man. Acts 12. 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, 
Contention between the jews and Grecians who dwelled at Alexandria.  burning their associates with their fire, or else blecking 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, and accused the jews, that they neither builded temples, nor offered sacrifices 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, joseph. antiq. lib. 18. cap. 10. Euseb. lib. 2. ecles. hist. cap 5. In these two mirrors we may see the cruel disposition of this Emperor, whose dependers were persecutors 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, who beheaded JOHN the Baptist, and his wife HERODIAS that incestuous harlot, who ended their lives in penurity and misery in Lions of France, Euseb. eccles. hist. lib. 2. cap 4. But all this was done for favour of AGRIPPA, joseph. antiq: lib. 18. cap 9 but not for detestation of murder and incest. In end CAIUS was slain by his own servants, CHEREAS' and LUPUS, whom the Emperor CLAUDIUS afterward punished unto the death, joseph. antiq. lib. 19, cap. 3. 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 
New jupiter in worse case then old jupiter.  death, was counted a god, but the other after his death was counted a devil.   

Claudius,  
CLAUDIUS reigned thirteen years, eight months, Euseb. lib. 2. cap. 19 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, whom CAIUS had banished, joseph. antiq. lib. 19 cap 4. 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, 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 alanerly. For which cause he was stricken by the Angel of God, and consumed with worms, Acts 12. 
The famine foretold by Agabus.  In this Emperor CLAUDIUS days, the famine foretold by the Prophet AGABUS, Acts II. 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: as the scoffing speeches of the people did witness in stead of CLAUDIUS TIBERIUS NERO calling the Emperor CALDIUS BIBERIUS MERO, Funct. Chron. 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, as CHYTRAeVS reckoneth, was gathered 
The Council of Jerusalem. ANNO 48.  that famous Council of Jerusalem described vively by the Evangelist LUKE, Acts 15. whereat were present the Apostles, PETER and PAUL and JAMES, and BARNABAS a reverent man of God, in whom Apostolic gifts were not inlacking, 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, I remit to the faithful narration of the Evangelist LUKE, Acts 15. Always if vot●…s be pondered rather then numbered, this is the Council of Councils more worthy to be called O Ecomenicke then the Councils 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. and 18. Bishop's convened at Nice in Bythinia. Many Roman Deputies were sent in the days of 
Roman deputies:  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 about 400. who were slain, and all who followed him were scattered, Acts 5. ver. 36, JOSEPHUS writeth that PHADUS sent forth a troop of horsemen, who suddenly charged the people that followed THEUDAS, and slew them, and took THEUDAS alive, and cutted off his head, and brought it to jerusalem, joseph. antiq. lib. 20. cap. 2, Euseb. lib. 2. cap. 11 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, Acts 5 37. 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 Galite lived in the days of AUGUSTUS, and when CYRENIUS was Deputy of Syria and judea, joseph. antiq. lib. 18. cap. 2. and likewise antiq 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 twen●… 〈◊〉 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 overtro de 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 casten a book of holy Scripture into the fire, whom CUMANUS beheaded, and so pacified the jews joseph. antiq. lib. 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 feasts, 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 Emperors politicly. 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 ANEOBARBUS 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 sloken it. His cruelty against his mother, his wifes OCTAVIA 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 haste 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 werefull of rage, and the form of their visage was changed against the Christians, and they commanded that the furnace should be hot seven times more than it was wont to be hot, Daniel chap. 3. ver. 19 
The ten persecuting Emperors wrestled against God,   
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, Genes. 32. The place of Jacob's wrestling was Peniel where he saw God, the form of wrestling was with many tears and strong supplications, Hos. 12. the end was, 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 ESAV: but by the contrary, NERO, DOMITIAN, TIAIAN, 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 revealed from heaven upon all them who detain the truth of God into unrighteousness, Rom. 1. ver. 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 lifes once fashion themselves according to the similitude of Idolaters in outward and external things. TERTULLIAN 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 feastered manners of this corrupt age cannot imitat! Oh when shall our shadows depart? when shall the fresh oil of the grace of God be powered 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 first great persecution of NERO was his own barbarous and cruel fact: he caused the town of 
The first persecution. ANNO Chr. 65  Rome to be set on fire, which wasted the buildings of the town for the space of six days, Bucol. Index chron. Funct. chron. Chytr. chron. & to eschew the vile infamy of this barbarous fact, he laid the blame upon the Christians, & gave forth edicts and commandments 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 it had not been condemned by 
The martyrdom of Peter & Paul.  NERO, Euseb. eccles. hist. lib. 2. cap. 25. It is supponed that PETER was crucified, and PAUL was beheaded at Rome in time of this persecution. And EUSEBIUS is in that opinion, lib. 2. cap. 25, If this betrue, the very dead bones of PETER & PAUL are witnesses against the Roman Church if they continue not in that same faith that PETER & 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. For in NERO'S time continued FELIX for a space, whom the Emperor CLAUDIUS had sent to 
Roman Deputies.  judea, & after him FESTUS, ALBINUS, and FLORUS. This last Deputy was fashioned according to the similitude of the manners of NERO his master, & the Proverb holdeth true in NERO & FLORUS, Such man such master. In the time that FELIX was Deputy, a certain Egyptian man pretending to be a Prophet, & promising great things, persuaded four thousand of the jews to follow after him, Acts 25. but FELIX sent forth companies of horsemen and footmen, who slew four hundredth of the people that followed the Egyptian, and took two hundredth of them alive, the rest were scattered, but the seducing Prophet escaped, and could not be found, joseph. antiq. lib. 20. cap. 6. 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. This AGRIPPA (I say) the son of HEROD whom the Angel of God slew, Acts 12. 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, & in regard it was builded upon a mountain he had a delectable profpect 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 judeorum. 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 solisted by his wife POPPEA, gratified the jews in this point, & compelled them not to cast down their wall, joseph. antiq. lib. 20. cap. 7. FESTUS died in judea and ALBINUS was sent to be Deputy in judea. ANANUS was the high Priest of the jews in these days, and finding opportunity of time, to practise the malice of his heart against JAMES the son 
The martyrdom of james surnamed justus.  of ALPHEUS surnamed JUSTUS, an holy Apostle & kinsman of our Lord jesus. When ALBINUS was upon his journey, & had not as yet arrived neither to the coasts of Egypt nor of judea, this ANANUS (I say) caused JAMES surnamed JUSTUS, & the brother of our Lord to be stoned to death, joseph. antiq. lib. 20. cap. 8. EUSEBIUS writeth that he was thrown down from the pinnacle of the Temple, Euseb. eccls histlib. 2. cap. 23. This cruelty of ANANUS albeit it displeased both king AGRIPPA, and ALBINUS the deputy of the romans, & the people of jerusalem, yet wicked men are wiser in their own generation then the children of light: & 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 just, and so well-beloved of the people, as the Apostle JAMES was It is to be marked that EUSEBIV in the forementioned place describeth the martyrdom of JAMES surnamed JUSTUS before the edict of the persecution of NERO, after which followed the martyrdom of PETER and PAUL in the 12. year of NERO his reign, Epiphan. contrahares. nevertheless the Roman Church had forged epistles decretal whereinto CLEMENS Bishop of Rome writeth to JAMES surnamed JUSTUS after the death of PETER. What credit these decretal epistles deserve, it shall be declared hereafter Godwilling. 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 men of noble birth, by scourging & crucifying them, joseph. de bello judaico lib. 2. cap 25. This was the ground of the war between the Romans and the Jews, wherein jerusalem came to that lamentable ruin foretold 
The ground of the war between the jews and the Romans.  by our Saviour Christ, Mat, 24. 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, & 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.   

Uespasian.  
AFter NERO, OTTO, VITELLIUS, and GALBA contended for the empire, and were all hastily cut off, and made out of the way, and FLAVIANUS VESPASIAN was chosen Emperor by the Roman army, he reigned 10. years, Bucol. Index Chron. 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: 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, Zach. 11. 9 Like as the intolerable crueltle of FLORUS 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 Rom. unes against them. They were now become so headstrong that they rejected the sacrifice that was wont to be offered for CAESAR, joseph. de bello judsico lib. 2. cap. 30. 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, ten thousand in Damascus, joseph. debel. jud. lib. 2. cap. 36 & 41. Besides this many signs & wonders both in heaven and earth, did proclaim their future desolation and destruction. A Comet was seen in heaven hanging over the town of jerusalem for the space 
Foreranning t●…kens of the destruction of jerusalem,  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 the 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 and to transport, with many other fearful signs and wonders. joseph. de bello jud. lib 6 cap. 31. 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. FLA. 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 conquessed) was taken alive, and kept in bands by the Romans: he foretold that VESPASIAN should be Emperor, and saluted him CAESAR, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while NERO was yet alive. de b●…llo jud. lib. 3. cap. 27. 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, to the end he might be counted a worthy man who never deseuned captivity nor bands, de bello jud. lib. 4. cap. 39 FLAVIUS VESPASIAN returned to Rome, and left behind him his son TITUS to sub due the jews, & to besiege the town of Ierus●…lem. but the Christians who dwelled at jerusalem were warned by God to depart out of the town of jerusalem, so they left it, and dwelled beyond jordan in a town of Decapolis called Pella, Euseb eccles. hist lib. 3. cap. 5. 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, at the time when the people were gathered to celebrate the 
The destruction of jerusalem. ANNO Chr. 71.  feast of the Passeover, Euseb. lib. 3. cap 7. The terror of the sword of the romans without, the fear of merciless brigands within in the bowels of the town prevailing, the flewere of the dead (wanting the honour of burial) infecting the air, and devouring the living with contagious sickness, theviolent plague offamine breaking asunder the bands of Nature, and constraining women to eat the birth of their own bellies, joseph. de bello jud. lib. 6. cap. 21. AH these calamities seized upon them at once in the just judgement of God. They despised the father of eternity, and the Prince of peace, & said to PILAT. We have no King but CAESAR, joh 19 15. now they find that the mercies of CAESAR were cruel, & 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 vials of the wrath of God powered down upon unrighteous men, but these are greatest that resemble by most vive 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, Mat. 24 37. 38. 39 The overthrow of Sodom and Gomorrha, was a destruction unsupportable, and the more meet to be an example of the vengeance of eternal fire. epist. jud. ver. 7. The destruction of jerusalem, & the forerunning tokens thereof are so mixed with the tokens preceding the condemnation 
The flood of Noah, the overthrow of Sodom and destruction of jerusalem types of the great judgement to come  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, Mat 24. So oft as we call to remembrance the flood of NO, the overthrow of Sodom and the destruction of jerusalem, let us fear and 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 Weeles 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, & the blacknesle 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 ofthem that were slain in Galilee, Trachonitis, Samaria & judea, chiefly in the Metropolitan town jerusalem, over and beside those that were sold to be siaves, and those that were devoured by wild beasts, in the triumph of FLA. and TITUS at Rome, read joseph. d●… bello jud. lib. 6 cap. 45.   

Titus.  
AFter FLAVIUS reigned TITUS VESPASIAN his son two years, two months, twenty days, Bucolc. 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 was closed and locked up again, Bucolc.   

Domitian.  
FLAVIUS DOMITI AN was associate to his brother TITUS 
The second persecution. AN. Chr. 96.  in government during his life-time, and after his death was his successor: he reigned 15. years, Chytr. chron. He was proud like NERO, & persecuted innocent Christians as he did, so prone & bend is our corrupt nature to sin, & to follow evil examples. Now again the Church of Christ militant upon the earth must learn obedicnce by suffering, & must give a proof before the world, that the Covenant of God is written in the tables of her heart, and so deeply engraved 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, of whom Christ speaketh, Mat. 13. who having found a pearl of unspeakable value, were content to sell all that 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. In this second great persecution the beloved disciple of Christ the Apostle JOHN was banished 
The banishment of the Apostle John  to the Isle of Patmos for the word of God Euseb. eccls hist. lib. 3. cap. 18. FLAVIA DOMICILLA, a woman of noble birth in Rome was banished to Pontia an Isle lying over against Caieta in Italy, Euseb. eccls hist. lib. 3. cap. 19 PROT A'SIVS and GERV ASIUS 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. CHYTRAEUS writeth that the Evangelist TIMOTHY was stoned to death at Ephesus by the worshippers of DIANA, and that DIONYSIUS AREOPAGITA was slain by the sword at Pareis. DOMITIAN had heard 
Domitian afraid by rumours of the Kingdom of Christ.  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's kinsmen, according to the flesh, the Nephews of the Apostle JYDE 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 people, and did them no harm, Euseb. eccles. hist. lib. 3. cap. 20. In 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 Domit. jerom. cattle. script. eccles.   

Nerva.  
COCCIUS NERVA after DOMITIAN reigned 1. year, 4. months, Euseb. lib. 3. cap. 21. Bucolc. And hitherto all the Emperors that ruled, were borne in Italy: from this forth strangers do rule: for trajan 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 where he died. Euseb. cccles. hist. lib. 3. cap. 21.    

CENT I. Chap. 2.  
AFter the lords resurrection, his twelve Apostles were endued with grace from above, and sent 
Apostles.  forth to conqu●…sse all people to the obedience of Christ: whose travails 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 ministery of 12. poor and contemptible men is more worthy to be called a conquest, than 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 conquessed not only the bodies of men, but also their hearts to his obedience, & finally he made this conquest not by shedding of people's blood, but by preaching of his own death and blood shed for the redemption of many. Neither conquessed 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 12. Apostles the more faithfully they laboured in the work of their ministry, the worse were they entreated by the unthankful world, according as Christ had forctold, john 16. The most part of them were put to death, the rest were not free of many painful sufferings & rebukes which they willinglysustained for the Name of Christ. PETER & PAUL are supponed to have been martyred at Rome, ANDRO to have been crucified in Achaia, MATTHEW beheaded in Ethiopta, JAMES the brother of JOHN was beheaded by HEROD in judea, Acts 12. JAMES the son of AIPHEUS called JUSTUS was thrown down headlong from the pinnacle of the Temple of Jerusalem, SIMON of Canaan was crucified in the days of TRAIANUS, for he was an hundredth and twenty years old, when he suffered martyrdom, Euseb, eccles. hist. lib. 3. cap. 32 jerom. catalogue. script. eccles. BARTHOLOMEW is said till 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, judas LEBBEUS at Edessa, THOMAS in India, and MATHIAS in Ethiopia, jerom. cattle. script. ecccles.  
As concerning the Evangelists they were fellowlabourers 
Evangelists.  with the Apostles in the work of Christ, and were also partakers with them of Christ's sufferings. The Evangelist MARK died in Alexandria, Funct. chronol. LUKE in Buhynia, others say in Constantinople, jerom. PHILIP, who first was a Deacon, and afterward an Evangelist, died in Caesarea, BARNABAS in: the Isle of Cyprus. Where TIMOTHY and TITUS did compleete their days it is not certainly known. CHYTRAEUS opinion anent TIMOTHY I have already declared. JEROM supponeth that TITUS died in Candie. The successors of the Apostles & Evangelists are not to be reckoned as the successors of Emperors: because he who next obtaineth the Imperial diadem and place of 
The true successors of the Apostles.  government, is counted the successor of the defunct 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, Acts 20. And NAZIANZENUS calleth such a man an adversary standing up into the place of a faithful Pastor, darkness succeeding to light, a tempest succeeding to calm weather, & madness obtaining place where right reason was wont to be, Nazian. in orat. in laudem Athanasu. And therefore those Bishops and doctors following, who keep inviolably that form of wholesome doctrine which they received from the Apostles, these, I say, alanerly are to be counted true successors of the Apostles. Of this number was LINUS Bishop of Rome, who after the martyrdoms of PETER and PAUL governed 
Bishops of Rome. Linus.  that Church 10. years, 3. months, 12. days. EUSEBIUS thinketh this is that same LINUS of whom the Apostle PAUL writeth in the last chap. of his 2. epist. to TIMOTHY, Eubulus & Pudens & Linus, & Claudia salute thee. Eccl. hist. lib. 3. cap. 2. After him succeeded ANACLETUS, and governed 9 years 3 months, 10. days, and after him CLEMENS, ruled 11. years, EUSEBIUS also thinketh this is that CLEMENS of whom the Apostle PAUL writeth to the Philip. cap. 4, ver. 3. Yea I beseech thee faithful yoke-fellow help those women which laboured with me in the Gospel, with Clement also and with other my fellowlabourers, whose names are in the book of life. IGNATIUS Bishop 
Ignatius.  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 no thing 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, providing 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, he might be found as fine flower in the house of his father, Euseb. eccles. hist. lib. 3. cap. 36. About the same time also flourished PAPIAS Bishop of Hierapolis, 
Papias.  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, & live with them a thousand years in this earth in all kind of delicate pleasures, Euseb. eccles. hist. lib. 3. cap. 39   

CENT. I. Cap. 3.  
BEcause it is the accustomed dealing of Satan to 
Heretics.  pervert men from the simplicity of God's truth, also 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 the Heretics that sprang up in this age. 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 not an opinion that it is lawful so to do, they may be counted Atheists and not 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 foundamentall 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, and God's husbandry, 1. Cor. 3. ver. 9 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, who being confounded 
Simon Magus.  in Samaria by the great power of God which appeared in the ministery of PHILIP and of PETER, Acts 8. he fled from the East to the West, and came to Rome, where he prevailed so far in short time that 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, 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, and the image of HELENA a certain woman, who accompanied him in his journey from Asia to Rome, Euseb. eccls hist. lib. 2. cap. 13 & 14.  
After SIMON sprang up another suppost of Satan called 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 
Menander.  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, in such sort, that they should neither wax old, nor taste of death, Euseb, eccles. hist. lib. 3. cap. 26. This heresy EPIPHANIUS compareth to Aspido-gorgon in Egypt a great serpent enclosed into a vessel of lame with many other serpents, after he hath devoured all the rest of the serpents, he beginneth to gnaw his own tail for hunger, and to destroy himself, Epiph. contraharese: 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 who denied the divinity 
Ebion.  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 & beggarly opinion they had of Christ, supponing him only to be a man: for EBION in the Hebrew language signifieth one that is poor, Euseb. eccles. hist lib. 3 cap. 27. 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 
Cerinthus.  strange revelations which he said he had received from 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 consistin fulfilling the concupiscence of the flesh, Euseb. eccles. hist, lib. 3. cap. 18.  
Likewise in this age sprang up the error of the Nicolaitanes upon this occasion, as CLEMENS ALEXANDRINUS doth write, Strom. 3. One of the Deacons chosen by the 
Nicolaitans●…  Apostles to have the oversight of the poor, Acts 6. had a beautiful woman to his wife, & was accused of over great jealousy. To purge himself of all suspicion of that fault, he brought his wife into the mids of his brethren, and said he was content that any man should marry her. Of which words many took occasion to live promiscuously like beasts, no man having his own proper wife, but making them common. Howbeit NICOLAUS is said to have lived himself in matrimonial chastity, contenting himself with his own wife alanerly, Euseb. eccles. hist. lib. 3. cap. 29. nought the less his foolish and unadvised speeches were the occasion of a most wicked & damnable error of the Nicolaitanes, whereof the Lord speaketh in the Revelation of JOHN that he hated it, Apoc. 2. 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 hated of the Lord, let the Christian reader judge.  

Of Antiquity.  
TO the history I have adjoined certain Treatises containing controverted questions in our time, for 
A Treatise of antiquity.  decision whereof it is necessary to have recourse to the writings of the Apostles, & the custom of the Primitive Church, adhering to the Apostolic doctrine firmly even unto the death. Our first treatise Godwilling shall be of Antquitie. Now this doctrine is to be spread out into four branches. First we shall speak Godwilling of Antiquity of verity, next of Antiquity of error, thirdly 
Antiquity of verity.  of Antiquity of custom, and fourthly what is the best way to discern between the ancient verity and the old lie. Antiquity of verity is the way of salvation pointed out by the finger of God from the beginning of the world, & of this way speaketh JEREMY cap. 6. ver. 16 Seek out the ancient ways, and walk in them, & ye shall find rest unto your soul●… Antiquity of error, is an adding, pairing, altering, or 
Antiquity of error.  contradiction to the ancient way pointed out into this word of God, and of this Christ speaketh in the Gospel of Matthew. Ye have heard it said of old, Thou shalt not slay, etc. but I say unto you, he who is angry with his brother without a cause is worthy of judgement. Mat. 5. ver. 21. and 22. Whereby Christ declareth that the false interpretation of the law, whereby the spiritual law was drawn to a corporal and a gross sense and meaning, yet was this error ancient, and was heard of old time: but the very description of antiquity of error declareth that it is not so ancient as the truth, forsomuch as it is a depravation & marring of the afore-existent truth, either one way or other. The third sort of antiquity 
Antiquity of custom.  is antiquity of custom, that is, certain customs that crept in into the Church of God, partly in the days of the Apostles, partly soon after their days, such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is feasts of love epist. lude. ver. 12. and after the Apostles days, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, three dippings in water in the sacrament of Baptism. These customs were neither authorized by Apostolic precept and commandment, neither abrogated by Apostolic prohibition, but tolerated into the Church until the time they were abused 
Where verity is to be ●…ound.  as we see clearly 1. Cor. 11. ver. 20. 21, 22. Now as concerning antiquity of verity, first we shall declare where it should be sought: secondly, when it is found▪ what is the virtue and power of it: thirdly how it ought to be reverenced, loved and followed of us. And first, antiquity of verity is to be sought, as the Apostle S. JOHN and beloved disciple of Christ sought it, to wit, out of the mouth of him who was from the beginning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thing which was from the beginning, john. 1. ver. 1. as if he would say, I present unto you no new doctrine, but that which I received from the mouth of Christ himself, who was existent (albeit not manifested in the flesh) even from the beginning of the world. In the beginning was the word, etc. john 1. ver 1. If this way we seek antiquity, we assuredly find the ancient way of God▪ whereinto we should walk, and get rest unto our souls, jerem, 6. ver. 16. Antiquity is not to be sought as PSAMMETICHUS King of Egypt sought it from new waned babes keeping them in in secret custody without hearing any articulate voice, or intelligible speech, whereby he might discern what people and language was most ancient, HERODOT. EUTERP. this was a foolish seeking out of antiquity from them that were not ancient.  
Next when we have found out the ancient truth, consider 
The power of the verity,  the virtue and power of it. It is strong and mighty in operation like unto Christ the author of it, whose hnmilitie and apparent weakness bruiseth and dasheth in pieces all the glorious, strong and stately things of the world that are lifted up against him: for the little stone hewed out of the rock without hands it dashed in pieces, and bruised into powder the gold, silver, brass and Iron of the huge and terrible image set against it, Daniel 2. even so the verity whereof Christ is the author, is like unto himself, in outward appearance weak, but in operation strong and mighty, defacing and abolishing all the apparent pomp, glory and power of the lie, To this well agreeth the ruin and ignominious fall of DAGON to the very breaking of his neck and palms of his hands, 1. Sam, 5.  
In the third room consider what reverence, love and 
The reave, rinse that should be c●…ried to the verity  honour we ought to carry to this ancient verity, after it be manifested unto us. Be not like the babes of Alexandria in the days of PTOLEMEUS PHILOPATER, when the main huge and great ancre of the ship Thalmegos was laid out upon the shore, the children did ride on the stalk, and crept through the ring of the ancre as it had been made for the pastime of children, but wise shipmen knew it was appointed for a better use, namely to stable and make sure that great vessel in time of great and tempestuous storms: even so when we have found the ancient veritic of God, let us carry a great reverence to it, as unto the holy and sacred ancre fashioned by God to 'stablish our souls, that no tempest of false doctrine or cruel perfecution make us to shrink from that ancient verity of the Almighty. Moreover consider what commandment is given from God, even concerning hoar headed men, Leuit. 19 ver. 32. to whom we are commanded to rise and to honour their countenance, but greater reverence is to be carried toward the hoare-headed verity: for the commandment given concerning ancient men sustaineth some exceptions. The sovereign King of a nation and his honourable counsellors for the eminency of their places will not arise to honour ancient men, but ancient men rather arise to honour them, as JACOB arose & sat in the bed, because his infirmity could not permit him to rise and stand on his feet to do honour unto JOSEPH, Gen. 48. ver. 2, But as concerning the ancient verity of God it should be honoured of all men without exception. EGLON King of Moab arose out of his chair when EHUD said unto him, that he had a message unto him from God, judg. 3. ver. 20. and BALAAM uttering his prophetical revelation saith, Rise Balak and hear, and take heed unto me thou son of Zippor. Numb. 23. ver. 22.  
With reverence should be joined an ardent love, and 
The more the verity is despised in the world, the more ardently it should be loved.  constant following of the ancient truth unto the end, following the worthy example of godly JOSIAS, who despised not the holy book of the Covenant of God, because it had been long misregarded, despised, unreade, and far less expounded unto the people in the days of his father AMON, and of his goodsire MANASSE: for the book of the lords Covenant all this while lay in an obscure corner of the Temple, neglected and covered with dust, yet when it was drawn out of the dust, and presented unto the King, he received it reverently, he loved it ardently and followed this holy Covenant even unto the day of his death: so ought we to love the ancient verity of God at all times, but specially when it is despised and misregarded by men, as JOSIAS did, 2. King. 22. The love of the natural mother when she pleaded before SALOMON for the living child, was not abated, but rather inflamed, & increased by the apparent danger of her child, 1. King. 22. And that which is more admirable, the love that JEZABEL carried toward the idolatrous service of BAAL was not quenched by all these dashes that BAAL'S service got from heaven above and in the earth beneath The fire that came miraculously from heaven witnessed the falsh oode of the worship of BAAL, and the covenant made between HELIAS and the priests of BAAL with advise of the King and whole body of the people, whereinto the priests of BAAL with shame, skaith, and unspeakable disgrace succumbed, 1. King. 18. Yet all this I say quenched not the fond love that JEZABEL carried to that idolatrous worship as appeareth, 1. King. 19 where she bindeth herself with an oath to pursue HELIAS to the death. Should we not then be ashamed to carry less love to the verity of God, which bringeth rest unto our souls, than this woman did to a false worship, which led her soul headlong to perdition?  
As touching Antiquity of error it is to be marked that whatsoever honour antiquity addeth unto the verity, the 
Antiquity is no honoar to error.  like dishonour, rebuke and shame it heapeth upon the error. For Satan himself, who is the author of all errors when he is called metaphorically a serpent, he is thereby rebuked, but when he is called an old serpent, Apocal. 12. ver. 9: he is more mightily rebuked, even so when antiquity is joined with error, than error is not graced but utterly disgraced, as who would say, this woman is an old harlot, or this man is an old fool, or this canker or rottenness in the flesh is an old feaster: all these are reproachful speeches pointing out the malady of an unsupportable evil. So the pains that are taken in our days to prove error to be an old thing is all taken in vain, for by so doing they only discover the turpitude & shame of the error. The Grecians bragged much of antiquity, so do the Papists. But the Chaldeans & Egyptians, & Phenicians to whom antiquity was better known said no less confidently then truly of the Grecians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plate in Timeo. Theodo serns 1. de fide. The like I say of the Papists, who brag of antiquity more than of any other thing, that in such heads of doctrine wherein they differ from us they are not so much as countenanced by antiquity. As touching their foolish questions demanding of us where was our Church 600, years before our time, I answer by two other questions. First, Where was their church 1600 years ago: that is, When the Apostles called by Christ immediately were dispensators of the Gospel to the world, where was there a Church saying Masses, worshipping images, believing Purgatory? They will answer that the Apostle PAUL himself said Mass at Rome. In testimony whereof they keep until this day amongst their relics that table or altar whereupon the Apostle PAUL said Mass at Rome. But I will reply that Popery is a kingdom of lies. For the Apostle in his epistle to the Heb●…wes setteth down these two things as flat opposite the one to the other, a sacrifice propitiatory and unbloody: saying, Without shedding of blood there is noremission, Heb. 9 ver. 22. But the Papists will confidently affirm that the Mass that PAUL said at Rome was propitiatorium sacrificium, and incruenta hostia, that is to say, a propitiatory & unbloody sacrifice, which is unpossible and repugnant unto his own doctrine. Secondly I demand of them another question anent the woman described 12. Apocal. she was clothed with the sun, and had the Moon under her feet: she had a diadem of twelve stars upon her head, which undoubtedly was the celestial light of Apostolic doctrine she travailed in birth to bring forth children to God: she was persecuted by the Dragon: to her was furnished wings of an Eagle, and she fled unto the wilderness, where she had a place prepared of God, that they should feed her there a thousand two hundredth and threescore days. Now (I say) I demand of the Papists what wilderness was this, whereinto the woman lurked so long time? for no man dare deny but this woman representeth the true Church of Christ the mother of us all. Lurked she in the wilderness of Nitria or Schethis? Or lurked she in the wilderness of Arabia or Lybia? Or lurked she in the wilderness of Persia, where JULIAN the Apostate concluded his wretched life? Or in what other wilderness of the world did she lurk? When they have given me an answer to this second question, let them think in their own mind that they have answered the question proponed against us. If they can give no answer to this question, neither do I tell them where our Church was six hundredth years ago: but let them demand this question at him who furnished Eagle wings to her, and prepared a place for her in the wilderness. Always it is an article of our faith. I believe the holy ca●…holicke Church, albeit she was lurking, yet she was not dead nor gone out of the world. And like as the blood of Christ was not shed in vain: even so there is in all ages a number of men and women washen in the fountain of that precious blood, and prepared for heaven, albeit we can not at all times point them out by the finger.  
Now error in religion consisting in adding or pairing or altering, or contradicting the truth contained in the 
Error in religion an execrable thing  word of God. It is evident, I say, that error in religion is a cursed and execrable thing. To him that addeth unto the lords word shall be added all the plagues written in the book of God, and if any man take away from the words of God's book, God shall take away his part out of the book of life, Apoc. 22. ver. 18. 19 The like condemnation no doubt abideth them who dare presume to alter the truth and change the right sense or meaning of it, or to make a flat opposition and contradiction thereto. And truly all these curses which God commanded to be pronounced out of mount Ebal, Deut. 27 every Christian is commanded to say Amen unto them, a part whereof may justly be applied against maintainers and forgers of error in religion. First, Cursed be the man that shall make any carved or molten image which is an abomination to the Lord, and all the people shall answer, Amen. ver. 15. In the 17. verse he who removeth his neighbour's mark is accursed, how much more he who removeth the marches of Gods most holy Law and covenant. In the 18 verse. Cu●…sed he be that maketh the blind go out of the way. But a thousand times more cursed is he who perverteth the minds of ignorant people from the simplicity of the truth ofGod. Unto all these curses openly pronounced we are bound by the commandment to say Amen.  
And like as error in religion is a thing accursed of God, so in like manner it is in itself an absurd thing, and full of 
Error repugneth to itself.  horrible confusion, not only repugning unto the truth, but also to itself, much like unto jonas gourd, which had into it a worm that smote it, so that it withered, jonas 4. 7 even so there lurketh into the bowels ofancient errors a worm consuming them until they utterly wither and vanish. The error of EUTYCHES may serve for example, He thought that the immensity of the divine nature of Christ did so swallow up his human nature, that in Christ there is no more two natures, but one alanerly, namely his divine nature. Now if so be, how are we saved by the death of Christ? Can the divinity die? Which absurdity of EUTYCHES error was well marked by ALAMUNDARUS prince of Saracens, as writeth THEODORUS lector. lib. 2. More over the ancient errors which sprang up even in the Apostles own days, and immediately after, had some portrate and shape of that absurdity that should continue in all errors that were to spring up afterward, ever pairing the glory that was due unto the most High, and advancing creatures out of measure. EBION and CERINTHUS denied Christ's divinity, and on the other part MENANDER thought that the world was created by Angels. Here we see Christ's honour impaired, but the honour of Angels infinitely augmented. 
Both ancient and late errors magnify creatures With the diminution of the glory of the Creator.  In like manner afterward ARRIUS denied that the Son of God was consubstantial with the Father, diminishing and pairing the honour due to Christ. But PFLAGIUS another Heretic magnified the power of man's corrupt nature, as if in it there were an ability to perform all the commandments of God. Thus we see that the very shape and similitude after the which Satan fashioned the error of EBION, CERINTHS and MENANDER continueth in ARRIUS and PELAGIUS. And in our days, the Papists will not go out of the bias of old Heretics: for Christ must not be the only Mediator both of redemption and intercession, but some thing must be paired from the honour of Christ, to the end that the Saints may be enriched with the spoil of Christ, and be made up mediators of intercession. 
The truth is not to be judged by outward appearance.   
Here I leave off to speak any further of the absurdity of ancient and execrable errors. But now it may be demanded, how cometh it to pass that absurd errors have so many followers? To this question let the Prophet JEREMY answer, who speaking of the people of his own days utterly addicted to old idolatry, and to the worshipping of the host of heaven, he declareth also the reason moving them to be so bend to old errors. O (say they) When we s●…rued the host of heaven, than had we plenty of all things, but since we left off to do so, we are consumed w●…th the pest, the famine and the sword, jer. 44. ver. 17. 18. here we see that the multitude judgeth that religion to be best, the professors whereof enjoys greatest ease, wealth, and worldly prosperity. But in the book of the Psalms, we receive a better instruction to judge of the truth of God, and professors thereof according to the hearing of faith, and not according to outward things: There are glorious things spoken of thee o city of our God. Psal 87. ver. 3. And these who judge according to outward appearance, they err in two things: first, they know not the right cause of the prosperity of Idolaters, secondly they know not the right cause of the penurity of those who apparently have forsaken idolatry. The Apostle saith that God overlooked the time of ignorance, Acts 17. ver. 30. but in time oflight when the candle of the Gospel clearly shineth, and pointeth out unto us the way of ancient verity, the Lord will not spare them who have hypocritically professed his verity, but in their heart they love the deceit of error and lies, as the people in JEREMIAS days did. This is the condemnation (saith theEuangelist JOHN) that light is come into the world, and men loved darkness rather than light. john 3. ver. 19 
Antiquity of custom differeth from antiquity of commandment.   
Antiquity of custom which we have before described, lacketh many things that areto be found in antiquity of verity. For it is not authorized by any Apostolic commandment, whereupon 3. things do follow. First there is no necessity urging us to keep things that are not commanded by Apostolic precept in matters concerning religion. Secondly, where there is no necessity of doing, there is no fear or terror of conscience in leaving the same undone. Thirdly, where it is gone out of custom or use, there is no necessity to reduce it again, as the feasts called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostlesown time, & the 3. dippings in Baptism after the Apostles time. Of these ancient customs we may boldly say four things. 1. That the Apostles gave no commandment to observe them, 2. that there is no necessity to keep & observe these customs. 3. there was no just cause of fear to the conscience, where these customs were pretermitted or neglected. 4. experience declareth that since use and custom which brought in these exercises hath also obliterat and worn them away, the Church in our time hath taken no regard of renewing these ancient customs again. Now anent the examples which I have already brought forth there are many who will make no contradiction, but as touching other ancient customs observed of old in the Church, without any written commandment, if those be touched, and the like be said of them also, more stir and greater ado will be made. Yet if I prove by ancient writers that the observation of Pasche day, and the observation of Lent were rites introduced in the Church without warrant of any Apostolic commandment, it will follow that there is neither necessity in keeping, nor leaving these things unkeeped: wherefore consider what SOCRATES saith in his ecclesiastical history, lib. 5. cap. 22. Nusquam igitur Apostolus, nec ipsa Evangelia jugum ser vitutis illis imponunt, qui ad praedicationem accedunt: sed Paschatis festum, & alios dies festos ipsi homines suis quique locis propter remissionem laborum & memoriam salutiferae passionis, sicuti volverunt, ex consuetudine quadam celebrârunt, neque Servator hoc, aut Apostoli nobis lege aliqua observandum esse mandârunt. Neque poenam nobis aut supplicium Evangelia vel Apostoli, sicut judaeis Lex Mosi, comminantur, sed historico tantùm modo ad reprehensionem judaeorum, quòd homicidium diebus festis exercuerint, & quòd Christus tempore Azymorum passus sit, conscriptum est in Evangeliis. That is, Therefore no where doth the Apostle or the evangel lay upon them the yoke of bondage, who come to the preached word, but the feast of Pasche day, & other festival days men every one in their own places, for intermission of labour, & for the remembrance of the salutiferous passion they kept as liked themselves best, these said feasts by a certain custom. Neither did our Saviour or his Apostles by any law command us to do this thing, neither did the Apostles or Gospel threaten a punishment against us (to wit if we leave these things undone) according as the Law of MOSES doth against the jews, but the history only for reprehension of the jews in the Gospel setteth down in write, that the jews upon festival days practised murder, and that Christ suffered in the days of unleavened bread. Here all that I have spoken, is clearly declared concerning the observation of the feast of Pasche day. 1. no precept or commandment proceeding from Christ & his Apostles to keep it. 2. no threatening pronounced against them who kept it not. 3. that it was brought in into the Church by custom, but not by commandment. 4. that when men endeavour to authorize by commandments such ancient customs, than they bring a yoke & bondage upon the consciences of men. The like & more also is written in that same chapter by SOCRATES concerning the observation of Lent before the feast of Pasche day, that it was observed with such diversity of customs, both in number of days, and also in diversity of meats, from which men abstained in Lent as easily declared that the Apostles interponed no commandment in such matters, but left such customs free & indifferent to the discretion of Christians.  
In the head of antiquity of customs, because I like not to be contentious in my judgement, two extremities would be eschewed. I. that we should not equal ancient customs to ancient commandments, for the causes abovewritten, which caveat SOZOMEN an ecclesiastical writer not observing, did affirm all these who are not thrice dipped in water to have departed this life without the sacrament of Baptism, Sozom lib. 6, cap. 26. In which opinion he equalled an ancient custom to an old commandment. And yet this same SOZOMEN, who is so precise in observation of an ancient custom of 3. dippings in Baptism, is not so precise in another ancient custom of abstaining from eating of flesh in Lent, but commendeth SPIRIDION who gave unto a weary stranger in time of Lent swine's flesh to eat, & eated himself of it also, affirming that to the clean all things were clean, Sozom. lib. 1. cap. 1 1. Tit. cap. 1. ver. 15. Thus we see how SOZOMEN confuteth himself at sometimes remembering that ancient customs are not equal to ancient commandments (as abstinence from flesh in Lent) and in other things forgetting himself, & making the ancient custom of thrice dipping in Baptism absolutely necessary. 2. anci●…nt customs not directly repugnant to the word, if they be kept free of commandment, necessity and fear (as is above specified) should not be so hatefully impugned, as ancient errors are impugned, but if abuses fall into them, these abuses should be timously reprehended as the Apostle PAUL reproveth the abuses of the feasts oflove in the Church of Corinth, 1. Cor. 11. But above all things beware that we rend not for matters of no great moment the unity of the Church of God, as VICTOR Bishop of Rome was purposed to have done, if he had not been timously stayed by the prudent advise of IRENEUS Bishop of Lions Socrat. lib. 5. cap. 22. Now to conclude this short treatise of antiquity of custom, if a wise man would send a tongue to it to speak for itself, it would be so far from matching and equalling itself with the ancient commandments, that it would speak modestly and humbly to them, as ELIZABETH the mother of JOHN Baptist spoke to the blessed virgin the mother of our lord Andwhence cometh this to me (saith she) that the mother of my Lord should come unto me? Luc 1, ver. 43. So might old customs speak to old commandments. Whéce cometh this to me that commandment my mistress & Lady will tolerat me to be within the doors of the house of God, wherein she hath such sovereignty and sway? 
How ancient truth may be discerned from ancient lies.   
In the fourth head we are to entreat by what means ancient errors may be distinguished from ancient verity. And first, verity is not in all points like unto an old man whose strength is daily abated by debility and weakness, till at length the old man die, & go to the grave: yea rather verity the older it be, the virtue, strength, and vigour of it is the better known: but errors when they wax old they become weak, they die and vanish, and are vile as a filthy and stinking carrion, so as if any man in our days should open the grave of ARRIUS, and renew his ungodly opinion, he should see all Christians shake their heads, & stop their ears, and grip after a manner their noses with their hands, that the abominable flower of that filthy carrion should not be felt: but by the contrary, the sweet smell of the ancient Verity of Christ is like a precious ointment powered out, filling the house of God with no less delight now then it did of old when it was first preached by the Apostles in jerusale, Acts 2. And as the house of DAVID daily waxed stronger, & the house of ISHBOSHETH daily waxed weaker, 2. Sam. 3. 1. such like is the estate of the Verity and the lie.  
Secondly, verity and error are best distinguished when they are riped up into the very ground, and frivolous & superficial trials are laid aside, As NEHEMIA did when he tried after the captivity who had a right of Priesthood to stand at the altar, & to offer sacrifices, he commanded them to produce their writeth and genealogies, and make good their lineal descent from the loins of AARON, which right ●…ey who could not find out were put from the Priesthood, Nehem. 7. ver. 64 Even so they who pretend verity of ancient doctrine, let them verify clearly by the written word, that this their doctrine came from the mouth of Christ & his holy Apostles: For as the procreation of AARON gave a right to stand at the altar, so also the doctrine that came from the mouth of Christ and his Apostles, hath an undoubted right to be sounded in the Church of God. Remember now that wise NEHEMIAH was not superficial in his trial. The sons of HABAIAH, the sons of HAKKOZ, the sons of BARZILLAI could have showed in write that they were come of the descent of LEVI, and of the family of COAH, but that which was of greatest moment of all, that they were descended from that branch of the family of COAH which was separated to the service of the altar, to wit, from AARON, Numb. 16. ver. 40. that they could not prove. So the Papists of our time can prove that their doctrine hath had place six, seven, or eight hundredth years, and more also before our days, but that which is of greatest weight, to wit, that their doctrine came from the mouth of Christ and his holy Apostles, in that probation they succumb.  
Thirdly, let us try and discern the lie from the verity as AUGUSTUS CAESAR discerned him who falsely called himself ALEXANDER the son of HEROD, and the son in law of ARCHELAUS King of Cappadocia, and husband of GLAPHYRA, joseph. antiq lib. 17. cap, 14. This ALEXANDER son of HEROD the great with his brother ARISTOBULUS were both executed to the death, by the commandment of their father. But after the death of ALEXANDER, an artificer bearing that same name, and in stature, beauty, lineaments, and all agreeing proportion, so nearly resembled the very similitude of ALEXANDER the son of HEROD, that they who best knew HEROD'S son, did most confidently affirm, that this same artificer was he indeed, and he himself affirmed that he was HEROD'S son, and had escaped death by the favour of the executioner: Always when he was brought to Rome to the Emperor, AUGUSTUS would not be deceived with the likelihood of his face, but groped his hand, and found it to be hard like to the hand of an artificer, and discerned him to be a deceiving fellow and punished him. This I grant may be applied more properly to Christ then to us. For albeit we be easily deceived & seduced with lies, yet the great King of heaven Christ jesus cannot be deceived, he will not regard the brazen face of the lie calling itself truth, but he will wisely grope the hand of the lie, & examine what operations it hath wrought among the people, it hath blinded men's understanding it hath hardened their hearts, it hath learned them to be proud obstinate, & contemners of the truth of God, & finally it hath learned them to honour creatures with impairing of the glory of the Creator. Then will the great King say, O full of all deceit thy hand and thy operations that thou hast wrought amongst men testifieth that thou art not of God. Nevertheless the members of Christ also, in some mean measure, may be groping the hand of the lie, & finding it to be hard & dric, & void of all sap & moisture of spiritual grace, we may say in our hearts, O doctrine of lies, barren & withered within thyself, and communicating no grace unto thy hearers, the Lord separat us from thee, & thee from us, that we may adhere firmly unto our Lord and Saviour Christ jesus unto the end.  
Finally, when we have done all that we can do to discern the lie from the verity, yet let us not live in security as though we could never be deceived. JOSVA that holy man of God was deceived with old garments, old bottles of wine, old bread and shoes, because he consulted not with the mouth of God, jos. 9 ver. 14. Then above all things we should seek counsel at the mouth of God by earnest prayer, diligent reading of the written word, attentive hearing of godly sermons, and if we seek, we shall find, and if we knock, it shall be opened unto us. And the Lord direct us both in seeking and finding with the gracious conduct of his holy Spirit.  
here I purposed to have finished my treatise of antiquity, but when I remember with whom I have to do, and 
Four counterfeit masks of antiquity in Popery.  that they will say, I have purposely passed by the principal demonstration of antiquity in the Roman Church, therefore I have subjoined the four forged, feigned and counterfeit masks of antiquity in Popery, which will never prove them to be an ancient church: The false interpretation of Scriptures: the book of the Canons of the Apostles: the decretal epistles falsely ascribed to the fathers of the first three hundredth years of our Lord, and the book of DIONYSIUS AREOPAGITA. Anent the false interpretation of Scriptures Godwilling I shall speak in the treatise of heresy. Anent the book of the Canons of the Apostles if there were no more but only the last Canon containing a rehearsal of the books of holy Canonicke Scripture, it declareth the book to be supposititious, wherein the 3. books of Maccabees are comprehended as books of the old Testament: And again among the books of the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (note the pre-eminent dignity) it reckoneth the two epistles of CLEMENT, and his precepts given to Bishops comprehended into 8. books which were not to be published to all men, in respect they contained some secret mysteries, Canon Apost. cap. 84. Is then the epistles of CLEMENT, the 8. books of his precepts written to Bishops, the acts of the Apostles written by him Canonicke Scripture, books of the new Testament, equal to the writings of the Apostles, & yet dited for the most part as secret mysteries to B●…shops, to be concealed and hid from the people. when as the Apostle PAUL by the contrary writing to TIMOTHY and TITUS writeth unto them wholesome precepts to be communicate to the people. And the Apostle JOHN writeth to the Angels of the seven Churches of Asia nothing but wholesome precepts to be imparted and communicate to the 7. Churches, Apoc. 2. & 3. such a candle that shall be hid under a bushel, and not set upon a candlestick to give light unto the household of God? I dare not imagine that either the holy Apostles, or yet CLEMENT one of the Apostles faithful successors did ever light such a candle. The allowance which these Canons of the Apostles got in the sixth general Council Anno 681. whereof GREGORIUS HOLOANDER the converter of them out of Greek into Latin, glorieth so much, was upon an occasion whereof the Roman Church hath cause to blush and to be ashamed rather than to glory much. First, because in that general Council HONORIUS 1. sometime Bishop of Rome was condemned of heresy. Secondly, because in that Council the Bishop of Constantinople was ordained to be in equal authority with the Bishop of Rome. And thirdly because the constitutions of the Latin Church forbidding men who were in ecclesiastical offices to marry, these constitutions (I say) were utterly disallowed, and the 5. chapter of the Canons of the Apostles got better allowance, because in it, it was statute and ordained that the Bishop, Elder or Deacon, who repudiateth his own wife under pretence of religion, shall be excommunicate, and if he continue so doing he should be deposed. Now this general Council making in so many principal points against them, and only gracing the supposititious book of the Canons of the Apostles of purpose to disgrace the constitutions of the Roman Church, if HOLOANDER had remembered what he had been doing, he had been more sparing in alleging the authority thereof. The shortness of the treatise will not permit me to make plain to the reader how the Council gathered by CONSTANTINUS POGONATUS, and the fathers of that same Council gathered again by JUSTINIAUNS 2. to perfit the work, they had immediately afore begun, both constitute but one general Council. Always if any thing seem to be made up against us by the alledgance of a testimony out of the book of the Canons of the Apostles, remember in what time this testimony is alleged, namely, in the 68 1 year of our Lord. If JUSTINUS MARTYR, or IRENEUS, or any ancient father near unto the Apostles days had cited a testimony out of this supposititious book, it had been more likely that the Apostles had given command to CLEMENT Bishop of Rome to write that book. As touching the third mask of antiquity, to wit, the decretal epistles in the first Tome of Councils, and the distinctions of GRATIAN falsely ascribed to the ancient Bishops of Rome, I hope in the mercy of God to remember a few of them, specially in the 3. century, but not to the honour of impudent and unlearned fellows, who have forged these decretal epistles, as if the world in all ages could produce no broods of better spirits, than the asses compositours of these decretal epistles. As concerning the accurate speculations of DIONYSIUS AREOPAGITA, who was never ravished up unto the third heaven as PAUL was, neither saw things that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is things that cannot be spoken, and which are not possible for any man to utter, as PAUL did, 2. Cor. 12. ver. 4. I say of him only two things. First, if he had been so ancient a writer as Papists speak, and the disciple whom PAUL converted by his preaching in Mars street, Acts 17 then ancient writers had made mention of him, such as JUSTINUS & IRENEUS, and CYPRIAN, and such others: but of his writings no mention is made in the greatest antiquity, Secondly, I say with that reverent Doctor of our own nation Mr THOMAS SMETON that the books given out under the name of old DIONYSIUS AREOPAGITA sunt prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are altogether fecklesse, impertinent & frivolous books.   

Of Heresy.  
EPIPHANIUS Bishop of Cyprus, when he writeth against Heretics, he entituleth his book Panarium that is a medicinable box or shrine whereinto are contained saving medicaments against the venom oflying doctrine: albeit heresy be a poisonable and hurtful thing yet treatises of heresy have been compiled not to hurt any man, but to give warning to eschew the pernicious snares of the devil. Like as learned men who have written of the nature of herbs, have not only written of such herbs as are meet for food, and of such as have a medicinable virtue to cure diseases, but of those also that are venomous and poisonable, to the end that men being warned of the peril, that is in eating of them, they may escape danger, and be kept in safety. In all ages wicked men have been like unto JUDAS when he entered into the garden of Gethsemane where Christ was praying, and sweeting bloody tears for the salvation of mankind: he stepped in into the garden only of purpose to betray his master: so do wicked 
Wicked men read holy Scripture of intention to gainsay the truth of God.  men in our days read the holy Scriptures diligently walking as it were in the mids of the garden of God, but only of intention to betray Christ jesus, and to gainsay his everlasting truth. On the other side it becometh us well when we are driven either by necessity, or by some honest occasion to be in places where Satan hath set up his throne, & to be walking as it were through the garden, that Satan hath planted, then let us mark diligently the abominations of the devil, the multitude of serpents and vipers that are lurking there, and give warning to poor souls, who are entangled with error, to leave that habitation of Dragons, & to come forth out of that comfortless den, to the end their souls may be refreshed with the delectable flowers of the garden of God I hope in the mercy of God so to speak of heresy, as I shall move no man to be an Heretic. And as concerning the railing words of the adversaries of the truth, who have with open mouth proclaimed unto the world that we are Heretics, I am the less moved with their speeches, because it is the custom of lamed & cripple men to be mounted up on horseback, & an evil cause supporteth the own infirmity by the loud trumpet of railing words: yet have they not cleared to the world, that we maintain obstinately any point of doctrine repugnant unto the articles of true faith, and unto the principal grounds of Christian religion preached by Christ, and committed to write by the holy Apostles. Let them be as prodigal in their curses as they please, crying out against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I answer with simplicity of a humble mind 
† Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: this word written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a thing hanged up in the lords Temple, and dedicat to God. Have we not seen with our own eyes deep wounds made in the flesh of man, that have been needled by skilful Chirurgeons, and in end cured and healed, and the skin of man cutted in twain by the sword, united again by the needle & medicinable plasters? That doctrine which endenoureth to needle the wounded world, and to unite it again unto that holy doctrine taught by the Apostles and Evangelists, and professed in the first hundredth year of our Lord, shall we call it heretical? Shall we be so babish, that we cannot discern the sword from the needle, conjunction from separation, healing from hurting, welfare from woe? If we knew Christ jesus, and the power of God working by his word, we had not so rashly condemned the truth of God. The jews spoke as confidently against Christ, as ever the Council of Trent hath spoken against us: We h●…ue a law & according to our 
Confident speaking without a sure ground is not to be regarded.  law he ought to the, because he made himself the Son of God, joh. 19 ver. 7 Under pretence of zealous keeping of the Law made against blasphemers, Levit, 24. 15. they condemned the holy One of God as a blasphemer. But his father by losing the sorrows of death, & receiving him into heaven, & placing him at his own right hand annulled ipso facto that rash sentence given out in earth against the innocent Lamb of God. Even so the Lord in his own appointed time by receiving our souls into those celestial mansions prepared for his own Saints shall undo the rash decreetes that are given out against us in the earth. In all ages this matter hath been controverted, and Heretics have obstinately maintained their bad and reprobat opinions, and as obstinately refused the odious and vile name of Heretics: and this question in our days is like to a flame of fire which no abundance of water can sloken. The definition of an heresy we have already set down in the 3 chap, resteth now in this treatise to ponder the name itself, to consider the ground of heresy, the propagation and prevailing power of it at sometimes, & the greater and more prevailing power of the curse of God, making heresy in end to wither as the fig tree did that was cursed by Christ: And finally to declare what should be the carriage both of Pastors, magistrates and people toward Heretics. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of the Greek language, and very ample in signification, for it 
What the word heresy doth signify.  signifieth a choosing. Now it is certain, that it is no fault to a man to take a choice when God doth offer it unto him: as when it was offered to SALOMON to ask what he liked best, he choosed rather to crave wisdom then riches from God, 1. Reg. 3. and when DAVID choosed rather to fall into the hands of God then of man, 2. Sam. 24 ver. 14. DAVID in choosing the pest rather than the sword or famine, took a choice which was offered unto him by God. And the pondering of the generality of the word may declare, that in things indifferent wherinto God hath granted unto men a liberty & free choice, such as eating of flesh, or abstinence from it, marrying or not marrying, a man may take his choice in these things at such times as he findeth it granted by God as well as DAVID and SALOMON, and a man is not to be called an Heretic because he marrieth, because God hath given him liberty to marry, or not to marry as a man listeth best, providing always he seek counsel of God, to dispose him in such indifferent things that way, whereby he shall be most meet and able to glorify God. For true it is that the Evangelist writeth No man hath seen God at any time, the only begotten Son of God, who is in the bosom of his Father, he hath revealed him, joh. 1, which words plainly do testify, that in matters of faith God hath not given unto a man a free choice to embrace what opinion he pleaseth, but God hath tied & bound us in matters of faith to the mouth of his dear Son, to the end we should think no other thing of God than jesus Christ hath revealed unto us. 
The groun●… of heresy.   
Now anent the ground of heresy, I follow the opinion of AUGUSTINE in his book of exposition of some places of the epistie to the Galathian, wherein he compareth Heretics to the sons of KETURA whom ABRAHAM married after the death of SARA, Gen. 25. These children were procreated of an old father, and of a young mother, even so Heretics pretending antiquity of Scripture, but forging unto them a new & young sense whereinto Scripture was not written they become defenders of a false opinion. The words of S. AUGUSTINE are these: Ex occasione antiquaeveritat●…s in novitio temporalique nati sunt mendacio, that is, through occasion of antiquity of the truth they are borne into the novelty of a temporal lie: so that AUGUSTINE his judgement soundeth to this that Heretics pretend antiquity of scripture for their father, but they are more like to KETURA then ABRAHAM, following rather the novelty of error, 
Similitude●….  than the antiquity of verity. In this manner IRENEUS thinkèth that heresies do spring up of a false understanding of holy Scriptures; using the comparison of men who break the golden image of the king, & after it is molten, again fashion it according to the similitude of a Fox, now it can not be called the king's image any longer, albeit it be composed of that self same gold whereof the king's image was made, even so, when words of Scripture are drawn to a new, false & heretical sense, count that new sense heresy & not Scripture. Iren adversus Ualent. lib. 1. cap. 1. Now these opinions of IRENEUS and AUGUSTINE concerning the original ground of heresy do well agree with the word of Christ himself written in holy Scripture, Are ye not therefore deceived, because ye know not the Scriptures, neither the power of God. Marc 12. 24. The Sadduces knew well enough the words of scripture, but not the right sense and meaning of them. And therefore it is great wisdom to mix our reading with prayer, to the end that the Lord who guided the pen of Prophets in writing, may guide also our hearts in reading.  
With this ignorance of the meaning and true sense of holy Scripture is joined an unspeakable and devilish pride, for they make no account of any body under heaven, but 
Pride accompanying ignorance.  of themselves alanerly, and hypocrites have their own opinions in so wonderful admiration, that they stop their ears from hearing all wholesome admonition, which pertinacy and pride, is the cause wherefore the Apostle PAUL calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, condemned of themselves, Titus 3. For like as there are some persons so bend to destroy their own bodies, that it is not possible to the vigilant attendance of friends to keep them from mischief and harm, the experience whereof kithed in PORCIA the daughter of CATO and wife of BRUTUS: even so there are a number of men carried so headlong to hell, that no wholesome doctrine or admonition can be heard, because like to the Gadarenes swine, the swift pace of their race cannot be stayed, until they be drowned in the lake. Of this cause of heresy NAZIANZEN writeth ad Cledonium that the heretic APOLLINARIS counted of his own songs as we count of the old and new Testament, even so his associates counted his songs and rhymes to be the third testament. In like manner the heretic MARTION was a pattern of incorrigible pride, who came to Rome after the death of HYGINUS, and when he heard that he was not admitted to an ecclesiastical office, he demanded of the preaching Elders there, what was the meaning of Christ's words, when he said, That no man pieceth an old garment with a piece of new cloth: for that, that should fill it up, taketh away from the garment, and the breach is worse, Mat. cap. 9 ver. 16. 17. In their answer they declared the true meaning of Christ's words. But the proud stomach of an headstrong Heretic applied the parable to himself, and avouched that he should make a remediless breach among them, because they had refused to receive him into their fellowship. Epiphan, contra harese which thing he endeavoured to perform until his last breath. 
The propagation of her●…sie,   
Heresy was propagated and increased rather in the Halcyon days of CONSTANTINE, VALENTINIAN, THEODOSTUS and MARTIANUS, then in the woeful days of NERO, DOMITIAN, trajan, ANTONINUS, SEVERUS, MAXIMINUS, DECIUS, VALERIAN, AURELIAN, DIOCLETIAN, through the wise providence and wisdom of God, who would not at one time overcharge his Church with unsupportable burdens, neither would he suffer his Saints to be tempted above their strength. For if heresies had been in number as many, and in power as strong before the days of CONSTANTINE as they were after his days, it had been hard till have borne forth so many mighty assaults: but our merciful Lord would have the faith and patience of his Saints to be tried by persecuting tyrants in some ages, and again the knowledge of the Church to be tried mightily by Heretics in other ages. So that we shall find more heresies springing up in the 4. century, then in all the preceding 3. Centuries, yea if it had pleased that godly father AUGUSTINE to have abridged his abridgement of heresies written ad Quod vultdeum, the number of heresies in the first 300. years should not be found great. But AUGUSTINE dividing these Heretics who were called Gnostici in three bands, to wit, in Saturniniani, Carpocratiani and Basilidiani, who all were but one rank of Herctiques, he maketh the number to seem greater than it was. And in like manner d●…iding the Mo●…tanists in Pepuziani, Cataph●…yges, Pris●…lliani, and Montanistae, maketh also the number to seem great, how beit all these four are but one heresy, receiving sometimes a name from the author MONTANUS, sometime from the country of Phrygia whereinto this heresy was bred, so●…time from the town of Phrygia called Pepuzum where they dwelled, & sometimes from the false prophetess PRISCILLA, who propagated the error of MONTANUS. In like manerthere were many obscure heresies who could find few or no followers, because it seemeth that the heresy died as soon as the Heretic, such as Helc●…saitae, Caiani, Sc●…hiani. And there is no great necessity to discourse of such abortive births as incontinent died before they came to any kind of ripeness: EUSEBIUS saith haeresis helce saitarum simul etiam at que coepit, extincta est. That is, the heresy of Helcesaitae mmediatly after it was begun it was quenched, Euseb, lib. 6. cap. 38. And finaily AUGSTINE reckoneth among Heretics of the first 300 years Tessares●…aidecataitae in the Latin Quaterdecimani who maintained no opinion repugnant to the grounds of faith, but only kept Easter upon another day than the Roman Church did observe it.  
But albeit heresies sprang up in the days of good Emperors, 
Heresy strengthened by the arm of manalanerly.  yet were they not fostered and nourished by them, but by all possible means were abandoned, but God punishing the contempt of the truth, and the love of false and lying doctrine, suffered an evil Emperor to rise after a good, such as CONSTANTIUS after CONSTANTINE, and ANASTASIUS after MARTIANUS, and these evil Emperors by their own profession, countenance & authority strengthened the heresies of ARRIUS and EUTYCHES which were bred in the days of the good emperors forenamed: so that the strength of an heresy was borne out by the arm of man allanerly, and it was not a plantation that our heavenly father had planted, and therefore in end behoved to be rooted out.  
Then mark the power of the wrath of God against Heretics, heresies, and sometimes against the very places of 
The curse of God upon Heretics, heresies, and places of their meetings.  their meetings. It is known that ARRIUS braced asunder, as JUDAS did, and that his bowels gushed out, a just recompense of his troubling of the intestine peace and bowels of the Church of God. MONTANUS and his two mad prophetesses PRISCILLA and MAXIMILLA hanged themselves as JEROM doth write, citing APOLLONIUS for his author, jerom. cattle script. PAULUS SAMOSATENUS, a man leper both in soul and body, was excommunicate in all Churches professing Christ in the whole world, and by the authority of the Emperor (as shall be declared Godwilling) with shame and ignominy was driven from his usurped chair in Antiochia. MANES was excoriat by the king of Persia. The bad fortune of the priests of BAAL contending against HELIAS, and slain at the brook K●…shon, 1. Reg. 18. ver. 40. The most infortunate condition of AMAZIA the priest of Bethel, whose wife became an harlot in the city, and his sons and daughters fell by the sword, and his land was divided by line, and himself died in a polluted land, Amos 7. ver. 17 All these examples (I say) declare that terrible is the wrath that the Lord will power out against false prophets and false teachers. In like manet the heresy of ARRIUS when it was at the very height, began to shed itself into three contrary opinions as a kingdom divided in itself, and could no longer stand some were still called Arrianes, and utterly denied that the Son of God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, consubstantial with the father, yet they granted that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is of like substance with the Father. But AETIUS, ACATIUS and EUNOMIUS another race of ARRIANS, thought that the Son was neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to his Father, and for this cause they were called Anomoe●….  
The third faction of A●…rianes were MACEDONIUS and his adherents, who were inconstant and wavering minded in their opinions concerning the Son of God, sometime leaning to the Homoo●…sians, sometime to Homoiousians, and sometime to Anomoei, according as any occasion of grief was presented to them by any one party, they leapt to the opinion of another party: but these wandering stars and wavering fools, obstinately spoke against the divinity of the holy Ghost. This division amongst themselves was the first forerunning token of the decay of this heresy. What desolation also came upon Nicomedia the principal town of Bythinia appointed by the Emperor CONSTANTIUS for the meeting of Arrian Bishops the history doth record. The Lord shook the town of Nicomedia with an earthquake, and disappointed the meeting of the Arrians, Socrat. ecclef. hist. lib. 2. cap. 39 THEODORETUS differeth from SOCRATES an●…nt the place appointed for the convention of A●…rian Bishops, always he granteth that it was shaken with earthquake, and overthrown, Theodoret. lib. 2 
How Heretics should be dealt with by the Pastors,  cap. 26.  
In the last room, let us consider after what manner of way should Heretics be dealt with by Pastors, magistrates, and people. As concerning the Pastor, because he should be a man of knowledge, and able to convict those that gainsay the truth, Tit. 1. the Pastor should confer with the Heretic, & admonish him once or twice to return to the soundness of faith, Tit. 3. Wherein it is to be noted, that the word in the Greek language betokening admonition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word point●…th out the end and purpose of the preachers travails, rather than his painful travails, for the end should be to put a right mind into him, or to bring him to his right wits again, for an Heretic is a mad fellow indeed, and out of his right wit, as NAZIANZEN spoke of A●…OLLINARIS who denied that Christ had a soul as we have, but his divine nature joined with his body supplied the room of his soul. NAZIANZEN writeth of him that when he spoke of the mind of Christ, he was mad, and by his mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is a very hard matter to reduce a mad man to his right wit again: therefore let a preacher take it to heart that to convert a Heretic is a difficile work, for he is dealing with a man possessed with a strong devil, who cannot be cast out by Christ's disciples, except Christ himself put hand to the work, Mat. 17. This the Apostle writeth, not to make Pastors to despair and give over the care of conquessing of Heretics, but to do this work circumspectly and warily, with humility and reverent fear, craving that our Lord and master Christ jesus would kith his strength in our weakness, otherwise this turn can not be done. Yet lest any faithful preacher should be utterly dismayed in regard of th●… difficulty of the work, two things are to be considered: first, the Apostolic commandment warning us to admonish him once or twice, which warning, seeing it is not given in vain, it should be obeyed Secondly, God hath blessed the travails of some of his servants, & by them some Heretics have been reclaimed to the right faith: as namely BERYLLUS Bishop in Bostra in Arabia, who denied that Christ was existent before he took flesh of the virgin, yet by the painful travails of ORIGEN he was converted to the true faith again, Euseb. eccles. hist. lib. 6. cap. 33. And this is the cause wherefore I separate BERYLLUS from ARTEMON in the subsequent history. In like manner God blessed the travails of DIONYSIUS Bishop of Alexandria, by whom in a place of Egypt called Arseno●…is, Coracione was converted, who had been before infected with the error of NEPOS an Egyptian Bishop, and father of the Chiliastes, Euseb. eccls, hist. lib, 7. cap. 24. And therefore let not the faithful pastors despair, because the work is difficil, but obey God's commandment, and commit the issue to God himself.  
Concerning Magistrates, like as they prescribe to all men their duties, so in like manner, God who is their only superior, 
HAVE the magistrate should deal with Heretics.  prescribes their duty to them in all things, and in this matter also: for the Lord commanded the false prophet, who alured the people to follow other gods, to be slain, Deut. 13. ver. 5. What reward then belongeth unto Heretics, their successouts, for it is all one to worship a false god, and to worship the true God falsely, and if the false prophets who ent●…sed the people to worship a false god should die, what other sentence can be given out by the magistrates against an heretical teacher, who enticeth people to worship the true God falsely, but only that he should be slain. He is worse than a murderer who killeth a man's body, for there may be some valuation of the harm and skaith that a murderer hath done, but who can value and ponder the harm that an Heretic doth, who by false doctrine murdereth the souls of infinite numbers of people, he is worse than an infidel, forasmuch as he hath obtained a more abominable name then an infidel. For an infidel as S. AUGUSTINE speaketh cannot be called desertor fidei & oppugnator ●…ius, that is, a forsaker and impugner of the faith, because he never embraced it, but an Heretic is a backslider from the faith which sometime he professed, and an hateful impugner of the same. Finally he is more pernicious than a Schismatic who laboureth to cut the band of love wherewith we are coupled with our brethren, but an Heretic endeavoureth to cut the very throat of faith, wherewith we are coupled with our God. Also a schism hath many times been found without an heresy, but an heresy was never found without a Schism. Then this question may be conceived in these terms. What shall be done with a man who is worse than a murderer, worse than an infidel, worse than CORE, DATHAN and ABIRAM, who by a pernicious schism, rend the unity of the holy people? yea, what shall be done with them who like unto Foxes suck out the blood of Christ out of the souls of the poor sheep of Christ? Now let God answer from his Sanctuary. Let such a false prophet be slain. Deut 13.  
True it is indeed that the doubtsome judgements of ancient and learned fathers have made this question more debatable than otherwise it needed to have been. For S. AUGUSTINE in the book of his Epistles is found till have altered his opinion anent the punishment of Heretics twice or thrice. In the Epistle written to DONATUS Deputy of Af●…ke he would have Heretics to be dantoned, but not to be slain, writing to him in these words. Sic igitur corum peccata compesce, ut sint quos poeniteat peccasse, that is to say, Therefore so subdue their faults, that they may be afore hand to repent that they have faulted, Epist. 127. But in another Epistle written to GLORIUS and ELEUSIUS he thinketh that Schismatics and Heretics (such as the Donatists were) deserved greater punishment than Idolaters themselves, for he saith, Qui fecerunt idolum, usitata gladii morte perempti sunt, qui verò s●…hisma facere volverunt. hiatu terrae principes devorati, & turba consentiensigne consumpta est. that is, These who made an idol, were stain with the accustomed death of the sword but these who endeavoured to make a schism their princes were devoured by the gap of the earth, and the people that consented to them were consumed by fire, Epist. 162. In these two foresaid Epistles AUGUSTINE in the one is very gentle, in the other very rigorous. Now hear the third opinion of●…. AUGUSTINE in these words. Non solùm mansuete, verùm viam utiliser, salubritérque plectantur, habent enim quod corpore incolumes vivunt, hubent unde vivunt, habent unde male rivunt, duo prima salva sint, ut quos poeniteat sint, hoc optamus, hoc quantum in nobis est impensa opera instamus. Tertium vero si Dominus volverit, tanquam putre noxiúmquc resecare, valde misericorditer puniet. that is, Let them be punished not only meekly, but also profitably and wholsomely, they have whereupon their bodies are healthfully entertained, & they have whereupon they live, they have also whereupon they live wickedly, Let these two former parts safely remain unto them, that penitent men may be to the fore: this we wish and we earnestly endeavour so far as in us lieth, that it may be brought to pass, but the third part as rotten and hurtful, if it were cutted away, they were very gently punished, Epist. 254 this epistle is written to NECTARIUS. Wherein it is evident that AUGUSTINE himself was not settled in one constant opinion how Heretics should be punished by magistrates. But what shall we say? When Nilus and Danube have wandered long, in end they power their waters 
Similitude.  into the sea, and when AUGUSTINE hath been sometimes in one opinion, and sometimes in another, in end he is compelled to say Amen to that which God hath said in his word, that is, that a false prophet should be slain, Deut. 13. I speak of deceiving teachers, but not of deceived people. As touching the people, the weaker they are, the wiser they should be, not exponing their weakness to the hazard of strong temptations, but following the counsel 
How the people should deal with Heretics.  of the Apostle writing to the elect Lady, ver. 10. 11. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him God speed: for he that biddeth him, God speed, is partaker of his evil deeds. But seeing a blind man may be shoveled out of the way, and poor simple people may be soon bewitched, Galat. 3. therefore it is expedient for the people to acquaint themselves well with the 12. Articles of their faith, and so firmly to adhere to them that in no case they sufferthem selves to be miscarried from that short sum of Christian faith. For EPIPHANIUS when he had written a Catalogue of heresies that sprang up before his own time, he thought it expedient also to write another book called Anchoratus, which book containeth a declaration of the true and right faith according to the writings of holy Scripture, which faith if it be firmly kept, it shall be like unto an ancre that stablisheth a ship, that it be not drowned in the tempest of the raging sea: even so the fast gripping to the heads of our faith, and right understanding of them saveth us, that we be not miscarried with the tempest of heretical doctrine.  
Also the counsel of AUGUSTINE is not to be misregarded. In reading of Scripture if we can not take up the very genuine sense and meaning of the place, at least let us not expone that place of Scripture in a sense repugning to the analogy of faith. So shall we be like to a man who hath aberred from the direct way, yet he wandereth in the fields leading to the town whereat he would be, Augustin de doctrina Christiana. lib. 1. cap. 37.  
Above all things let not the people hearken to those teachers who would enforce the words of Scripture, and wrest them to a sense flatly repugnant to the principal purpose entreated in that passage of Scripture: for words are invented for to express the purpose, but the purpose is not devised for the words. A clear example we have in the sixth of JOHN his Gospel. Our master Christ is speaking in that Chapter to a carnal & fleshly hearted people, who were offended at his doctrine: for remedy whereof our Lord teacheth them, that his doctrine was spiritual, and consequently was not to be received with fleshly ears and hearts saying unto them, It is the Spirit that quickeneth, the fl●…sh profiteth nothing, the words that I speak unto you, are sp●…rit and life. joh. 6. ver. 63. That is, as S. AUGUSTINE writing upon this place doth expound, my words should be spiritually understood. Now therefore whosoever will expone the words of Christ spoken in the sixth of JOHN (except ye eat the flesh of the Son of man, and drink his blood, you have no life in you) ver. 53. into a corporal and carnal sense I say people ought to beware of such a teacher, because he wrists Christ's words to a sense flat repugnant to the purpose that Christ hath in hand at that time. And the counsel given by the Apostle to TITUS, although it be given to Bishops yet it is necessary also for people in these words Holding fast the faithful word according to doctrine, Tit. 1. ver. 9 Mark well the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only an adherence, but also a firm adherence. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so general that we are tolerated to have many things, but in such way as we had them not, 1. Cor. 7. but the compound words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to possess & firmly to keep, are to be restrained only to Christ, who is our portion, and to his faithful word where unto we ought so firmly to adhere that we will rather be separated from our lives then from that faithful word. And to this faithful word ALAMANDARUS Prince of Saracens unseparably adhering deluded the Eutychian Bishops sent from SEVERUS Anno 512. So I conclude that there is nothing so expedient for God's people as clearly to know the sum of their faith, and firmly to adhere unto the same.   

Of the foundation of the Church.  
SEeing that the Church is counted the lords city builded upon his holy mountain, Psal. 87. ver. 1. And that house that is builded on a rock so firmly, that the stormy tempests of winds, floods and rain cannot procure the fall of it, Mat. 7. This house I say is undoubtedly the building ofGod. Let us therefore seek out the true foundation of it, which being found out, let every one of us endeavour to be a living stone adhering by faith to the true foundation.  
The word foundation is sometime properly taken, sometime unproperly. Properly, 1. Cor. 3. ver. 11. in these words: For another foundation can no man lay, then that is laid 
The word foundation taken properly 〈◊〉 o●…ly to Christ.  which is Christ. Unproperly the doctrine of the Prophets and Apostles is called a foundation, because it leadeth to Christ the very true foundation. Ephes. 2. yer. 20. Ye are built upon the foundation of the Prophets and Apostles. In like manner faith that coupleth us to the true foundation, figuratively beareth this name, Epist jud. Build yourself in your most holy faith, ver. 20. These figurative speeches should offend no man no more than if a man dwelling in Rhegium or Syracuse were demanded where is Icrusalem, and he should point out his finger toward the East, and say there it is, his meaning is, there is the way leading to Jerusalem: even so when we say that the Apostles doctrine is the foundation of the Church, our meaning is, that Apostolic doctrine is a lantern leading to Christ the true foundation.  
The Prophet ISAI speaking of Christ in a proper sense writeth. Therefore thus saith the Lord. Behold I will lay in Zion a stone, a tried stone, a precious corner stone, a sure foundation, and he that believeth shall not make haste. Isa. 28. ver. 16. Many Metaphors are here I grant, and if any man list to be contentious, he may affirm that in the very word foundation there is not inlacking a piece of figurative speech. Yet this standeth certain, that nothing is properly called the foundation of the house of God, except Christ jesus alanerly.  
In this description of the true foundation of the Church we have two great comforts, and one wholesome admonition. The first comfort is this, that he who knoweth all our infirmities, and by what remedies they may be best supported, he hath sent his own Son in our nature to bear our burdens as a foundation beareth the weight of the whole house. He commanded MOSES to make a brazen serpent in the wilderness, by the sight whereof the people bitten with fiery serpents were cured, Numb. 21. 8. And the Lord knew best to what foundation his poor Church leaning, might find surest safety and sweetest refreshment. Therefore O people stinged with serpents be not afraid to look up unto the brazen serpent, because it is the remedy prepared by God himself to support your wounded bodies. And O weak, afflicted and persecuted Church take boldness to adhere to Christ the precious and sure foundation appointed by God himself for the support of your distressed estate.  
And the Prophet to move the Church to serious and diligent attendance useth the word Behold. As if the Lord 
Take heed to the demonstrations of God, and beware of Satan's demonstrations  were pointing out a comfort with his own finger to weary sinners, and saying, O sinner that art weary with that burden that hangeth on thy back so fast, & presseth thee down so sore, come I will show thee a resting place, even the stone that I have laid in Zion, go to it, behold, I have laid it there myself, and that stone will bear all thy burdens, & refresh thee in all thy temptations. On the other part mark that Satan that great deceiver, when he would most subtly deceive people, he will needs counterfeit God, and point out his finger also, and make demonstrations and say. Behold, Christ is in the d●…sert: or behold, Christ is in the secret place. Mat. 24. ver. 26, believe it not saith Christ. When God saith behold, we will take diligent attendance what is it that the Lord hath pointed out unto us. But when Satan putteth out his finger also, and saith, behold, Christ is even here presently, really, corporally in the box carried by the Priest, then beware of the devils demonstrations, for he is an old subtle serpent, and hath deceived many.  
The Papists taking advantage of demonstrative words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou seest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt see, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look thoroughly into it, they take the boldness to affirm that the body of Christ is corporally present in the holy Sacrament: which body we not only see, but also we touch, and we not only touch, but also we eat it, and not only do we eat it, but also we carry it home unto our houses. Upon this place of CHRYSOSTOME they have grounded such undoubted assurance that Christ is corporally present in the Sacrament, that the Papists in the Northern parts of Scotland s●…nt a letter to Sterling to M. P. S. to resolve the marquess of Huntley in the matter of the Sacrament, because CHRYSOSTOME apparently condescendeth to corporal presence ofchrists' body in the Sacrament. When I read the letter, I said, and as yet do say, that they needed not to have taken so much pains to seek for resolution of that question either for them, or for others, but read forward the words of CHRYSOSTOME that follow, where he maketh his own meaning plain, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is to lay. Therefore clang thy soul, and prepare thy mind for the receiving of these mysteries. Can there be a more cuident declaration of his meaning then this? First where he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou seest him not in the crib, but upon the altar. But I pray you with what cye see we Christ upon the altar, or table? (for both are one thing as the learned know) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith CHRYSOSTOME, that is, with the eye of our soul and mind. Again he saith that we touch that blessed body of jesus. But with what finger? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the finger of our soul & mind. Again he saith that we eat that blessed body, but with what mouth? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the mouth of our soul & our mindc: & lastly he saith that we carry him home, but in what stomach? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stomach of our soul & mind. For this cause he exhorteth us to cleanse & prepare our soul & mind for the participation of divine mysteries, Prepare the eye of our mind to see Christ, the finger of faith to touch him, the mouth of faith to eatc him, and the stomach of our soul to keep the Lord Icsus, Chrysost. in 1. Cor cap. 10. Homil. 24. Is there in these words one syllable that soundeth to corporal and carnal manducation of the flesh of Christ? I have cast in this short digression to let our Northern Papists understand that the arguments which they supponed to be invincible, may be easily answered.  
The comparison of Christ to a stone is so frequently used in Scripture that the very prophecy of Christ's nativity, death and latter coming to judge the world are illustrate 
The similttude of a stone frequently usedin Scripture.  by this similitude. In like manner to represent the plenitude of his wisdom, the unspeakable goodness and unresistible power of Christ, this similitude is brought in. He is a stone cut out of a rock without hands, Dan. 2. ver. 34. Here is his nativity represented. His sufferings by the similitude of a carved stone, Zach. 3. ver. 9 His latter judgement by the similitude of a stone, that falleth upon a man and grindeth him to powder, the fullness of wisdom and understanding in Christ, by a stone full of eyes, Zach. 3. ver 9 His power by a stone smiting the feet of the great image, and destroying all the glory of it. And finally his unspeakable goodness by the similitude of a corner stone, and of a stone that is a sure foundation. 
The secon●… comfort.   
The second comfort contained in this description is this, that Christ is a precious stone, a corner stone & a sure foundation. Wherefore Christ is called an elect or tried stone, we shall hear Godwilling hereafter in the description that the Apostle PETER maketh of this same stone. Now Christ is not like unto the stones of other buildings more different one from another in place then in nature: for the stone in the foundation is but a senseless stone as well as the stone of the wall that is builded upon it. And it is possible that if the house & building be casten down, that some of the stones that were in the wall, be laid in the foundation, and some again that were in the foundation be laid in the wall, whereupon ariseth this vicissitude, that the stone sometime sustained, now sustaineth, and by the contrary. the stone now sustaining sometime was sustained. But Christ jesus is a precious stone sustaining us at all times, and never sustained by us, partaker of our nature, but not of our sins, in many things like, but in infinite things unlike unto us: holy, blameless, undefiled, separate from sinners, and made higher than the heavens. Heb. 7. And in this also that he is a corner stone, he hath a prerogative above all other corner stones for other corner stones join walls together, that are not far distant one from another, such as the side-wall and the gavel of an house: but Christ hath joined jews and Gentiles together so infinitely separate one from another, that none could unite them but Christ alanerly. For who could cast down the partition wall, and abolish the law of ceremonies, which made infinite alienation of the minds of the jews from the Gentiles, but only Christ? Ephes. 2. 14,  
The Prophet unto the two comforts addeth an wholesome 
An wholesome admonition  admonition, that he who believeth in him shall no make haste: this speech is borrowed from men that make haste to fly from their towns and holes, for fear of the force and power of the prevailing enemy, as the people of the tribe of ISSACHAR did, when SAUL & JONATHAN were slain by the Philistims upon the mountains of Gilboa, they left their towns for fear, and the Philistims dwelled in them, 〈◊〉 Sam. 31. But they who have once betaken themselves to the holy mountain of God, and rock of their salvation Christ jesus, they have no need to make haste and to fly, because in him they find assured protection and defence.  
The people of the jews in the days of ISAIAH sent down to Egypt and had confidence in the horses of PHARAOH, but they fande the strength of PHARAOH to be their shame, Isa. 30. ver. 3 And the jews in the days of JEREMY, who would not lean upon the suretieof Gods promises, and tarry in jerusalem, but they would needs fly to Egypt, in Egypt they died by the sword, jer. 43. ver. 16. But he who leaneth with constant faith to this sure foundation, shall not make haste, or as the Apostle PETER expoundeth it, He shall not be ashamed, 1. Pet. 2. ver. 6.  
The doctrine of the Prophets and Apostles is called a 
In what sense the doctrine of the Prophets, etc. is called the foundation.  foundation, as said is, because it leadeth to Christ. Wherefore we have to learn how firmly we ought to adhere unto the doctrine of the Prophets and Apostles as a lantern leading to Christ: for this cause let no man mix light with darkness, nor obscure the bright shining light of Apostolic doctrine with the traditions of men: for this doctrine is like unto pure gold, Psal. 19 ver. 10. And like as fine gold is marred with mixture, because there is no other metal 
●…imilitude  in fineness comparable unto it: even so prophetical doctrine is utterly spoiled when it is mixed with the traditions and doctrines of men. For that is a mixing of dross with gold, and of rotten waters with pure and clear waters. After this unhappy form of dealing CAROLUS 5. Emperor presumed to mix together the dregs of Popery with the wholesome Apostolic doctrine by the mercy of God professed in many nations as appeareth in the book called Interim set forth at his commandment Anno 1548. which book neither pleased the Roman Church, neither those of the true reformed religion, but within the space of four years it wallowed and evanished as an abortive birth. Now it is to be remarked in this point what difference is between the persons of the Prophets and their doctrine. The Prophets continued not long alive Zach. 1. ver. 5. but their doctrine continued, because it was after a manner a foundation. The like may be said of the Apostles.  
In like manner faith in some sense may be called a foundation, Epist. jud. ver. 20. because it is the mean whereby we 
Faith is called afoundation.  are coupled to jesus Christ, joh. 3. ver. 16. And the Apostle JUDAS calleth it our most holy faith no doubt opponing faith to infidelity: for infidelity utterly polluteth the soul, and maketh it prophaneHeb, 3 ver. 12. And in another place. Let there be no fornicator or profane person like Esau, who for one mess of meat sold his birthright, Heb 12. 16, Thus we see if infidelity once take root in the heart it will make it so profane, that the Covenant of God, the land of Canaan, the blessing, yea and heaven itself will be set at light avail. But on the other part, when the heart is coupled by faith to Christ, then is faith like unto a whip in Christ's hand scourging out infinite abuses out of our souls, john 2.  
Now seeing that Christ is the only true foundation by 
The offices of Christ declare that he is a true foundation,  the determined counsel of God appointed to sustain the weight of the whole house. Let us consider how meet a foundation Christ is in respect of all his offices, for the Church is weak, and Christ is an almighty King able to sau●…. Isa, 63. The Church militant is subject unto sin, & Christ is an high Priest, whose sacrifice once offered, hath a perpetual virtue to save those that believe, seeing he ever liveth to make intercession for them, Heb, 7. ver. 25. Finally, the Church is naturally ignorant, and Christ is the great Angel of the counsels of God, who hath revealed unto us all things needful to be known, john 4. ver. 25. Therefore on this sure rock and holy mountain let us repose with assured confidence of faith.  
Now I come to the words of the Apostle PETER a faithful 
Christ is a living f●…undation.  interpreter of the words of the Prophet ISAIAH. H●…e calleth Christ A living stone refused of men, but chosen of God and precious 1. Pet. 2. ver. 4. He is a living foundation, not so much in respect of our natural life, where of also he is the author, For in him We live, we move and we have our being, Acts 17. ver. 28, as in respect of our spiritual life, where of also he is the author, and where of the Evangelist JOHN speaketh. In him was life, and the life was the light of the world, joh. 1, ver. 4 Christ is the author of that life that consisteth in the true knowledge of God. And this is life everlasting, that they know thee, and whom thou hast sent Jesus Christ, joh. 17. ver. 3. What is the life of a man without the true knowledge of God reconciled to him in Christ but spiritual deadness? yea deadness more miserable than the deadness of dogs killed in 
Similitude  their mother's belly, miserable for this that they never saw the light, and more miserable, because the light never saw them. And these who have not seen by the eyes of faith God reconciled to them in Christ, they are double miserable, neither have they seen the true light, neither hath the true light ever looked upon them but in anger and wrath.  
This living foundation (saith the Apostle) was disallowed of men, but chosen of God and precious. But I pray you 
The contempt of men cannot impair the glory of Christ.  wherefore did men disallow him? Because he appeared in the similitude of a servant: because he was like unto a root in a dry ground: because he was a man full of sorrows & had experience of infirmities: because he was wounded for our transgressions, & broken for our iniquities, and because of his chastisements and his stripes, Ifa. 53. So miserably is our corrupt nature disposed, that not only we err anent persons, despising them whom we ought to reverence, but in despising them for the selfsame cause, for the which they should most reverently be regarded. Christ is to be regarded of us for many causes, chiefly for this that he humbled himself to the end he might exalt us, and he was content to be wounded to the end we might be cured by his stripes, Ifa. 53. In the next words the Apostle admonisheth us, that all the attempts of men against the soverainitie of Christ, are foolish and vain, because he ever is, and shall be the very elect and precious stone whereupon the house of God is builded. The gainsayings of men against Christ, are li●…e unto the tempests of wind, that are moved in the air, 
Similitude.  whereby men and beasts, and trees, and ships are mightily troubled and shaken: but the sun, moon and stars are so highly elevate above the air, and the region of the winds, that they cannot perturb nor trouble those c●…stiall creatures. Even so the contempt of men done against Christ cannot impair one jote of his most excellent honour. He is chosen of God and a precious, and a worthy foundation, albeit all the whole world should grind their teeth, and speak in the contrary.  
To this foundation so vively described both by the Prophet, Isa. 28. and by the Apostle PETER 1. Pet. 2. we are exhorted 
We draw near to Christ by faith.  to draw near, to wit, by faith. For like as infidelity separateth the heart from Christ, even so faith coupleth the heart to Christ. The Apostle saith. Take heed lest at any time there be in any of you an evil heart of unbelief that departet●… from the living God, Heb. 3. ver. 12. An unbelieving heart departeth further from the Lord then the East is distant from the West. For the unbelieving heart in doubting of the verity of the promises of Christ would make Christ no Christ. If he who promiseth to save us, do not save us, then is he no Saviour indeed but in word only. But the faithful and believing heart draweth near to Christ toucheth the hem of his garment, draweth virtue out of him: yea He that 〈◊〉 hath received the testimony of God, and sealed up that God is true, joh. 3. ver. 33. Of all hand-writes the hand write of the heart is the principal. God delighteth to Write his covenant in our hearts, jer. 31, ver. 33. Even so in like manner God delighteth to have his Covenant sealed and subscribed with our heart blood, which no man can do, but he that believeth in Christ.  
To conclude this short treatise after that the ground of the house of God is so clearly known by the very demonstration of the finger of God to them who will not believe, that may justly be said which Christ spoke to the unbelieving jews Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses in whom ye trust. For had ye belecued Moses, ye would have believed mee●… for he Wrote of me. john 5. ver. 45. 46. The like I say to the Papists in our days, they shall not want an accuser, for the Apostle PETER shall be their accuser: who sending us from himself to Christ the elect, and precious & sure foundation of the Church. convicteth all those who adhering to the person of the servant, misregardeth the honour due to the Sovereign Lord & Master. The Lord work true faith in us, that we cleaving fast to Christ have never need to be ashamed    
Amen   

CENTURIE TWO  

Chap. 1.  

Traianus.  
trajan the adoptive son of NERVA was 
Of Emporours'.  the first stranger who obtained that honour to be king of the romans. He reigned 19 years 6. months, Euseb. eccls hist. lib. 4. cap. 3. A man so exceeding well beloved of the Senate & 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, he was a cruel persecuter of Christians. And this third persecution is justly 
The third persecution. ANNO Chr. 108  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 trajan, 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, Heb. 12. ver. 2. Many have more patiently endured pain in their flesh, than shame and contempt in the world, but Christ's true disciples must resolve to be a gazing stock to all the world & to be countedthe off-scouring of the earth, as the holy men ofGod did in the days of the Emperor trajan. These were citizens of heaven, living in earthly tabernacles, living upon the earth, but not fashioned according to the similitude of this world, Rom. 12. In doing great things by faith, they surpassed mighty monarchs: In patient suffering of cuil they overwent admired Philosophers. In this persecution SIMON the son of CLEOPAS an ●…oly Apostle suffered martyrdom being now 
The martyrdom of Simon the son of Cleopas,  an hundredth and twenty years old: he was first scourged, and then crucified: but all this rebuke he most patiently suffered for the Name of Christ, Euseb. eccls hist lib. 3. cap. 32 Of IGNATIUS martyrdom we have spoken in the first century, the time of his suffering was in the time of TRAIANUS. Plin. 2. Deputy in Bythinia breathing threatenings against innocent Christians persecuted great numbers of 
The letter of Pliny 2. written to trajan,  them to the death. In end he was commoved and troubled in his own mind, considering both the number and 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 make the portrait of the ancient Apostolic Church, & what conformity the Roman Church in our days hath with it the Lord knoweth) This letter of PLINIUS mitigated the emperors 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, but if any happened to be presented before them, then let them be punished, Euseb. eccls hist. lib. 3. cap. 33, What confusion was in this edict it is well marked by TERTULLIAN: 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. Tcrtul. Apol. 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 DAMASCEN writeth serm. de defunctis. 
Gregorie●…. prayed for the soul of trajan.  This superstitious Monk of the descent of Saracens blood if he supponed 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 trajan AELIUS ADRIANUS reigned 21. years, Chytr. Chron. In his time ARISTIDES and QVADRATUS, the one a Bishop, the other an Orator at Athens wrote learned apologies in defence of Christian Religion, and did so mitigate the Emperor's mind, that in his time no new commandment was set forth to persecute Christians, Euseb. eccls hist. lib. 4 cap. 3. jerom Catal. script. eccles. BARCOCHEBAS at this time perverted the nation of the Jews, and called himself the promised 
Barcochebas a false prophet seduced the nation of the Jews.  MESSIAS: whom the foolish jews followed to their own overthrow and destruction. TYNIUS RUFUS Deputy in jadea 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 I●…wes 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 emperors 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 lest we be circumveened with the deceitful snares of the devil: for it is an easy thing to fall, but a difficile 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 Deputy in Asia, Euseb, eccls hist. lib. 4. cap. 9 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 impeded and hindered by some of his familiar 
Adrianus his intention to build a Church for the honour of Christ.  friends, who said, that if he so did, all men would for sake the temples of the gods of the Gentiles, and become Christians, Bucolc. citing the testimony of LAMPRIDIUS writing the life of ALEXANDER SEVERUS. 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, & reigned 23. years, Chytr. Chron. 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, Carrion lib. 3. Monarch. 4. In this emperors time JUSTINUS MARTYR wrote notable books of Apology for the Christians, which were presented and read in the Senate of Rome, and mollified the emperors mind toward Christians, as clearly appeareth by his edicts proclaimed at Ephesus in time of most solemn conventions of all Asia, Euseb. eccls hist. lib. 4. cap. 13,   

Antoninus Philosophus, & L. Uerus.  
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 whereinto the Roman empire was governed by two Augusti. 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. 19 years, LUCIUS VERUS his brother 9 years. And so after the death of VERUS the whole government returned to ANTONINUS Philosophus alanerly, Euseb. eccls hist. lib. 5. cap. 9 Bucolc. 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 puffed up by prosperity, nor greatly casten down by adversity: yet he was a cruel persecuter of innocent Christians. Now is the fuel added to the furnace the fourth time, and the flame is great, and the arm of wicked men who hated the 
The fourth persecution. ANN. Ch. 168.  name of Christians is strengthened by the emperors commandment. The trumpets of the monarchs of the world sound the alarm against him who made them Kings and rulers on the earth. The poor innocent Lambs of the sheepfold of Christ appointed for the shambles strengthened their hearts in God, & in the power of his might, and choosed rather to suffer adversity with their brethren, then to enjoy the pleasures of sin for a season, Heb. 11. ver. 25. they were content to be racked, and would not be delivered, that they might be partakers of a better resurrection, Heb. 11. ver. 35. whose bodies lacerate 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 excogitate 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 menassing speeches, and to crave but a little conformity to the emperors 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 doubtsome words: but glorified God with a clear and constant confession of their Christian faith. POLYCARPUS B. of Smyrna, and JUSTINUS MARTYR a man of 
The martyrdom of Polycarpus and justinus.  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, whereinto 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 B. of Lions, all suffered for the testimony of Christ in France. And BLANDINA a worthy woman suffered many torments, and renewed her spiritual courage by continual iteration of these words, Christianasum, that is, I am a Christian, Euseb. eccls, hist. lib, 5. cap 1. Bucolc. Index. In like manner Christians were 
Slanderous speeches against Christians.  persecuted with the slanderous speeches of Pagans, objecting unto them the banquets of THYESTES, & the chambering of OEDIPUS, that is, the eating of men's flesh & incestuous copulations, Euseb. ibid. But men who are given to the momentaneal delights of sin are not willing to die, because that by death they are separat 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 these 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, shall think he doth God service, john 16. 2. the huge number of martyrs that were slain in the fury of this persecution are both accurately and at great length set down by that holy man of God who lately wrote the book of the martyrs: I only point out shortly the estate of the Church at this time. In this emperors time good men were not inlacking, who admonished him to appease his wrath against Christians: such as CLAUDIUS APOLLINARIS B. of Herapolis, and MELITO B, of Sardis. But nothing could assuage his cruel heart, until he was casten int●… the furnace of grievous troubles himself: for his arm●… that fought against the Germans and Sarmatians fell into great distress for want of water, but was supported by the prayers of the Christian legion that was in his army. For 
The Roman army supported by the prayers of the Christians.  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, and dashed the Barbarians with thunder and fire. In remembrance whereof the Christian legion was after that time called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fulm●…natrix, 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 prayers he acknowledged both himself and his army to have received deliverance from God.   

Commodus.  
COMMODUS the son of ANTONINUS reigned 13. years, Euseb. eccls hist. lib. 5 Cap. 27. Many of the Roman's not without a 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 C●…mmodus like as the two names of two months Qu●…ntilis & Sextil●…s had been changed in time bypassed, and called julins 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 Churel in his days was not altogether free of persecution: for APOLLONIUS a man of noble birth in Rome and a man of great erudition suffered death, because he would not forsake the Christian religion. His accuser also was punished to the death, Euseb. lib. 5. cap. 21. Such advantages judges might 
Contrary l●…wes.  easily have taken, finding so many discrepant laws, some made in favour, and some conceived in disliking of Christians.   

Pertinax and Julianus.  
AELIUS PERTINAX Imp. 6. months. DIDIUS JULIANUS 21 months. Chytr. Chron. EUSEBIUS maketh no mention of D. JULIANUS but of PERTINAX alanerly, to whom succeeded SEVERUS, Euseb. eccls hist. lib. 5. cap. 27.    

Chap. 2  
IN this second century the Bishops of Rome for the most 
Bishops of Rome.  part proved faithful and worthy servants of Christ. A great number of them were baptised with the Baptism of Christ, & 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 S. PETER to TELESPHORYS all the Bishops of Rome were martyrs. 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 Consessour been rightly considered, (albeit well marked by Eus●…b. eccls hist. lib. 5. cap. 2.) neither hath the history of the reign of ANTONINUS PIUS bene rightly pondered, in whose days HYGINUS and PIUS lived, and were not slain for the testimony of Christ. Always it is a malevolous 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 century after the martyrdom of PETER and PAUL, LINUS, ANACLETUS and CLEMENS were teachers of the Roman Church, In the second century 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 century he may have the greater boldness to thrust out another of the feminine sex in another century. 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 JOANNES 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. EVARISTUS finished the course of his ministration in 8. years. ALEXANDER who is in express words called the fist B. of 
Martyr.  Rome after the death of PETER and PAUL, Euseb. eccls hist. lib. 4. cap. 1. governed 10. years, and suffered martyrdom in the days of ADRIAN, as PLATINA writeth. After him XISTUS 1. continued 10 years, Euseb. lib. 4 cap 5 and died a 
M●…tyre. Ma●…tyre  martyr, Platin. TELESPHORUS the 7 Bishop of Rome after the days of the Apostles lived in that ministration 11. years and was honoured with martyrdom, Euseb. lib. 4. cap 10. 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, with whom 
Martyr.  POLYCARPUS B. of Smyrna conferred at Rome anent the observation of the festivity of Easter day. He concluded his life with the glorious crown of martyrdom, Euseb. eccls hist, lib. 4. cap 14. 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 & recei●…ed into the fellowship of Christians to whom ELEUTHERIUS sent FUGATIUS and DAMIANUS, who satisfied the desire of the King, & his people, so they were baptised and counted Christians, Platina de vita Eleutherii. After him VICTOR An. 10. He intended to have excommunicate all the Churches of the East because they kept not the festi 
The rashness of Victor.  vitic of Pasche day conform to the custom of the Church of Rome, but rather upon the day wherinto the I●…wes were accustomed to eat their Paschal lamb. But this rashness of VICTOR was somewhat abated by the grave & prudent counsel of IRENEUS B. of Lions, who admonished VICTOR, that there was no less discrepance of customs anent keeping of Lent then was anent 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 daves which they had received by tradition of their predecessors. Notwithstanding they kept fast the band of Christian fellowship, and ANICETUS admitted POLYCARPUS to the communion of the Roman Church, and they departed in peace one from another, Euseb. eccls hist. lib 5. cap. 26.  
QVADRATUS B. of Athens lived in the days of ADRIAN. This Emperor upon a certain time wintered in Ath●…ns, & 
Of other Doctors and Preach●….  went to Eleusina, and was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ that is to say, initiat into all the mysteries of Grecia. This fact of the Emperor gave encouragement to those who hat●…d Christians without allowance of the Emperors commandment to vex the Christians. Concerning his apology for Christians given in to the Emperor together with the apology of ARISTIDES a learned Philosopher and eloquent Orator in Athens, we have spoken already in the description of the life of ADRIAN, jerom. cattle script ec●…l.  
AGRIPPA'S CASTOR a very learned man answered to the 
Agrippa's Castor.  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, Euseb. lib 4 cap. 7. Such delusions of Satan Quinti●…sts in our days an ignorant race of brainsick fellows have used. And so the blind led the blind, and both fell into the ditch.  
In this age HEGESIPPUS of the nation of the I●…wes was connerted unto the faith of Christ, and came to Rome in 
Hegesippus.  the days of ANICETUS, and continued until the days of ELEUTHERIUS, Euseb. lib. 4. cap. 11. 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 JEROM himself, a man most accurate explorator of all antiquities.  
MELITO B. of Sardis a famous town in Lydia wrote an apology for the Christians to the Emperor ANTONINUS 
Melito.  Philosophus, whom EUSEBIUS calleth MARCUS AURELIUS VERUS, Euseb lib. 4. cap. 13. His apology was written with Christian freedom and courage: for he is not afraid to declare to the Emperor what good success AUGUSTUS CESAR had in whose days Christ was borne, and what unprosperous ●…successe, NERO and DOMITIAN had, who persecuted the Christians, hist. Magdeburg. EUSEBIUS calleth him an Eunuch. lib. 5. cap. 24.  
In the fourth persecution died JUSTINUS MARTYR, accused and delated by CRESCENS. He was converted to Christ's 
justinus Martyr.  religion by the travels of an old man, whom he supponed for his gravity to have been a Philosopher, but he was a Christian. This ancient man counseled JUSTINUS to be a diligent reader of the doctrine of the Prophets & 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, except the father of light, & his son Christ jesus give unto us an understanding heart, justin. dialog cum Troph. 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, straightway he was absolved, because there was no other thing wherewith he was charged, justin. apol 2.  
In this same persecution also suffered the holy martyr of 
Polycarpus  Christ, POLYCARPUS 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 & lurk secretly in the country. Three days before he was apprehended by his persecutors, 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 80. 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, this history is set down at length by Euseb. lib. 4. cap. 15. 16.  
IRENEUS B. of Lions in France, and successor to PHOTINUS 
Ireneus.  a martyr & disciple of POLYCARPUS in his youth, Euseb. lib. 5. cap. 5. flourished in the days of the Emperor GOMMODUS, whose meek conversation & peaceable carriage answering 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 & errors, even in doctrine. He was entangled with the error of the Chiliasts, lib. 5. contra Valentin. He supponed that as Christ being 30. year old, was baptised, so likewise he began to teach when he was 40. year old, and suffered when he was 50. because he came to save all, & therefore he would taste of all the ages of mankind, Iren. lib. 2. cap. 34. Yet is this opinion repugnant to the narration of the 4. Evangelists.  
CLEMENS ALEXANDRINUS lived in the days of the Emperor COMMODUS. He was the disciple of PANTENUS. These 
Clemens Alexandrinus.  two seem to be the authors of Universities and Colleges: For they taught the grounds of religion, not by sermons & Homilies to the people, but by catechetical doctrine to the learned in the schools, Bucolc, Chron. Euseb. lib. 5. cap. 11. This CLEMENS esteemed too much of tradition, like as PAPIAS did, of whom we spoke in the former century, 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, but a fearful expectation of judgement, Strom. li. 2. And in his 4. book of Strom. as it were forgetting his own rigorous sentence against these who sin ofter than once or twice after their illumination with the light of God he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, whether here or else where (viz. creatures do repent) for no place is void or the mercy of God. In which words he would in sinuat that these who repent either in this world or else where (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 century, whose names of purpose are pretermitted. In Athens PUBLIUS and ATHENAGORAS: In Corinth PRIMUS, DIONYSIUS and BACCHILUS: In the Isle of Candie PHILIPPUS and PINYTUS: In Anticchia HIERON, THEOPHILUS, MAXIMUS, SERAPION. hist M●…gdeburg. In Jerusalem before the days of the Emperor HADRIAN the Bishops of Jerusalem were of the nation of the jews. But after the days of HADRIAN who banished the jews from their native soil, Christian preachers of other nations were bishops in Jerusalem, such as MARCUS, CASSIANUS, PUBLIUS, MAXIMUSIULIANUS, CAPITO, VALENS, DOLICHIANUS, NARCISSUS, Eusebius lib. 5. cap. 12. the most part of all these lived in this century, 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. 9 But to write of all other worthy preachers and doctors in particular, it were an infinite labour, and far surmounting the ability of these ecclesiastic writers who wrote in ancient times, and much more our ability who live in a posterior age.   

Chap. 3.  
IN this second century Satan invying the propagation of the Gospel, sent forth a pernicious swarm of Hetiques, 
Of Heretics.  such as SATURNINUS of Antiochia, and BASILIDES of Alexandria, the one of them through Syria, and the other through Egypt dispersed the venom of their heretical doctrine. To whom EVS●…BIVS addeth CARPOCRATES most properly counted the father of the Heretics, call●…d Gnostici, Euseb. lib. 4. cap. 7. They received this name, 
Gnostici.  because they profesled a knowledge of dark & hid mysteries. The golden age of the Apostles and Evangelists was now spent, and false teachers took the greater encouragement to teach a doctrine of devils, disallowing marriage, & commanding fornication, and practising abominable and filthy things, which mine heart abhorreth to think upon. What necessity drone EP●…PHANIVS in particular to manifest to the world the detestable and execrable mysteries of those Heretics I cannot tell. 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. Epiph contra haer●…s. They were justly called Borboritae or Caenosi, because they were filthily polluted in the mire of uncleanness, August. index hares. Ad Quodvultdeum The followers of CARPOCRATES had in secret places images of gold and silver, which they called the images of jesus, and therewithal the images of PYTHAGORAS, PLATO, and ARISTOTLE, and they worshipped them all, Epiph. contrahaeres. So that the worshipping of images and the adoration of the image of jesus himself is not a custom borrowed from the ancient fathers of the first three hundredth years, but rather a custom borrowed from old Heretics, such as CARPOCRATES and his follower MARCELLINA. By their unhonest and filthy conversation it came to pass, that the true professors of the Gospel were vilely slandered by persecuting Pagans objecting to Christians the banquets of THYESTES, & the chamberiug of OEDIPUS, Euseb. lib. 4. cap. 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 end it evanished. But the beauty of the true Church of Christ, ever like unto itself in gravity. sincerity, liberty temperancy and holiness of unreprovable conversation brightly shined among the G●…ecians and Barbarians, Euseb. lib. 4. cap. 7.  
The country of VALENTINUS was unknown to EPIPHANIUS. He was brought up in learning in the schools of 
Valentinu●…  Alexandria. In his foolish opinions of the plurality of gods as well masculine as feminine, the multitude of heavens, & ages or eternities, which he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thirty in number deepness and silence being the beginning of all the rest, August index haeres. In this his opinion (I say) EPIPHANIUS conjectureth that he hath followed HESIODUS in his Theogonia, yet the man being ambitious, by permutation of names, he would seem to have been the author and 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 one of his disciples a notable sorcerer invented a new form of Baptism, 
Marcus.  to baptise in the name of the unknown father of all things, and in the name of the verity the mother of all things and in the name of him who descended upon jesus, Euseb. eccls hist. lib. 4. cap. 11. All the disciples of the school of VALENTINUS are called Gnostics with the forenamed Heretics, SATURNINUS, BASILIDES and CARPOCRATES, they all denied the resurrection of the body, and supponed 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 to yes of brainsick men.  
CERDON and MARTION were authors of the opinion 
Cerdon. Martion.  of two gods, or two beginnings, the one they called the author of all good things, the other the author of all evil things. They denied the verity of Christ's human nature and the verity of his suffering, whereupon of necessity followeth this conclusion, that we are not saved indeed, but only (to use MARTIONS own words) putative, 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 then 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 Primogtnit●…s d●…aboli, that is, The first borne of the devil, Euseb. lib. 4. cap. 14. This heresy by the work of that old serpent was dispersed in Italy, Egypt, Palestina, Arabia, Syrta, Cyprus, Thebaida, Persia, and 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 & new custom in Baptism, that after a man hath been once baptised, he may be baptised again the second time, and the third time also. This he did to wash away and 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 Bishop 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 and universal God, and 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 a midthing between the visible and invisible God, Epiph contra haeres. No heresy sprang up in this century that was so universally overspread in many nations & 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 a needless fear, because creatures which now are ●…uill, they have not this wicked disposition by the creation of God, but by their own voluntary defection from the first estate whereinto God created them. LUCIANUS and APE●…PS were the disciples of MARTION whom many did follow, in so much that Marcionists were called Lucianistae and Apeiletani. 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 MARIE, but of the four elements, and that he died and rose again, not putative as MARTION said, but truly & in very deed, yet he thought that this true body of Christ like as it was composed of the four 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 in continent 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 women 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, 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 4. persecution. TATIANUS a Syrian came to Rome and was converted to the true faith by JUSTINUS MARTYR, during 
Tatianus.  whose life-time he maintained no error openly: but after the death of JUSTINUS he became the author of the sect Encratitae, who were so called, because they abstained from wine and eating of flesh and creatures quickened 
Encratitae  with a sensitive life. They damned marriage and blasphemed the Epistles of PAUL, Euseb. lib. 4. cap. 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 to be a doctrine of devils, 1. Tim 4.  
MONTANUS a man of Phrygia seduced two women, PRISCILLA and MAXIMILLA to leave the company of their 
Montanus Cataphryges.  husbands, and to be his prophetesses. He called himself the holy Spirit whom Christ sent to instruct his disciples in all truth, joh. 14. He instituted laws concerning fasting, and damned the second marriage, and affirmed that PAVI. gave liberty to widows to marry, because he knew the will of God, but only in a part, August. Index h●…eres. Euseb. lib. 5. cap. 14 & 16.  
I purposely pass over that rabble of obscure Heretics, whom I compared in the treatise of heresies to abortive births, such as Opbitae, Caiani, Sethiani and such like: of whom notwithstanding EPIPHANIUS vouchsafeth to writ 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. And others gave to SETH the honour due to Christ. So it cometh to pass, 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, & 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 and 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 names of AQVILA a 
Aquila and Theodosion rath●…r Apostatstben Heretics.  man of Pontus and THEODOSION of Ephesus are not reckoned in the roll of Heretics in this age. True it is that they once professed the faith of Christ, & 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 AQVILA and THEODOSION were notable apostates from the faith of Christ. How they laboured to pervert by sinistrous translations of places of Scripture giving clear testimony to Christ who was borne of a virgin, EUSEBIUS declareth lib. 5. cap. 8. 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 maid, which indeed is a mitaculous work, but the birth of a young woman clad with an husband is no miracle.  

Of Scripture and Tradition.  
IN the first century PAPIAS deceived by tradition sell into the error of the Chiliasts: In the second century CLEMENS ALEXANDRINUS stumbling at the same stone fell into diverse errors, as hath been already spoken. This presenteth unto us manifest occasion to speak of the certainty of Scripture, and the uncertainty of tradition. Scripture dited by divine inspiration (as the Apostle speaketh of it, 2. Tim 3.) is such a sacred and holy thing, that to doubt of the perfection, purity, utility and operative virtue of it is notable blasphemy, and a manifest contradiction to the spirit of God speaking by his servant DAVID, Ps. 19 from the 7. verse to the 11. verse. So that these barking dogs, who speak unreverently of the Scripture, are more worthy of a whip wherewith dogs are driven out of Churches then of an answer. This is the incorruptible seed whereby we are begotten to be God's children, 1, Pet. 1. & the sincere milk whereby we are nourished in God's house, 1 
Sacred scripture cannot be sufficiently commended.  Pet. 2. this is the wine and milk that God hath given us without money, Isa. 55. ver 1 wine fine and purified, Isa. 25. ver. 6. This is a mirror wherein we see the glorious image of Christ, into the which we should be transformed, 2, Cor. 3. ver. 18. This is a lantern to our feet, a light to our paths. Psal. 119. ver. 105. and a very diadem to the head of the woman that travaileth in birth to bring forth children to God, Apoc. 12. The holy Scriptures are like unto the author of holy Scriptures, of whom MOSES saith, that God is fearful in praises, Exod 15. ver 11 When we praise a mortal man, it is to be feared lest we give too much honour unto him: but when we praise the immortal God it is to be feared lest we hold back a part of his due honour. And truly the word of God in this point is like unto God himself. When a man entereth into a commendation of the Scriptures of God, he hath nothing to fear but this one thing, that he speak not so reverently of it as becometh him to do. It is the witness 
Similitude.  of Christ, john 5. It is the candle of God shining in a dark place, 2. Pet, 1. It is the sword that the spirit furnisheth us to fight against spiritual wickedness, Ephes. 6. ver. 17. In a word let us be wise like men who find precious stones, they go to the Lapidars to try the value & virtue of the stones that are found, for every man hath not skill to judge of such precious things: so let us consider diligently what the Prophets and Apostles, the very penmen of the holy Ghost have spoken anent the written word of God and we shall find it a pearl of infinite value, Matt. 
It is perilous to separat the book of the word from the book of the works.  13.  
This volume of the book of the word is one of the two principal books wherein we learn to know God, as the Prophet declareth, Psal. 19 In the book of the works we know the power & divinity of God, Rom. 1. but in the book of the written word of God we know the will of God and his favour toward us in Christ lesus: and therefore the Prophet saith, that the statutes of the Lord rejoice the heart, Psal. 19 ver: 8. Satan knowing what profitc cometh to men by joining these two volumes together, hath laboured to separat them, to the end, that men seeing the beauty of the creature, should worship it in stead of the Creator. And like as a ship that is spoiled of a prudent Pilot or 
Similitude.  shipmaster, it is drowned in the sea: even so the word of God, when it directeth not the knowledge that men have by the looking upon the creature, than men mal e shipwreck of their salvation, and worship the creature in place of God the Creator of all things.  
Another artifice of Satan is to separat the word and the Spirit which God hath joined together as two unseparable means to set up the Kingdom of God in our hearts, as the 
The spirit & the word are not to be separated.  Prophet ISAIAS saith. And I will make this my covenant With you saith the Lord, my Spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, saith the Lord, from henceforth and for ever, Isa. 59 ver. 21, But the Anabaptists in our days brag of the revelations of the spirit, which revelations notwithstanding agree not with the written word of God and therefore it is certain that their revelations are but fantasies and toys of brainsick men.  
This written word of God is to be read in the books of MOSES and the Prophets, of whom Christ said, Search the 
The Word of God is to be found in the writings of the Prophets and Apostles.  Scriptures, for they bear testimony of me, joh. 5. And in the books written by the Apostles and Evangelists, whom Christ commanded to tarry at Jerusalem until they were endued with power from above, Acts 1. ver. 8. This power wherewith they were endued from above was double: First a power to know the sense and meaning of the Scriptures of God. Secondly power to utter boldly and courageously in all languages and to all nations the truth which they knew. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinguisheth the writings of the Prophets and Apostles from all other writings, as THEODORETUS prudently hath noted the principio. Serm. 2. The will of God saith he, is not to be sought in the books of PLATO, who like as he knew little in matters concerning God, so likewise he was timorous, and durst not utter unto the world boldly that little sponke of knowledge which he had. He knew there was only one God, but in his letters written to DIONYSIUS if they were serious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the beginning of the letter, th●…t is, o●…e God: but if the letter was not serious, nor dited from the ●…ound of his heart, than the beginning of the letter was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is plurality of gods. Who can give undoubted credit, in matters pertaining to God, to such men as know but a little, and the little thing that they know, they dare not presume to tell it to others? But the Apostles were endued with strength from above, they were taught by the Spirit of Christ in all truth, john 16. & they were not dashed with fear of the countenances of men, Acts 4. but courageously preached the truth of God to the great admiration of their hateful adversaries.  
The word of God written by MOSES was so perfectly written, 
The Prophets and Apostl●…s added nothing to Moses.  that it was not lawful to add any thing unto it, nor to pair any thing from it, Deut. 4. 12. Neither did the Prophets or Apostles add any thing unto the writings of MOSES, but they were faithful interpreters of MOSES books, and uttered that same thing more clearly, which was somewhat darkly shadowed into the ceremonies of the Law. For like 
Similitude.  as a merchant man who hath fine cloth rolled up in his shop if he shall lay it out in breadth and length upon a table, it remaineth the self same cloth it was before, but it is better seen and known than it was before: even so the Apostles have uttered the mysteries of the Kingdom of God more clearly than MOSES did, but they have said no more anent the salvation of man than MOSES said before them.  
This pure and perfit word of God should not be mixed 
Three inturies done to the Written Word by reveiencing of traditions.  with human traditions, for by this mixture three injuries are done to the written word of God. First by this mean the reverence due unto the written word of God is impaired and diminished. Secondly, traditions by time are equalled unto the written word of God, and thirdly, traditions are preferred unto the written word of God. And this being the last period whereunto the reverence of humane traditions tendeth to make the writ●…n commandements of God of none effect by their traditions, as Christ clearly testifieth, Mat. 15 ver. 6. human traditions are the less to be regarded of all true hearted Christians, to the end the written word of God may have the own due honour and reverence.  
Many false imputations against sacred Scriptures are forged 
False accusations of holy Scripture.  by Papists to transport the hearts of people from the perfit reverence of scripture, calling it imperfect & unsufficient, and that it is obscure, and that it is perilous to Laicke people to read it, lest they fall into error. The first accusation of Scripture is the unsufficiency of it. The Bishop of Enereux that blasphemous man was bold to write 
Vnsufficiencie.  a book of the unsufficiency of Scripture, and the greatest argument he useth if it were granted, yet proveth it not his purpose: for he thinketh that we have not sufficiently by Scripture convicted the Anabaptists, who deny that children should be baptised till they be of perfit years to give a confession of their own faith. We suppone that all this were true yet it proveth not unsufficiency in scripture, but rather insufficiency in us to whom the mysteries of the book of God are not sufficiently known. There is a place of Scripture, Exod 3. I am the God of Abraham, Isaac and Jacob. In this place (I say) is an argument secretly latent and prooning the resurrection, as Christ clearly declareth, disputing against the Sadduces, Mat. 22, ver. 31. 32. yet no man before the manifestation of Christ himself ever perceived that this argument was lurking in these words: shall it be said, this argument was not in scripture, because it was not perceived by weak men to be in scripture? Truly it were good for this Bishop to follow the example of the judges that are in this Isle of Britain, when an act of Parliament is made and ratified, the judges of our country decern all causes according to the Acts, but give not out rash sentence against the Acts: but when the Covenant of God is made and ratified by the blood of Christ, it were better to judge according to it, then to give out rash sentence against it.  
Let us consider what is written of the three books that shall be opened at the day of judgement, and whereby the world shall be judged. One of the three books is expressly nominat, to wit, the book of life, Apocal chap. 20. ver. 10 the other two no man can deny to be the Book of the Law, and the book of the conscience, because the Book of the Law declareth all that we should have done, and the book of the conscience being opened, manifesteth all that we have done: whereupon the righteous judge of the world groundeth a just sentence of condemnation against ungodly men in this manner. The book of the Law manifesteth what ye should have done, the book of your own conscience manifesteth that ye have done the contrary, and moreover also your names are not found written in the Book of life. Therefore depart from me into the fire prepared for the Devil and his angels. Now I demand of Papists concerning these three books that shall be opened, is any of them imperfect? Is there any elect person whose name is not written in the book of life? Is there any evil that we have done that is not written with a pen of Iron, and with the point of a Diamond in the book of the conscience, jerem. 17. ver. I? These two books are perfit. Ho, but the third book of the Law and written word of God is not perfit. In the day of the lords blessed appearance we shall find it perfit, containing all that we should have either done or believed.  
Secondly, they say that the Scriptures are difficile to be understand, and therefore should not be read by common people. And indeed the Apostle PETER granteth that some places of the Epistles of PAUL 
Difficulty.  are hard to be understood, 2. Pet. 3. but he biddeth no man for this abstain from the reading of PAUL'S Epistles. To overcome difficulties there are better remedies. The blessed virgin the mother of our Lord, when she understood not Christ's words, she kept and pondered them in her heart, Luc. 2. JUSTINUS MARTYR was admonished by an ancient and reverent Christian to join prayer with reading, that God would please to open the ports of light and understanding, that he might conceive the true sense & meaning of that he read. justin, dialog Tryphen, CHRYSOSTOM in his preface upon the Epist. to the Romans declareth, that if a man would acquaint himself familiarly with the scripture by continual exercise of reading, he should the more easily understand Scripture as he who is familiarly acquainted with his friend, will know by his nod or beckon what is his meaning. AUGUSTINE likewise saith, that as there is difficile places in Scripture, to exercise the understanding of the strong: so likewise there is plain and easy passages of Scripture, as pleasant meadows whereinto babes may securely walk. August. Above all the rest our master Christ jesus hath taught us by his own example to confer Scripture with Scripture, Math. 4. to the end we be not deceived by Satan's false glosses and commentaries upon Scripture. This is better than upon occasion of difficulty to reject and cast away from us a thing so necessary.  
Thirdly they say that the reading of Scriptures is dangerous to simple people, because they may easily fall into 
Peril.  an error for fault of understanding the right meaning of that which is read. I might answer compendiously, that by this argument no man should read sacred scripture, neither learned nor unlearned men. For many learned men by reading Scripture, and not understanding it aright have been patrons of heresy, such as ARRIUS, MACEDONIUS, NESTORIUS, EUTHICHES and divers others. Also the very Monks, whose solitary life and continual exercise in reading and praying might seem to exeme them more than others from error and heresy, yet by mistaking the places of Scripture that spoke of the eyes, the nostrils, the face of God, the breath of God, the arm of God, they supponed God to be fashioned according to the likeness of a man. And so both learned and unlearned, Priests and people, men living in towns, and lurking in cottages of the wilderness have erred through misunderstanding of Scriptures, Yet Scriptures must be read by all true Christians, and our meditation night and day must be upon the Law of God. Psal. 1. ver. 2.  
Let us here consider that some things are not necessary unto eternal life, and when they are abused, it is not amiss 
Things necessarte are to be kept albeit they be abused.  that they be removed, and put out of the way: such as the brazen serpent which HEZEKIAS broke in pieces, and called it Nebustan, 2 Reg. cap. 18. ver. 4. But other things are so necessary unto eternal life, that albeit they were a thousand times abused, yet they cannot be forsaken, such as is that food that feedeth our souls unto eternal life, Ioh: 6. for the which we are commanded continually to labour. And like as when many thousands are poisoned in 
Similitude,  meat or drink, as it fell out in the army of CONRADUS 3. yet necessity compelleth men to eat and drink: cven so we must read and meditate upon the written word, albeit infinite numbers of people have been miscatied by not taking up the right sense and meaning of Scripture.  
Now the cause wherefore so many accusations are forged 
Why Heretics do hate the Scripture. Similitude,  against Scripture is this, because it is the powerful instrument of God, whereby teachers of lying doctrine are convicted and confounded. Places of holy Scripture are like unto the smooth stones that DAVID took out of the brook, and fastened one of them into the head of GOLIATH, 1 Sam. 17. ver. 49. Even so Heretics are so confounded by the testimonies of Scripture, that above all things they hate Scripture. This IRENEUS toucheth shortly spealing of Heretics in these words: cum ex Scripturis arguuntur, in accusationem convertuntur ipsarum Scripturarum, lib. 3. cap. 2. that is, When they (to wit. Heretics) are argued by Scriptures they turn themselves to the accusation of Scrip tures. thieves do hate the light, and traitors the face of a judge and Heretics hate Scripture, the very axe that is laid to the root of their tree, that it may be hewed down, cast into the fire, and utterly abolished.  
Notwithstanding of all these false accusations, let us fast adhere to the written Word. The fathers that lived in the 
The care of Christians of old to keep the scripture from burning.  time of these ten persecutions counted the volume of holy Scripture so precious a treasure, that they could willingly offer their bodies to be burned with fire for the faith of Christ, but they would not give one page of the holy Scripture to be burned: and if any man did it, he was called proditor, that is, a betrayer, and was counted a companion to the traitor JUDAS who betrayed his master, which custom was the ground of that great and long-lasting controversy between CECILIANUS B. of Carthage, & the Donatists. For the Donatists alleged that he had admitted to an ecclesiastic office a man, who in time of persecution had been proditor, & had delivered a volume of holy Scripture to be burned.  
If we will not follow the zeal of ancient Christians, I will set down a more familiar example of an ancient and 
A remarkable speech of an old honourable Lady.  honourable Lady of blessed memory. My ears heard her call the Scripture the charter of our heavenly inheritance, because we have no right to heaven but only by the promises contained in the Scriptures of God. No man will be content to have their charter rest out of their hand. If any difficil question arise by reading of it, they will send for a wise Lawyer, and seek resolution at him, but they will assuredly keep and read their own charter. Even so (saith the foresaid nobleLady) God's people should not have been debarred from reading the holy Scriptures of God, the very true charter of their heavenly inheritance.  
This written word is the shepherd's staff of Christ, whereby we are comforted in our life & upholden even when we 
Scriptures belong to the sheep of Christ as their proper treasure.  walk through the shadow of death, Psal. 23. ver. 4. Which staff Christ holdeth in his hand, not for his own sake as other shepherds do, to rest upon it, and to relieve their own infirmity, but only for our sake who are sheep of the sheepfold of Christ to guide us by it, to correct our wandering ways, and to hold us in decent order. Therefore of all things in the world, let us count Scripture a thing most pertinent to us, according to the saying of MOSES, the secret things belong unto the Lord our God, but the things revealed belong to us and our children for ever, that we may do all the words of this Law, Deut. 29. ver. 29. to wit, the Law written, as is clearly declared, Deut. 27. ver, 2: and 3. When thou shalt pass over Iorden into the land which the Lord thy God giveth thee, thou shtli set up great stones and plaster them with plaster, and Shelt wit upon them all the words of this Law. etc. Now if the written word be that very portion that belonged properly to our fathers, to us, & to our children, we should stick as fast to it as ever NABOTH did to his vinyeard, remembering ever these words of MOSES. Things that are revei led (to wit in writ) pertain to us, & to our children for ever.  
According to the pattern of this written word were all reformations 
Reformation of religion made according to the Written word  of religion made, & not according to the uncertain report of traditions. JOSIAS made reformation according to the book of the covenant that was found in the house of the Lord, 2. Reg. cap. 23. ver. 2. And therefore this word of God ought diligently to be kept as the very pattern of all true reformation in religion, if any abuse fall out at any time. In our native country men are not so careful by diligent custody to keep other measures as the measure whereby all other measures in the land are measured, one town hath the weights, another hath the jug, the third hath the furlot, another hath the el-wand: these are diligently kept, because that bythem all faulty measures are corrected and reform: so above all things in this world, the holy Scriptures should be most diligently kept.  
Now before I speak of human traditions the very end wherefore the Apostles committed to write the sum of 
The cause wherefore the Apostles put in write the sum of their doctrine.  their wholesome doctrine is a sore prejudice to tradition. For some persons who heard the Apostles preach went from jerusalem to Antiochia, and troubled the hearts of the Gentiles, saying, that they behoved to be circumcised, and keep the Law of MOSES, to whom the Apostles gave no such commandment, Acts 15. Therefore the Apostles took occasion to put in write the sum of their doctrine Now if tradition was not a faithful keeper of the Apostolic doctrine in the very days of the Apostles and in the 
Be not deceived with the generality of the word tradition.  mouths of them who heard the Apostles preach with their own ears, how shall we lean unto the uncertainty of traditions after the issue of sixteen hundredth years.  
The generality of the word tradition is an occasion of error to many: for so soon as this word soundeth in their ears, incontinent they think that all things necessary unto eternal life is not contained in Scripture, but the want of Scripture must be supplied by traditions, yet the Apostle calleth the very articles of our faith traditions, namely that Christ died for our sins, that he was buried and that he rose the third day again, 1. Cor. 15 ver. 3. The Papists take good heed to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and say, here mention is made of tradition, but they observe not so diligently the subsequent words (albeit they be twice repeated by the Apostle) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, according to Scriptures. If they will needs obtrude unto us traditions, at the least let them be agreeable unto Scriptures, and then the controversy will cease. For I may boldly speak of Popish traditions 
Similitude.  that which CLEMENS speaketh of the Philosophy of the Grecians, comparing it unto a nut, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, all the nut is not meet to be eaten, the kernel is for eating, but the hard shells whereinto the kernel is enclosed, are not nourishing food, even so saith CLEMENS not all the Grecian Philosophy is to be embraced and credited. The like I say of Roman traditions, that we must not glut over their traditions shells and kernel altogether, but those that are agreeable to Scriptures we receive, but traditions repugnant to Scripture, such as worshipping of images (which DAMASCENE granteth to be an unwritten tradition) we utterly detest and abhor.  
The place of PAUL'S Epistles that seemeth to favour unwritten tradition, is this, Therefore brethren, stand sast, & keep 
The true meaning of the words of Paul, 2. Thess. 2. 15.  the instruction, which ye have been taught either by word, or by our epistle, 2. Thess 2, ver. 15. here I affirm that like as they who rehearsed Christ's words, and wrested the true sense and meaning of them, they are called false witnesses against Christ, Math. 26. ver. 61. Christ spoke these words indeed, Destroy this Temple, and within three days I w●…ll build it up again, but not in that sense that the false witnesses reported. Even so they who cite a testimony out of the Epistles of PAUL in another sense than PAUL writeth it, they are false witnesses against PAUL: for PAUL'S tongue in preaching was guided by the holy Ghost, and PAUL'S hand and pen in writing was guided by the holyGhost & that same self truth he preached, that same self truth he committed to write, to the end that the faith of the Thessalonians might be the better confirmed and strengthened. If they will obstinately contend that the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is disjunctive, I will constantly affirm with the most learned ANTONIUS SADEEL that in this place it is copulative in this sense Keep that instruction which ye have received both by word and epistle, And in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken, 1. Cor. 13. ver. 8. Whether prophesying shall be abolished, or tongues shall cease, that is, both prophesying shall be abolished, and tongues shall cease, Stand fast and keep the instruction, 2. Thess. 2. ver. 15 It is not the purpose of the Apostle in these words to exhort 
Constancy differeth from wilfulness.  any man to wilfulness and obstinacy, but unto constant adherence unto the verity of God. For the Apostle PETER describing the qualities of false teachers calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, is, men presumptuous & standingon their own conceits, 2. Pet. 2. ver. 10. Wherefore a difference is to be noted between obstinate men & constant men. It is obstinacy when a man walketh in his own ways & will not be corrected by the wisdom of God: but it is constancy when a man walketh in the ways of God, and will not depart out of them for the favour or fear of men. CAIN was obstinate, Gen 4. PETER and JOHN were constant. Also to keep fast the doctrine whereby they were taught both by word and Epistle, is not only to keep it in memory, and to keep the volume wherein scriptures are written, but to keep it indeed by the obedience of faith. For men are thrice miserable to keep in their bosoms the testimonies of their own condemnation as the Jews did, who kept the books of MOSES and of the Prophets which bear testimony of Christ, joh. 5. yet they believed not in Christ, & they kept them indeed to our great profit, but to their own just condemnation: because they neither believed the promises of the word, neither were terrified with the threatenings of that same book, which they kept. I pray God we may be better keepers of holy writings than the reprobate Jews were.  
In this controversy to defend unwritten traditions, the books of ancient fathers are sifted and raked, and infinite pains are taken to hold up this main, and yet daily decaying 
The testimome of Ireneus abused.  pillar of their kingdom. It is not my purpose neither to defend nor to excuse every thing that fathers have written. Only I say in good conscience that great injury is done to some of them by the Papists, namely to the most ancient father IRENEUS B. of Lions. He striveth against VALENTINUS an Heretic, and convicteth him by tradition of the Churches which were thought in his time to be Apostolic: but the heads that he proveth by tradition are the principal articles of our faith. That there is one God maker of heaven and earth, and that Christ was borne of a virgin, and suffered under Pontius Pslate, and rose again, and was received into the brightness of glory, and that he shall come again to save such as are to be saved, and to judge such as are to be judged, etc., And such sort of traditions as are altogether, agreeable to holy Scriptures, we contravert not upon Secondly IRENEUS had a conflict with Heretics who regarded not scripture, but said they were ambiguous and doubtsome, & had no authority, & that tradition was more ancient than scripture, and therefore necessity compelled IRENEUS to fight against him with his own weapons, as PAUL did against the Athenians with testimonies of Poets, Acts 17. Iren. lib. 3. cap. 2. & cap. 3. Yet was it not IRENEUS purpose to prove any thing repugnant to scripture.  
The traditions which they read of in other fathers, if any be bound to keep them, it is they themselves who 
Papists will not bind themselves in all points to old traditions.  lean unto them as a necessary supplement of the want that is in scripture, but they themselves will not be bound to the observation of them all, but have let many of them go out of use, such as praying between Easter and Whitsonday not upon their knees, but standing on their feet to put them in remembrance of Christ's resurrection: such like, three dippings in water, whereof we spoke in the head of antiquity. And after Baptism the taste of a temper of milk and honey, to signify their spiritual infancy, and many other traditions they have suffcred to vanish and go out of use, so that we are the less bound to them.  
To draw unto an end of this treatise. It may be demanded, Was not tradition at some time in honourable regard in the house of God and how it cometh to pass, that now in the last age of the world we will bring all traditions unto the balance of the written word counting light all these traditions that are not agreeable to the Scriptures? For answer unto this question, we shall distinguish the world into three ages, and speak of the force of tradition in every age Godwilling. In the first age of the world from ADAM to the flood of NO tradition had the greater place, because the word ' of God was not as yet written, but God spoke by Oracles to ADAM, and that which the Lord spoke to him he delivered it by faithful tradition to his postenritie. Now in this first age, it cannot be denied but tradition had great place, and to the end the faith of the 
The value of tradition in the f●… age.  posterity should not lean upon the naked report of their fathers, as upon an uncertain ground it pleasedGod to bestow upon these fathers of the first age two great privileges. First they were endued with the spirit of prophecy, for ADAM prophesied of secret things that were done when he was sleeping, Gen. 2 ver. 23 And HENOCH the sevinth from ADAM prophesied in the first age of the world of things that are to be done in the last age of the world, Epist. jud ver. 14. 15. And LAMECH prophesied of his son NOAH, Gen. 5. Beside this, God bestowed upon these father's long life, so that ADAM lived until he delivered the Oracle of God spoken unto him to HENOCH, and HENOCH lived till he delivered the same to LAMECH, and LAMECH to NO, so that NO needed not to be in doubt whether the report of his father's concerning the Oracle spoken to ADAM was true or not, because it was conveyed to him by the hands of faithful witnesses of unsuspect credit, yea, holy Prophets delivered the holy Oracle of GOD to NO and holy Prophct of GOD also as they were. 
In the Second age,   
In the second age of the world, it pleased God to register his blessed will in write in the days of MOSES, and then tradition was nothing else but a page and handmaid to the written word of God. For true it is that God commanded fathers to tell their posterity the wonderful works of God in slaying the first borne of Egypt and sparing the first borne of the I ewes, Exod. 13. ver. 8. yet this tradition of fathers to their children was agreeable to the word of God written by MOSES, in so far that the posterity believed not the writings of MOSES, because they were agreeable to the report of their fathers, but rather the report of their fathers, because it was agreeable to the word of God written by MOSES: and so tradition in this age was a page and handmaid to the written word of God, neither do we read after the word was written that God commanded fathers to tell anything to their children that was not expressly contained in the written word of God.  
In the last age of the world we should be more attentively 
In the last age.  addicted to the written word, and less to tradition, in regard the Apostles were moved to put the sum of their most wholesome doctrine in write, because their doctrine was not rightly reported, even by those who heard the Apostles teach as said is. And if the writing of the sum of their wholesome doctrine was a remedy devised by the Apostles themselves against false traditions & wrong reports of Apostolic doctrine, what injury do we to the Roman Church when we examine all their traditions by the rule of the written word, & that which is not agreeable to the written word, we reject it, as a doctrine neither catholic nor Apostolic, because that it is found light when it is weighed in the just balance of the written word of God. Now consider how damnable an inclination is in this our corrupt nature. When God revealed his blessed will by tradition men were not attentive to it, but preferred their lust unto the will of God revealed by tradition: for the sons of God saw the daughters of men that they were fair, and took wives unto themselves whom they liked, Gen 6. ver 2. And on the other part when God will needs reveal his blessed will by the written word, then will we fly to un written traditions, even to such as be repugnant to the written word. And so men become like to a shadow: when the sun shineth in the East, the shadow goeth toward the West, & when the sun goeth down in the West, the shadow inclineth to the East, so do men obstinately repine against the will ofGod. Beside this, we are to consider what great detriment hath ensued upon those who leaving the certainty of the written word, leaned upon the uncertainty of Apostolic traditions. Beside PAPIAS B. of Hicrapolis who fell into the error of the Chiliasts, CLEMENS ALEXANDRINUS travailed through many nations, but took better heed to tradition then to the written word of God, whereby it came to pass, that he filled his books called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with most ungodly and foolish opinions, as hath been declared in the history of his life.  
When we have said all that we can say, that place of the second epistle to the The ssalonians, cap. 2. ver. 15. ringeth so loud in their ears, that they can hear nothing that soundeth 
The word therefore to be considered 2. Thess. 2. ver. 15.  to the contraric: wherefore we are to consider the illative words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, therefore, which coupleth this verse with the preceding text, wherinto the Apostle admonished the Thessalonians of the coming of the Antichrist, whose coming is after the working of Satan in all power, and signs and lying wonders, ver. 9 And his coming shall be so strengthened by the hand of the devil, that he cannot be borne down but by the breath of the mouth of God, and brightness of his coming. Now to the end that the poor handful of the sheep of Christ may be saved from the deceit of the Antichrist, he exhorteth them to adhere fast unto the Apostolic doctrine which they had received both by word and write. Scripture is abused when it is wrested to another sense different from the meaning of the writer: but it is more abused when it is drawn to the clean contrary sense. This place is set down to teach us to beware of the deceit of the Antichrist by fast adhering to the Apostolic doctrine, but the Papists abuse it to make us believe that their traditions repugnant to the word of God should have alike authority with the writren word of God, which is the ready way to fall into the snare of the Antichrist, and not to be fred from his deceits. 
Christ doth great honour to the Scriptures.   
To conclude, like as DAVID did great honour to ABISHAI when as in great matters of weight & importance he took him to be his follower to view the host of SAUL, 1. Sam. 26. ver. 7. even so God doth great honour to his holy scriptures, when he useth them as an instrument to do his great works by them, Christ reigneth as a King, and he hath made his word to be the sceptre of his kingdom, Psal. 110. Christ is the shepherd of our souls, & the word is his shepherds staff, Ps. 23. Christ is the builder of his father's house, & the word is the measuring line of the building: Christ is our Saviour, and the word of God is the power of God to salvation toevery one that believeth, Rom. 1. ver. 16. Seeing Christ hath done so great honour to the scriptures, what are we that we should regard any thing spoken in the contrary? God grant we may conform ourselves to the will of Christ,  
Amen   

Of the doctrine of Devils,  
THe Heretics called Gnostici disallowed marriage, & allowed fornication, and the Heretics called Encratite damned the eating of flesh and drinking of wine as a sin, and abhorred the Epistles of PAUL, (as hath been declared in the history) and the Romanists themselves acknowledge that Gnostici and Encratitae were Heretics, and taught a doctrine of devils, as likewise the Manicheis (of whom we shall speak in the next century Godwilling,) but the doctrine of the Roman church concerning prohibition of marriage and meats is different from the doctrine of Gnostici, Encratitae and Manichaei. True it is, there is some difference concerning persons, times, & some other circumstances. For the Heretics called Gnostici damned marriage in all persons: the Roman church damneth it only in the person of Priests, & men having church orders. Likewise Eucratitae damned at all times the eating of flesh & drinking of wine: but the church of Rhyme only prohibits the eating of flesh at certain seasons, and upon certain days, such as in Lent, and upon Friday etc., and that without prohition of drinking of wine moderately. Thirdly the Manicheis counted the good creatures of God fl●…sh and wine to be in themselves polluted and unclean, but the Roman church thinketh not so, but for memory of the lords suffering, for mortification of the flesh, for preparation to receive the sacraments, and for testimony of obedience to the vicar of Christ, & successor of PETER. it is necessary to abstain in manner abovewritten. This difference is cast in to exeme the Roman church from the imputation of the doctrine of devils, yet is not the difference very great for the Roman church forbiddeth marriage, & meats to some men at all times, and to all men at sometimes: but consider again, that differences of magis and minus, that is, of more and less, do declare a communion rather than a contrariety, as IRENEUS speaketh, Plu. & minus non de his dicitur, quae inverse communionem non habent, & sunt contrariae naturae, & pugnant adversus se: sed de his quae sunt ejusdem substantiae, & communicant secum, solum autem altitudine & magnitudine differunt, lib. 4. cap. 22. As a little water, and a little fire differeth from a great water and a great fire, not in substance but in quantity: even so the Papists differ from the Manicheis, not in substance, but in the discrepance of Plus and Minus,  
The words of the Apostle are the ground whereupon all this treatise is founded. Now the Spirit speaketh euid●…ntly, that in the latter times some shall depart from the faith, giving beede unto spirits of error, and doctrines of devils, speaking lies in hypocrisy, having their conscience seared with an hot iron, forbidding to marry, and commanding to abstain from meats which God hath created to be receiu●…d with 
Defection in the visible Chu●…ch no new thing.  thanksgiving of them which believe and k●…ow the truth: for every creature of God is good, and nothing to be refus●…d, if it be received with thank●…sgiuing, 1. Tim. 1. 2. 3 4. In these words the Popish church will grant that the Mam. hets and other forenamed Heretics are damned, but they deny that these predictions of the holy. Apostle do damn the doctrine of the Roman church anent forbidding of marriage to some persons, and meats at some times as a doctrine of devils: crying out that it is not to be credited that God hath suffered the world to go astray in such ways so long time, and so many years. What is this, but as a wet sack wherewith a naked man is covered? (as a learned Pastor said) it is so far from arming him against the cold, that it increaseth his shuddering and grwing, even so this excuse utterly undoth their cause: they say God would not have suffered his visible Church to have erred so many years, but the Apostle PAUL saith otherwise, that the Spirit speak th' evidently that in the latter times some shall depart from the faith: so that it is not a wonderful thing to see apostasy fall out in the bowels of the visible Church, and the golden calf to be worshipped by carnal israclites, Exod. 32. But it is a wonderful thing indeed to see sincerity of doctrine and purity of manners to continue long among the very watchmen of the Church: so prone and bend is the world to defection, that sometime the ordinary watchmen cannot declare where Christ is, whom the soul of the Church loveth, Cant. 3. ver. 3.  
Secondly consider that the doctrine of prohibition of meats and marriage is called a defection from the faith & a doctrine of devils. When these odious styles are applied to Gnostici, T atiani, Or Encratitae, Montanistae and Manichai and others: all this is heard patiently without stir and excess of choler: and why? because the ancient fathers examining all these opinions according to the rule of the word of God, have found them heretical opinions But when we come nearer to say, that the prohibition of marriage in some persons, and the prohibition of meats at some times, is also a doctrine of devils, and a defection from the faith, O then it is cast in as a wall of brass, that the ancient fathers who damned all the forenamed heresies, yet liked very well of supplications & prayers to be made to God every Friday, and consequently of abstinency from delicate meats for the furtherance of prayers in remembrance of the Lords suffering, Sozomen lib. 1. cap. 8. And like wise that Priests should be chaste and continent, Socrat. lib. 1. cap. 9 And to damn these opinions also, is all on●… as if we should damn all antiquity and imagine that the truth was ever buried 
Differences between the ancient fathers and Papists of our time con cerningmeats and marriage. The Council of Ancyra.  since the Apostles days until our time. To this I answer that the fathers are not to be balanced with the Papists of our days in the opinion of meats and marriage: for many causes: first, because the fathers of the first 300. years made no laws and constitutions to astrict the consciences of men in matters of meat and marriage as the Papists of late days have done. The Council of Ancyra (which is a town in Galatia) clearly manifesteth unto us what was the custom of the ancient Church, in admitting men to ecclesiastic offices, namely this. If a man in time of his ordination did protest that he had not the gift of continency, but that he was purposed to marry, and after his ordination, he married a wife, he remained still in his ministetie. But so many as in time of imposition of hands did profess continency & abstinence from marriage, if afterward they married they were debarred from their ministry, Tom. 1. Concil. Here evidently appeareth, that in the primitive Church there was no law made anent prohibition of marriage to men in spiritual offices. In like manner we read under DECIUS the sevinth persecuting tyrant (of whom mention will be made in the third century) that DIONYSIUS B. of 
Dionysius Bishop of Alexandria a married man.  Alexandria was a married man, and had children, and that by the great providence of God both he and his children escaped the hands of the cruel enemy who was laid in wait for him to take him. Yea and after the Nicene Council, the assembly gathered at Gangra a town in Paphlagonia detested the opinion of EUSTATIUS who admiring the monastic life, as a conversation angelical began to damn marriage, 
The Council of Gangra.  and to persuade married women to separate from the company of their husbands, and to persuade the people not to receive the holy sacraments from the hands of married preachers. But when the father's convened in the Council of Gangra pondered the opinion of EUSTATIUS in a just balance, they found it to be cursed and execrable, not only in the question of marriage, but also anent his doctrine in prohibition of meats: for he thought that a religious man who eated flesh, by so doing was cut off from the hope of better pleasures which God hath laid up for saints in heaucn But let us hear a few of the Canons of the Council of Gangra, Tom. 1. Concil.  

CANON 1.  
If any person vituperat marriage, and will detest a faithful woman, because the sleepeth with her husband, and counteth her to be culpable, and that she cannot enter into the kingdom of heaven, Let him be accursed.   

CANON 2.  
If any man condemn him who in faith, and religion eateth flesh (that is neither mixed with blood nor sacrificed to idols) as if by such participation of flesh, he wanted hope, Let him be accursed.   

CANON 4.  
If any man make difference, and will not receive the oblation from a preachers hand when he ministereth it, because he hath a wife, Let him be accursed.   

CANON 10.  
If any person keeping virginity for the Lords sake, extol himself above those that are married. Let him be accursed. In all these constitutions of the council of Gangr●…, there is no usurpation of authority over the conscience in matters of marriage and meats. Secondly, because even at that time, when custom without a ratified law had brought in an use in the Church of God, that unmarried men should be admitted unto bishoprics and spiritual offices rather than others. Yet when such continent men could not be had, GRATIANUS himself witnesseth that a married man was admitted by PELAGIUS I. Ann. 556. to be Bishop of Syracuse, Distinct. 28. Thirdly the fathers of ancient time spoke reverently of marriage: but the Papists of late days have called it a work of the flesh, and the error of the Nicolaitanes. 
The probibition of meats and marriage is an apostasy from the faub.   
These two doctrines of the prohibition of meats and marriage are called an apostasy from the faith, and indited by the spirit of error. Here it may be objected that the Apostle PAUL himself who writeth this, in another place saith, that the Kingdom of God is neither meat nor drink, but righteousness, peace and joy in the holy Spirit, Rom. 14. ver. 17. How then is that thing to be counted an apostasy from the faith wherein no matter is touched that pertaineth to the Kingdom of God? To this I answer, that there is a great difference between abstinence from meats, and prohibition of meats: for these whose conscience is weak will abstain from many meats, and content themselves with herbs, Rom. 14 ver. 2. as it were contenting themselves with the food of the beasts rather than that their mouth should eat that thing that should perturb their conscience: but such men as take upon them authority to forbid to eat meats that are created by God to the use of men, they usurp authority over the conscience of men, binding where God hath loosed, & losing where God hath bound, and mixing heaven and earth through other, as if men on earth should have such absolute sovereignty over the conscience, even as the God ofheaven hath. This is called an apostasy from the faith, not because all defection is finished in this, but because all defection is grounded in this one point, to set a mortal man in the chair of God, & to attribute unto him such absolute soverainitie over ourconscience as God had over the conscience of ADAM, Gen. 3. as miserable experience hath clearly manifested in the Popedom. Doth not the Apostle PAUL crave that the service that we offer to God should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a reasonable service, Rom. 12. ver. 1, But when we are led away either with the conceits of our own hearts, or yet when we cast off the 
Our service to God should be a reasonable service.  yoke of God, and stoop down the neck of our conscience under the laws of mortal men in (matters of religion what equity of reason is kept in such doing to match and equal ourselves or others to God.  
Moreover the A post. PAUL foretelleth that these backsliders 
The Popish church speak lies in hypocrisy rather than old Heretics.  from the faith should speak lies in hypocrisy, having their conscience seared with an hot iron, 1. Tim. 4 ver. 2. These words cannot be properly applied to the old Heretics of whom we have spoken, who ascribed the institution of matrimony to Satan, & the creation & procreation of mankindunto the devil, because they spoke not falsehood in hypocrisy but in open blasphemy: & therefore they might have been easily discerned & avoided yea, in other heads of their doctrine concerning the nativity and death of Christ, they were so blasphemous that in the word putatiué natus, mamfestatus, mortuus, they were the very advocates of the devil, lrens. lib 3. aduérsus Valent. cap. 20. & 39 But in the Popish church the laws forbidding marriage to some men, and meats at sometimes are so coloured with appearance of holiness, that the forgers of such laws in hypocrisy had need to be pointed out by the finger of God in his word, to the end that no mask nor vizard put upon ungodliness should pervert the understanding of men. But the more subtle hypocrisy that should be used, the more vigilant and wakrife should the Lords forewarned people be, that they were not deceived by lies spoken in hypocrisy.  
Likewise the Apostle foretelleth that these deceivers should have their ' consuence seared or cut off with an hot iron. In 
What is meant by a cons●…ence seared with an hot iron.  which words the Apostle alludeth to members of a body, first feastered, next senseless, and thirdly cut off with an hot iron. So are the conscience of those deceivers, f●…st cankered with error, next past feeling, (albeit wholesome admonitions be used for reclaiming them from error) & last of all, their conscience is a rotten thing, and utterly cut off. Wherein it is to be marked that feeling of all senses is most necessary, & a most unseparable companion of the life, begun when the sensitive life beginneth, and ending when it endeth: so that to be past feeling is all one as to be utterly dead in body or conscience. But let us see to whom this can be justly applied. If we call to mind the obstinacy of the old Heretics, true it is that they were sens●…sse men, of whom IRENEUS justly said that they counted themselves not overcome by the power of the truth so long as they adhered fast unto their error. As if an impudent fellow who wrestleth and is overthrown, and is lying on his back on the ground, yet he would deny that he is overthrown, because he sticketh fast by the grip of his adversaries garments, Iren. lib. 5. adversus Valent. But apply this to the Papists of our days, and we shall find them tenfold more senseless & obstinate than the old Heretics were: for they have found out means to harden their hearts in error, that when they are a thousand times convicted by the clear shining light of the Gospel, than the authority of their Church, and opinion that it cannot err, doth lock them up so fast in the bands of the devil, that all the travel taken upon them is spent in vain, they remain senseless, having their conscience seared with the hot iron of Satan, as the Apostle speaketh.  
In particular the Apostle pointeth out two heads of doctrine, 
Forbidding and bidd●…ng words of authority.  that deceiving teachers should maintain, to wit, they should forbid marriage, and they should command to abstain from meats. Mark these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, forbidding and commanding. The word commanding is not in the Greek text: but EPIPHANIUS thinketh this ellipsis must be supplied by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, commanding to abstain from meats: both these words are imperious, and pointing out men in authority, and practising their sovereignty in all things, wherinto the eminent power of a Sovereign is manifested, he biddeth, forbiddeth, he maketh laws and constitutions, the disobedience whereof bringeth the contraveeners under fear of great punishment: even so the deceivers of whom the Apostle speaketh in matters of marriage & meats should not be content to tell their opinion, & to allure by persuasive reasons others to embrace their opinion but being mounted up in high authority, they should command to abstain from meats and they should enterdite marriage to some persons with authority, adding pains to the commandment, that the contraveeners should be deposed from their office, they should be counted Heretics, they should be condemned to hell: beside all other civil punishments which magistrates addicted to their authority could inflict. These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, forbidding and bidding cannot be applied to Gnostici, Encratitae, nor yet to the Manicheans of the next century, because they had no sovereignty nor power to command. Yea MANES himself was excoriat and put to death by the king of Persia, as SOCRATES writeth lib. 1. cap. 22. and that for a light cause, by reason he could not cure his diseased son. But the words of the Apostle clearly declareth that he speaketh of men furnished with authority to bid abstain from meats, and to forbid marriage, and this agreeth well with the Roman Antichrist and his usurped authority.  
Notwithstanding of all these laws made in the Roman church and strait prohibition of marriage to the clergy, we ought to follow the example of Christ's disciples, who after that they knew that celestial voice that sounded from heaven in time of Christ's Baptism, This is my well-beloved Son in whw I am well pleased, hear him, Mat. 3. They closed their ears, and locked up their hearts from hearkening to any voice in the earth that spoke the contrary, some said that he was ELI AS, other said that he was JEREMIAS or some of the old Prophets, but the disciples hearkening to the voice that came down from heaven, said that he was the Son of the living God, Mat. 16. Even so, whatsoever the men in this world speak of marriage, the trumpet of God sounding in 
We ought to hearken unto the voice that cometh down from heaven.  his word alloweth marriage and pronounceth a blessing unto it, Psal, 128. And the Apostle saith, Marriage is honourable in all persons, Heb. 13. ver. 4. but the honour that the Roman church giveth to marriage calling it an holy sacrament is like unto the purple garment wherewith the soldiers clad Christ, and yet they spared not to buffet his blessed face: even so the church of Rome in one word will call marriage an holy sacrament, in another they will call it a work of the flesh, and a state uncompetent to dispensators of heavenly 
Similitude.  mysteries. But let them bark against marriage as the dog's bark against the moon until they be weary of barking, this, word standeth fast, Blessed are they that fear God and walk in his ways, Psal. 128. And this is spoken of persons married, yet from my heart I like the words of CHRYSOSTOM who inculcats in our ears the word of fearing God, & declareth, that albe it all that came to the altar without a lawful calling, had an evil success, as CORAH & his retinue, yet not all that came to the altar with a lawful calling had a good success: even so every one that goeth in unto an harlot, is accursed of God, but every one that goeth in unto his own wife is not blessed of God, but only he who feareth God, Chrysost in epist Heb. cap. 11. homil. 33.  
Followeth now in the words of the Apostle that men should be bold to forbid meats which God hath created to 
Great arrogancy in prohibition of meats.  be received with thanksgiving. No doubt but the Apostle here setteth down as two opposite things God & man, God creating, blessing & permitting the use of created & blessed creatures to man with thanksgiving. And on the other part arrogant fellows starting up & correcting the wisdom of God, & saying, albeit God hath given liberty to eat of such & such meats with thanksgiving, yet for many causes such liberty must be restrained, & eating of flesh on Friday must be as great a sin as the eating of the forbidden tree. What it this but a plain spitting in the face of God? As if he who hath taught us the way to eternal life, could not also in his blessed word reach us how to eat & drink. Truly the whip is meet for the back of the fool, & he who will needs be wiser than God in any thing, if it were but in the precepts of eating & drinking he is more worthy to be scourged out of the Temple of God than the buyers, sellers & money changers, joh. 2. For the buyers & sellers albeit they made merchandise into a place appointed for another use: yet no unclean beast nor fowl was brought in into the temple to be bought or sold: but these miserable wretches will make the very clean creatures of God unclean at their pleasure, which is no less fault, then to fetch in an unclean beast into the Temple of God.  
Next it is to be marked in the words of the Apostle to 
Arrogancy mixed with foolishness.  whom belongeth the use of the creatures of God namely to the belcevers only. Here the Apostle declareth that there is foolishness as well as arrogancy in the question of meats. It is arrogancy (as we have already spoken) to be wiser than God's word in this matter of meats, & it is as great foolishness to fear that we shall be polluted with moderate eating of the creatures of God. It is not eating of flesh that will defile us, but rather fleshly affections of an heart that is not renewed by faith, that defileth a man, as our master Christ speaketh. That thing that entereth into the mouth defileth not the man, but that which cometh out of the heart. Mark 7. ver. 18. As if a corpulent fool sweeting and blowing into an hot summer day should take up his staff, and beat his own 
Similitude.  shadow, yet is not his shadow the cause of his grievance, but the fatness of his own belly: even so foolish men are afraid to be polluted with meats, but indeed it is the foolishness of an unbelieving heart that polluteth a man. It is a custom 
Similitude.  among men, when they would handle a fine & white linen cloth, they look to their hands, lest their foul and filthy fingers defile the cleanness of the cloth: even so when we meddle with the creatures of God, take heed to our conscience, lest it being polluted with infidelity it make Gods creatures unclean unto us, as the Apostle speaketh, Unto the pure all things be pure, but unto them that are defiled and unbelieving is nothing pure, but even the mind and conscience of them is defiled, Tit. 1. ver. 15.  
Now consider whether or not the spirit hath spoken evidently and given a clear warning to the last age to beware 
The last age of the world more senseless than the first.  of false teachers: yet is the last age more senseless than the first age of the world that was drowned with a flood of waters. God spoke not in secret but openly to NO the righteous preacher, Gen. 6. and God spoke not only by word, but also in deed by the building of the Ark, Heb. 11. ver. 7. yet would not the first age take warning, but lived in deep security, and was drowned with waters. But the last age of the world is more benumbed than the first age was. In the last age the spirit speaketh evidently, but men will not hear: the spirit ordaineth this prediction to be written, but men will not read nor ponder, nor understand the forewarning of the spirit: the spirit pointeth out by the finger of his word who are the deceivers of whom we should beware, to wit, men who teach a doctrine of devils, forbidding marriage and meats which God hath created for the use of man with thanksgiving. For all this threefold warning, in word, in write, and in particular demonstration, yet the last age cannot hearken to the warnings of God, because God hath determined to destroy the most part of them, as he did the uncorrigible sons of ELI, who would not hearken to the counsel of their father, 1. Sam. 2. ver. 25. The men of this age are like unto a deaf, ignorant and foolish 
Similitude,  fellow: one cometh to him and crieth loud, but he heareth nothing at all, than he beginneth to set his mind in write, but that also profiteth nothing, because he cannot read: In end he beginneth to sign with his finger, but he taketh no notice that way, because he is a fool, and the last age of the world in not receiving so evident & so clear a warning hath kithed deafness, dullness, ignorance and foolishness.  
It may now be objected, hath the Apostle PAUL soretolde only the hypocrisy of the Roman Antichrist in the 
Both blasphemy and hypocrisy in the matter of marriage and meats is condemned by the Apostle.  matter of marriage and meats? and is there nothing foretold anent these ancient Heretics, specially Encratitae & Manichaei, who uttered and dispersed in the world a doctrine of devils, that it was a sin to eat flesh, that wine was the gall of the Prince of darkness, that marriage was an evil thing, and a mean to bring in captivity a part of the substance of the good God, namely the soul, within the bands of the substance of the prince of darkness, that is, within the body, hath the Spirit of God (I say) foretold nothing of these vile heresies in this prediction? I answer, That the Spirit hath both foretold the hypocrisy of some, and the open blasphemy of others. And this is insinuated in these words: For eue●…y creature of God is good, and nothing to be refused, if it be received with tha●…kesgiuing. Truly in these words the Apostle would turn our hearts both from blaspheming Manicheis, and from hypocrite Papists. The Manicheis say, that it is never lawful to eat flesh, and that the doing of it advanceth the kingdom of the prince of darkness. The Papists again say, that the eating of flesh on Eryday is a grievous sin: but what saith the Apostle guided by the Spirit? Every creature is good, and nothing to be refused, so that both the Manicheis speak blasphemously, and the Papists hypocritically: both willing to abridge Christian liberty, the Manicheis by their opinion, the Papists both by their opinion and authority. The Manicheis will needs have some creatures of God unclean at all times, the Papists will needs have men polluted by eating of flesh at sometimes, both these opinions are cut off in this word, Every creature of God is good. Mark that in this diversity of opinions of Manicheis and Papists, both of them shoot at one mark, to wit that Christ jesus shall not be the only Lawgiver in his Church, but something shall be abridged of that liberty that Christ hath given to his Church. Now the aiming and shooting at one mark is more forcible to prove the unity of Manicheis and Papists, than the diversity of opinions whereby either of them laboureth to attain to their intended purpose can prove their diversity, and therefore let the reader the less offend with this fellowship of Manicheis and Papists.  
These two diverse opinions shooting at one mark (as said 
The Papists more subtle ●…en the Manicheis were.  is) are both to be damned, but chiefly that opinion that with greatest subtlety and craft would thrust God out of his chair, and spoil him of his glory, not to be counted the only Lawgiver in his Church. And I do confidently compare Manicheis and Papists as AUGUSTINE compare●…h APOLLO and HECATE lib. 19 the civet. Det, cap. 23. disapprooving both of them, because both shot at one mark, to hinder people from Christianity, but HECATE more than APOLLO, because in praising of Christ as a just man, whom APOLLO dispraised as an unrighteous man, & justly condemned to death by the jews, yet she called him only a man, & not God, hindering people after a more subtle manner from adhering to Christianity then APOLLO did. And truly the Manich is by damning flesh at all times, as a creature in itself unclean. did not so great hurt to the Kingdom of God as the Papists, who grant that both flesh and wine are the good creatures of God, and yet they dare be bold to set out laws commanding men under the pain of cursing and condemnation, that they taste not flesh at some times. If these times were times of a public calamity, whereinto God by a secret voice latent in the trouble did cali us to fasting & mourning, & abstinence from fish flesh & wine, Isa. 22. ver. 13. than no new or uncouth yoke should be presented 10 men's consciences, but Christ's own yoke which we are commanded to bear, Mat. 11-but to appoint certain days of fasting and abstinence from this meat, and not from anothe●… meace is a novelty under the Gospel, and not the yoke of Christ, but of the Antichrist.  
Whereas mention is made of thanksgiving, the Apostle will not have us to set our hearts upon the creature & upon 
The grace of thanksgiving witnesseth that we enjoy both the gift and the giver.  the gift, but upon the Creator & the giver. Whatsoever delight we have in the creature, there is infinitely greater delight in the face of the reconciled Creator: and therefore lift up our hearts, & let our tongues be loosed to praise his blessed name from whose hands we have received the use of his creatures. This if we do, we have both the gift & the giver, and the presence of the giver shall not only sanctify the gift to our use, but also shall turn our water into wine, john 2. when as by the contrary, if we devour and glut up the benefits of God without thanksgiving, we have the gift without the favour of the giver, eating of God's creatures as the carnal I●…wes eated Quails in the wilderness, Numb. 11. ver. 33. and the wrath of God was kindled against them: and assuredly those who have the gift without the giver, some day their wine shall be turned into water. But there is not great controversy in this point, and therefore I pass it over in fewer words.  
In end the Apostle leadeth us unto a sure ground that may quiet our consciences, so that we shall not be troubled with 
We oug●…t 〈◊〉 be ruled by God's word i●… all things both corporat & spirisuali,.  the commandments of men, for bidding us to eat of meats which God hath created for our use, namely this, thatGod hath sanctified his creatures to us by his word, Gen. 9 ver. 3. And incase we join with this sanctification of them, prayers proceeding from faith, that we also may be sanctified, & receivegods creatures with a good conscience, there is not great peril whether we eat this or that meat moderately. Here mark that the Apost. in the very matter of meat & drink & corruptible food will have us to depend upongods word, & to think that we have not liberty to put one morsel of meat in our mouths, but so far as God giveth us allowance in his word, how much more in matters pertaining unto eternal life, we are to depend absolutely upon the undoubted assurance of Gods written word.  
In all this discourse it may seem that we lose the rains to licentious living, to eating & drinking. & marrying, and 
The conscience is subject to the yoke of God.  living wanton as the original world did, when they were drowned with waters, but it is not so indeed. Only in matters of religion we would have the yoke of the commandments of men taken off men's consciences, to the end that the yock of God's commandments only may lie upon the conscience according as Christ speaketh, Take up my yock upon you, Mat. 11. ver. 29. Yea in the very matter of meats & marriage, there is a time wherinto God calleth us to mourning, lamentation, baldness and sackcloth, Isa. 22. ver. 12. and to abstinence from eating of flesh and drinking of wine. Yea the very bridegroom must come out of his chalmer, & fast, and lay aside his costly apparel, to the end he may mourn with the humbled society of God's people, loel 2. ver. 16. And this cometh to pass whensoever the heavy hand of God is laid upon a family, upon a town, or upon a country, in the very calamity hinging over their heads, there is a secret voice of God calling them to humiliation and repentance with fasting and abstinence from all lawful pleasures: & when the Priest bloweth the trumpet in Zion, and sanctifieth a fast unto the Lord, he layeth not the yoke of men's commandments upon the consciences of men, but the yoke of God's commandments. For the Prophet bringeth in the Lord saying, that he calleth them to mourning, lamentation and to abstinence. The Lord is our Sovereign, commander and Lawgiver, having power to bid & to forbid at his blessed pleasure. Under this yoke will we gladly stoop: but the yoke of bondage that men would lay upon our consciences the Apostle PAUL expressly forbiddeth us to admit, but to stand to our liberty, Galat. 5. ver. 1. And so I conclude this treatise misliking & disaproving the loose rains of fleshly wantonness, but wishing from my heart that the bit of the Lord may be cast in our jaws, to turn us from the delight of earthly pleasures to the delight of that celestial city that hath a foundation, and whose builder is God.   
Amen.   

Of Succession.  
IT hath been the custom of godly men in all ages, who were descended from the loins of godly fathers, not to brag of their parentage, but to be so much the more ashamed of sin, that the unreproovable lives of their predecessors were a great testimony cóuicting them of some piece of defection. Therefore the Prophet ISAIAH bringeth in the Lords penitent people, in humble manner acknowledging, that they were not worthy that ABRAHAM and ISRAEL should once know them to be their posterity: but they entreat the Lord by a free forgiveness of sins to become their father, Isa. 63.. 16. But on the other part a wicked generation descended from godly parents could boast of their parentage, ' and say to Christ himself, ABRAHAM is our father, john 8. ver. 39 and again. We are not borne of fornication, we have one father, which is God, ibid. ver. 41. Notwithstanding of all this confident bragging of their parents, the Lord jesus who judgeth righteously, saith to carnal jews. Ye are of your father the devil, and the lusts of your father ye will do. He hath been a murderer from the beginning & abode not in the truth, because there is no truth in him When he speaketh a lie, then speaketh he of his own: for he is a liar, and the father thereof, john 8. ver. 44. This place of scripture will clearly prove that God will nothing regard the vain ostentation and vaunting speeches of men who brag of their descent from godly parents, and their succession to godly preachers: yet the dissimilitude of their faith and manners from the faith and manners of their predecessors declareth that they are the very children of the devil.  
In this age I find succession whereof the Romans brag so much to be in some reverent regard. For IRENEUS Bishop of Lions in France reasoning against VALENTINUS & MARTION, whose errors have been before declared, to confute these Heretics, he bringeth in the succession of the Roman Bishops. After PETER (saith he) were LINUS and ANACLETUS, and CLEMENS, and EVARISTUS, and ALEXANDER, and SIXTUS, and TELESPHORUS, and HYGINUS, & PIUS, and ANICETUS, and ELEUTHERIUS the twelfth from the Apostles. Now, saith IRENEUS, these received the wholesome doctrine from the Apostles, and delivered it faithfully to others, yea & some of them also sealed it up withtheir blood. Yet none of them spoke such things concerning God the father & his son Christ jesus, as VALENTINUS, MARTION and BASILIDES have spoken. Therefore he condemneth their doctrine to be false and heretical, Iren lib. 3. cap. 3. contra Valent.  
Now the followers of the Roman church demand why we do not as reverently esteem of the succession of Roman Bishops now, as IRENEUS did of old, & why do we not count them to be Heretics who bring in a new doctrine not agreeing with the doctrine of the B. of Rome as IRENEUS counted VALENTINUS, MARTION, and BASILIDES Heretics, because they uttered a strange doctrine which the B. of Rome had not received from the hands of the Apostles? To this I answer, that we count reverently of all the Bishops of Rome who kept faithfully that form of wholesome doctrine which they received from the Apostles. Yea and we count them Heretics also who depart from that verity which LINUS, ANACLETUS, CLEMENS, and the rest received from the Apostles. But the question standeth in this, whether these holy fathers, of whom JRENEUS maketh such reverent record, received from the mouths of the Apostles, & preached to the world such heads of doctrine, as are now sounded in the Roman church, that is, invocation of Saints, worshipping of images, plurality of mediators, of intercession, purgatory and infinite other things. As concerning the Apostles, the sum of their doctrine is contained in their writings, & they taught not LINUS, ANACLETUS, CLEMENS, otherwise than they taught the rest of the romans, the Corinthtans, Galatians, Ephesians, the inhabitants of Pontus, Cappadocia. Asia, Bythinia, 1, Pet. 1. And in all their writings 
The cause wherefore the succession of Romam Bishops was magnified of old.  there is no mention of invocation of saints, worshipping of images, etc.  
The cause wherefore godly fathers rejoiced in the succession of the Bishops of Rome was this, because they were nearest to the danger of persecuting tyrants, and kept the faith of Christ most inviolably. Many of them were martyrs: such as ALEXANDER, SIXTUS, TELESPHORUS, and ANICETUS. Others were Confessors, who suffered prisonment, poverty, and diverse other rebukes, albeit they were not put to death for the Name of Christ. And what marucll was it, that these who loved Christ had their hearts inflamed with a love of this holy succession, whose commendation was purity of wholesome doctrine received from the Apostles, whose glory was sufferings, and whose pre-eminence was examples of constant continuance in the true faith. And like as the days of MOSES and JOSVA were happy days: they had among them the Tabernacle of God, and therewith also the Ark and propitiatory, which was the glorious ornament of the Tabernacle: so were the days of these holy father's happy days, having personal succession from the Apostles, and therewith succession of true doctrine, the glorious ornament of personal succession. As concerning the decretal Epistles falsely ascribed to them, we shall speak hereafter in the head of supremacy Godwilling. But when all these things are inlacking for which the succession of the Roman Bishops was regarded in this century, and men erring in the true faith of a long time possessed the chair of Rome, what availeth it to glory of that old commended succession, when the glory of true doctrine, patient suffering, constant perseverance in the Apostolic doctrine is utterly lost among them? so that the succession whereof the Roman Church now glorieth, is not unlike their transubstantiation, wherein are accidents without a subject: & in their succession are persons of men succeeding one to another without purity of doctrine.  
In Scripture we find succession to be counted of according to the greatness of the promises annexed to the succession, 
The succession of David.  as namely the succession of DAVID, of whom God said His seed also will I make to endure for ever, & his throne as the days of heaven, Psal. 89.. 29 & again ver. 35. 36. I have sworn once by my holiness that I will not fail David, saying, his seed shall endure for ever, and his throne shall be as the Sun before me. Here are ample promises to DAVID & his succession confirmed by the lords oath, & by the Sun & Moon as faithful witnesses in heaven. And that which was more than all the rest, this succession of DAVID was a line leading to the great King Christ jesus, who should sit in the throne of his father DAVID, & of his kingdom there should be none end, Luc. 1. for all these causes the succession of DAVID was greatly regarded. Yet it is to be marked that all the promises, oaths, testimonies, & honours did not carry with them a necessity, that every successor of DAVID should be in faith and religion like unto DAVID, but rather God foreseeing the contrary, faith, If his ch●…ldren forsake my Law, and walk not in my Judgements: if they break my statutes and keep not my ordinances, then w●…ll I visit their transgression with the rod, and their iniquitte with strokes, ibid. ver. 30. 31. 32. I suppone that no succession ever had more glorious and ample promises then the succession of DAVID, yet these promises inferred no necessity that every king sitting on the throne of DAVID should be heir also of the religion and faith of DAVID as well as of his kingdom. And therefore to infer upon this ground, that ample promises are made to the Apostles & their successors, that every one who succeed to the Apostolic chair, shall keep the true faith of the Apostles, it is but a foolish and impertinent conclusion. If any man shall reply that this was a succession of civil governors, but the question now controverted is anent succession of Bishops and men in a spiritual calling. True it is that DAVID'S successors succeeded to a civil government, yet seeing this succession was ratified by the oath of God, and led also to Christ who is sovereign Lord both of soul and body, whatsoever privilege of standing in a good estate can be alleged in any succession, the pattern of it is to be found in the succession of DAVID. But this privilege that the successors of DAVID cannot err in the true faith is not found no not in the great succession of DAVID.  
Now to come to ecclesiastical succession. The priesthood of AARON was institute by God, Numb. 17. ver. 5. It was confirmed 
The succession of Aaron  by the miracle of the budding rod, ibid. ver, 23. The usarpers of AARON'S office without a calling were also miraculously destroyed by fire that came down from heaven, Numb. 16. Others were debarred from it even in the days of NEHEMIAH, Nehem. 7. ver. 64. This succession of AARON was personal, the son succeeding to the father in the Priesthood, except some mutilation of a member or impotency did hinder, or any such like cause. After AARON ELEAZAR and his son PHINEAS & ABISHVA PHINEAS son, and BUKKI, & HUZZI, ZERACHIA, MERAIOTH, AMARIA, ACHITUB, ZADOK, AHIMAAZ, 1. Chron. 6. ver. 50. 51. 52. 53. Many others after them were Priests of the stock of AARON, yet did not all keep fast the faith and religion of AARON: yea, some Priests of AARON'S stock were notable Idolaters & men-pleasers, such as VRIAH in the days of AHAZ king of Juda, who set up an altar at the king's commandment, according to the similitude of the altar of Damascus, and offered sacrifices thereon, 2. Reg. 16.  
Anent the succession of the Prophets, even when one good man succeeded to another good man, the history of 
The succession of the Prophets.  scripture clearly declareth, that men pointed out by God himself successors to an office, yet by this are they not made succ●…ssours to their gifts: for ELIZEUS was pointed out by God as successor to ELIAS in his prophetical office, 1. Reg. 19 ver. 16. yet by this was he not successor to his gifts as ELIZEUS petition of a double measure of the spirit of ELIAS clearly declareth 2. Reg. 2 ver 9, If the gift did necessarily accompany the succession, what needed ELIZEUS to be careful of the gift, seeing he was sure of the succession? The holy Apostles of Christ have had a succession, & shall have unto the end of the world, to whom belongeth the promise of Christ, Behold I am with you unto the end of the world Mat. 28. 20 But who are to be called true successors of the Apostles, we 
The succession of the Apostles.  have declared already in the 1. century, taking our ground out of scripture, Act. 20, 29. And out of Nazian. in laudem Athanasii, that darkness succeeding to light is not counted the true successor of lignt for the dissimilitude that is between darkness & light. But here the question ariseth, whether or not all Churches keeping the holy Apostolic doctrine are bound to show in write their succession from the Apostles●… as the Priests of the stock of AARON after the captivity produced in write their lineal descent from AARON, Nehem. 7. To this Tertul answereth, lib. the pres●…ript. adversus baret. that Churches truly keeping the Apostolic doctrine, albeit they could not show in write their succession from the Apostles, yet are they to be counted Apostolic Church's propter consang vinitatem doctrinae, that is for their consanguinity of doctrine.  
But to come nearer, and to examine whether the Roman church hath kept Apostolic doctrine in their succession, 
The alleged succession of the Roman Church spotted with heresy, schism and idolatry.  without all spot of heresy (as they affirm) or not. And first the chair of Rome was not free of the heresy of EUTYCHES, as clearly appeareth by the sixth general Council which was the third of those Councils which were gathered at Constantinople in the 12. year of the empire of CONSTANTINUS, POGONATUS. Ann. 681. Buco●…. In this Council MACARIUS' Patriarch of Antiochia, and STEPHANUS his disciple stood up & pertinaciously defended the error of EUTYCHES, & were excommunicate by the Council: yet they had defended their opinion by the Synodicke letter of HONORIUS sometime B. of Rome written to SERGIUS B. of Constantinople. Wherein it was clearly known that HONORIUS was infected with the error of EUTYCHES: for the which cause HONORIUS B. of Rome after his death in the sixth general Council was also excommunicate as an Heretic, Tom Council hist. Magdeb. This is not unknown to some writers, who notwithstanding defend this opinion that the Bishop of Rome cannot err in matters of ●…aith. ONUPHRIUS saith that the Acts of the sixth general Council containing a condemnatory sentence against HONORIUS Bishop of Rome were corrupted by the Grecians, and that the Canons of this Council as they are set forth are supposititious and false. Forsooth ONUPHRIUS is a worthy advocate to plead such a bad and reprobat cause. The faith of the Romanists leaning upon two main and principal grounds, upon the authority of the Bishop of Rome, and upon the authority of general Councils, ONUPHRIUS to uphold the one, undoth the other, and to clear HONORIUS of all suspicion of heresy, he bringeth the general Council under a suspicion of falsification. Then let ONUPHRIUS either produce the true and uncorrupt acts of the sixth general Council, which he will never be able to do, or else for all his fectlesse apology HONORIUS name is spotted with the blame of heresy. And of late days the Roman chair hath not only renewed, but also doubled the heresy of the Collyridians damned in the days of EPIPHANIUS. For the Collyridians gave only some piece of divine 
The heresy of the Collyridians renewed & increased by the chair of Rome.  honour to the blessed virgin the mother of our Lord: but the Roman Bishops in suffering by their toleration, connivence or rather allowance, the Psalter of our Lady (as they call it) to be printed, diwlgat and used by Christian people, wherein all the honour due to Christ, not excepting the sitting at the right hand of the Father, Psal. 110. is all attributed unto the virgin MARIE. In so doing, I say, they have not only renewed, but also doubled the heresy of the Collyridians.  
In the Council of Basil gathered Ann. 1431. EUGENIUS 4 
Eugenius 4. B. of Rome a notable schismatic.  then B. of Rome was deposed by the general Council of Basil as a notable schismatic and perturber of the peace of Christ's Church. Yet his name is in the roll of the succession of Roman Bishops, and all these who have sitten in the chair of Rome since the days of EUGENIUS 4. are successors to a perjured schismatic justly deposed by the general Council of Basil with consent of the Emperor SIGISMOND. Now let Romanists advise whether they will blame the general Council or the Bishop of Rome EUGENIUS 4. If they blame the general Council, than the general Council may err, even in great & fundamental points of their own faith, for it leaneth upon the authority of the B. of Rome & Councils. And if they will blame EUGENIUS 4. as a schismatic & worthy of deposition, then is their succession whereof they glory so much, utterly cut off since the days of EUGENIUS the fourth.  
As touching idolatry, I dare boldly set the Roman chair in higher degree than the idolarrous Jew's of old, of whom 
The chair of Rome defiled with idolatry.  JEREMY speaketh, that according to the number of their cities was the number of their gods, jer. 2. ver. 28, Now there are not so many cities in Juda, as there are Angels, Apostles, martyrs and Saints in heaven, to whom the Roman chair giveth the glory of Christ, & maketh them mediators of intercestion. Therefore it is an impudent presumption to brag of Apostolic succession, when as by heresy, schism and idolatry they have so oft fallen, and yet continue in falling away from the footsteps of the Apostles.  
Now because commonly like errors have like grounds, let us consider what was the ground of the error of the succession 
Lkeerrours have like grounds.  of AARON, and thereby may easily be discerned the ground of the error of the alleged Apostolic succession. The posterity of AARON being reproved by JEREMY the Prophet, took the reproof in a very evil part, supponing that they were exemed from error in matters of religion, because of the promises of God made to the tribe of LEVI: & therefore they say, Come and let us imagine some devise against Jeremiah: for the L●…w sh●…ll not perish from the Priest, nor counsel from the wise, nor the word from the Prophet. Cone and let v●… smite him for his tongue, and let us not tak●… heed to his words, jer. 18. ver 18. The promises made to the tribe of LEVI are contained Deut. 33 ver. 8. 9 10. 11. And after the captivity of Babylon, MALACHI making an ample declaration of the promises made to LEVI saith, My covenant was with him of life & peace: & Igave him fear, & he feared me, & was afraid before my name. The Law of truth wa●… in his mouth, and there was none iniquity found in his l ps: he walked with me in peace and equity. & did turn many away from iniquity. For the Priests lips should preserve knowledge, and they should seek the Law at his mouth: for he is the messenger of the Lord of hosts. Mal. 2. ver. 5. 6. 7. Of this promise of God spoken by MOSES, and long after amplified by the Prophet MALACHI, many did collect that the successors of AARON & LEVI could not err in religion: but how erroneous & false this conclusion was, the words of the Prophet MALACHI immediately after following do declare. But ye are gone out of the way, ye have caused many to fall by the Law, ye have broken the covenant of Levi, saith the Lord of Hosts, Mal. 2. ver 8. If we had no further to allege but these two testimonies, that JEREMY & MALACHI did reprove the successors of LEVI & AARON of great errors & defection, notwithstanding of the promises made to them & their posterity, yet these two witnesses being Prophets of God do abundantly prove, that promises made to LEVI and AARON do not exeme their succession from error in religion.  
But mark another circumstance in the ground of this error of AARON'S succession, which was this. God made a promise conditional, which they supposing to be absolute, took liberty to do what they lifted. The conditions are 
The Roman church like to the successors of Aaron,  clearly set down by the Prophet MALACHI, cap. 2. If they feared God & converted others from their wicked ways, & kept the key of knowledge, than they should be counted the Ambassadors of the Lord of hosts, but these conditions being broken, & they having gone out of the way, & having caused many to fall by the law, & having broken the covenant of LEVI, they were so far from being counted the Ambassadors of God, that God made them vile before all the people, ver. 9 Yea & the Lord cursed them, & cast dung upon their faces, even the dung of their solemn feasts, & made them like unto it, ibid. ver. 3. This was the tragical event of AARON'S successors, who opened one of their ears to hear the promise of God, but closed the other ear from hearing and marking the conditions that were required of them to whom the promise was made.  
The Roman Church not unlike to the successors of AARON, have their ear opened to hear the promise of God made to the Apostles & their successors in these words, Behold I am with you unto the end of the world. Mat, 28, ver. 20. but they close their ears from hearing the condition required of the Apostles & their successors contained in the same verse in these words, teaching them to observe all things whatsoever I command you. Although they teach a doctrine repugnant to Christ's commandment, yea and a doctrine of devils as PAUL speaketh, 1. Tim. 4. yet must they be counted the Apostles successors, and that Christ is with them, & that 
What inconuenients follow if the promise made to the Apos●…les successors be absolute.  they do not err. But God will cast their dung in their faces and make them like to it, that is, vile and filthy, as he did unto the Priests of the succession of AARON.  
If any man will obstinately contend that the promise made to the Apostles and their successors was absolute and not conditional, consider the inconuenients that will follow. Seeing this promise was not made to PETER only, but also to all the rest of the Apostles and their successors, then as none of the Roman Bishops can err in religion, because they are the successors of PETER as they allege: so in like manner the Bishops of jerusalem, Alexandria, Antiochia, Ephesus, Philippi, Thessalonica, Corinth, & diverse other places are all exemed from error, because the Apostles and Evangelists preached and constitute Churches in allthese places, & they are successors to the Apostles in that same sense that the Bishops of Rome are successors to PETER. And if none of all these can err, what privilege hath the church of Rome above all other Churches? Or how can that be performed which was foretold by the Apostle concerning apostasy that should fall out, & the revelation of the man of sin. & child of perdition, 2. Thess. 2? For all the successors of the Apostles being exemed from error, what place could be given to the Antichrist, or what door could have been opened to MAHOMET, by whose delusions the Oriental Church hath been so miserably abused?  
But seeing the Apostles had some extraordinary things, 
The Apostles had calling, g●…es & prerogatives extraordinary.  such as calling, gifts and prerogatives: They were called immediately by Christ, and were taught immediately by his Spirit and mouth, Gal. 1. They received from heaven the gift of tongues and languages to utter this celestial knowledge to all tongues & nations, Act. 2. They had power by imposition of hands to confer to others the gift of the holy Spirit, Act, 8 With these extraordinary gifts they had also extraordinary prerogatives, that in teaching the doctrine received from Christ, they should not err. Now these who call themselves successors to the Apostles, they dare not claim to the Apostles immediate calling, nor yet to their extraordinary gifts, but that which of all the rest was most extraordinary to the Apostles, viz. to be exemed from error in teaching and writing, that is so fast adhered unto, that it is one of the principal grounds of the Roman faith in our days, that the Bishop of Rome cannot err in faith and religion. Yea so infortunate are the Bishops of Rome of late days, that they would climme up to the highest top and pre-eminence of Apostolic dignity to be exemed from error, when as in things of less importance they cannot attain (as we speak) to the Apostles garters.  
This proud conceit of Apostolic succession with power of binding and losing, & exemption from error, made some of the Bishops of Rome so high minded, so vain and ridiculous, that learned father's convened together in Councils, thought their pride more worthy to be received with scoffing words, then with prolix refutations. Example whereof we have in a Council gathered at Rome in the time of the Emperor OTTO the first, about the year of our Lord 956. In which Council JOHN 13. Others write Pope JOHN the 12. he fled for fear of the Emperor OTTO. Many grievous accusations were given in against him, such as incest, murder, saeriledge, playing at dice, and drinking to the devil, admitting of boys to be Bishops for money, with many other villainous things, ou●…r and beside his perfidy in assisting BERENGARIUS and his son ALBERTUS against the Emperor OTTO, contrary to his promise, and oath made before to the Emperor. Liberty being granted to Pope JOHN to compear without fear, & to answer to the accusations objected against him, he being convict in conscience would not compear, but he sent a short letter to the Council, bearing that he was PETER'S successor, and had power of binding & losing, & by virtue of this power he band them under pain of cursing that they should not proceed to his deposition. To this proud letter the Council gathered at Rome returned this answer, that Christ gave power of binding & losing to all his disciples as well as to PETER: but one of them, to wit, JUDAS, by abusing his power, lost his power: only he retained some power of binding, to wit, he had liberty to bind his own neck to the gallows. In which words they call him JUDAS, and bids this vile beast go and hang himself if he lift, Hist. Magdeb urg Cent. 10. cap. 9 PLATINA call●…th JOHN 13. homo sceleratissinus, a most wicked man. ONUPHRIUS the advocate of all wicked causes blusheth, and dare not stand at the bar to plead the cause of JOHN 12. the predecessor of LEO the eight, for both are one man, he whom PLATINA calleth 13. and he whom ONUPHRIUS counteth- 12. The Bishops of Rome might have been admonished by this one example (if there were no more) not to be high minded, & not to come to the supreme top of Apostolic pre-eminence. In a word the Bishops of Rome of late years are mo●…e like to the successors of CAIAPHAS (who would needs have Christ to stand before his judgement seat, & judge of Christ, his doctrine & disciples, joh. 18 ver. 19) then they are like to the successors of PETER: for I can see no inexcusable boldness in CAIAPHAS damning Christ's doctrine, but I grope the like in the Roman church, that usurpeth authority over the written word, over Councils, and consequently over Christ himself.  
To conclude this treatise, I will compare succession, whereof the Roman church braggeth so much, to the way that lay between Samaria and Jerusalem: this way led the people of Ephraim, Manasse, Jssachar, Zabulon, Nephthali and Aser to Jerusalem, when they set their face Southward, & when they went upward, but the same way again led them from Jerusalem when they turned their faces Northward, & when they went downward. Even so if a man set his face toward heavenly jerusalem, he shall find a number of holy successors of the Apostles in purity of doctrine, honesty of conversation, & patience in suffering that shall lead him to Christ, & to heavenly jerusalem: but again, it is as certain if a man will set his face Northward to defection, to backsliding and to prefer the traditions of men to the ordinances of God, there shall not inlacke a number of guiders in the roll of personal successors (as they call it) to the Apostles, who shall lead him from Jerusalem to Samaria, & from the mountain of God to the valley of Benhinnon. Therefore while we are in the way take heed what way our faces are set, whether to jerusalem or to Samaria, and if they be set to jerusalem, let us follow these sure guides who were true successors to the Apostles, and they shall indeed lead us to Christ, to heavenly jerusalem, and to the glory which in heart and mind we wait for, whereunto God lead us for his Christ's sake,    
Amen.   

CENTURIE III.  

Chap. 1.  

Severus.  
AFter PERTINAX and JULIAN SEVERUS governed 
The fist persecution, ANN. Ch. 205.  17, years, 8. months, EUSEBIUS reckoneth only 12. years, lib. 6. cap. 12. He stirred up the fifth persecution against the Christians. The crimes objected against the Christians beside 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, like as the former persecution had done in Lions and Vienne in France, Euseb. lib. 6. cap. 1. LEONIDES the 
Leonides the father of Origen.  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. POTAMIEA 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 word 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, but also sealed it up with his blood and had the honour of martyrdom, Euseb. lib. 6. cap 5. ALEXANDER who was fellow-labourer with NARCISSUS 
Alexander fellow laboure●… with Na●…cislus,  in jerusalem, escaped many dangers, yet was he martyred in the days of DECIUS the 7. great persecuter, Euseb. lib. 6. cap. 39 Of this Emperor the Senate of Rome said, Aut non nasci, aut non mori debuisse, that is, Either he should never have been borne or else should never have tasted of death. So it pleased the Lord by his wise dispensation to suffer the days of trajan, ANTONINUS Philosophus, & SEVERUS, emperors renowned in the world to be more cruel against his own people then the days of NERO, DOMITIAN, CALIGULA or COMMODUS, to the end 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 alanerly. Many that were brought 
Rhais a mar tire hrunt before she was baptised.  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. Among women RHAIS was burned with fire for Christ's sake before she was baptised with water in Christ's Name, Euseb. ibid. 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 and Evangelists sealed up with their blood the doctrine which they taught, 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, & 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 Apostle, 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, more fruitful in murders than martyrdoms, glorying of antiquity, and following the forgery of new invented religion. This Emperor SEVERUS was slain at Yo●…ke by the Northern men & Scots.   

Bassianus & Geta.  
SEVERUS who was slain at York left behind him two sons, BASSIANUS and GETA. BASSIANUS slew his brother, & reigned himself alone 6. 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 anent the slaughter of his brother before the people, but said that sin might be more easily committed than it could be defended. Bucolc. 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, and was slain by MACRINUS.   

Macrinus with his son Diadumenus.  
MACRINUS and his son reigned one year alanerly. Euseb. lib. 6. cap. 21.   

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

Alexander Severus.  
ALEXANDER SEVERUS the adopted son of HELIOGABALUS reigned 13. years, Euseb lib. 6. cap. 28. Chron. Func. He delighted to have about him wise and learned counsellors, such as FABIUS, SABINUS DOMITIUS, VLPIANUS, etc. This renowned Lawyer VLPIANUS was not a friend to Christians but by collecting together a number of laws made against Christians in times 
Vlpianus an enemy to Christians.  bypassed, 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. Magdeburg. Cent. 3. Hereof it came to pass that in this emperors 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 15. year old 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 a sentence of death against him, fell out of his judicial seat and suddenly died. The martyrdom of CECILIA, if by her travails VALERIAN her espoused husband, and TIBURTIUS his brother, & 400. more had been converted to Christ & secretly baptised by VRBANUS B. of Rome immediately before her death, I marvel that no mention should be made by EUSEBIUS of such a rare & miraculous work. Senators and noble men at Rome, such as PAMMACHIUS, SIMPLICIUS, and QVIRITIUS, with their wives and children died for the faith of Christ with many others, Hist. Mag. Cent. 3. The favour that this Emperor showed to Christians against whom the very sloobering cooks did contend challenging unto themselves the right of a place whereinto Christians were accustomed to convene for exercise of divine service, this favour, I say, seemeth to have proceeded from the counsel of MAMMEA his Christian mother, rather than from the counseli of VLPIANUS that renowned lawyer an hateful adversary to Christians. But MAMMEA his mother hearing the report of the learning of ORIGEN sent for him and 
Mammea the Emperor's mother is instructed by Origen in the faith.  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, 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 & 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 ALEXANDER 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 
Turinus killed with smoke.  market place, and there to 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. ALEXANDER and his mother MAMMEA were both slain by his own soldiers, Bucolc: Index Chron.   

Maximinus.  
AFter ALEXANDER SEVERUS MAXIMINUS was Emperor and reigned 3. years, Euseb lib 6 cap. 28. A man of base parentage, of an huge stature, promoted to honours by ALEXANDER, who nounished 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 advise of the Roman Senate: a man hated of all good men, beloved of evil men, more grievous to the citizens of Rome then to their enemies, Bucolc. Index Chron. 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, Euseb. eccls hist. lib 6. cap. 28.  
ORIGEN at this time wrote a book de martyrio, and dedicated it to AMBROSE & PROTECTETUS a preaching elder of the Church of Caesarea: because these two under this persecution 
Origen wrote a book de martyrio.  had sustained great afflictions, and constantly persevered in the true faith, Eusebilib 6. cap. 28. 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. First the malice of the devil, who hateth the welfare of the sheepfold of Christ, and laboureth 
The malice of Satan against true ' Pastor's.  either to spoil it of true Pastors, or to send in among the poor sheep hirelings, and men not regarding the well of the flock, but their own gain: or clse, if they have true pastors, to move the flock to be disobedient to faithful and vigilant Pastors. The flock that can eschew all these three snares of the devil, and all these three woeful calamities so oft seizing upon the poor sheepesolde, they are in good estate. Read CHRYSOSTOME writing upon the 13. chap Heb. ver. 17. 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, and his disciples, PLUTARCH, two SERENI, HERON & 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, whereby doubtless many were encouraged patienly 
Origen got not the honour of martyrdom.  to suffer evil for Christ's sake. What remaineth now but the third & principal honour of martyrdom itself, whereunto he had a bend desire in the days of DECIUS the 7 perseter, but then he fainted, as shall be declared hereafter God-willing? When we call to mind this weakness of ORIGEN, 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 perfit 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 & sacred Scripture, & 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, but for mystery and representation of things 
Difference betwixt holy scripture and other books.  more necessary to be known, as namely when MOSES a most accurate writer of the life, death & genealogies of holy patriarchs, yet he overpasseth the description of the genealogy, death & beginning of the life MELCHISEDECK this was done of purpose to bring in MELCHISEDECK: as a type and figure of the true king of peace Christ Icsus, 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 DIOCLETIAN. 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 into them. In end this wicked persecuter MAXIMINUS and his son were slain by his own soldiers at the siege of Aquileia, Func. Chron.   

Gordianus.  
THe tyranny of MAXIMINUS enforced both the senate of Rome and likewife their oppressed confederates in Af●…icke to advise by what means the distressed estate of the Commonwell might be supported. And first GORDIANUS a man of noble birth in Rome, and at that time PROCONSUL 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 Proc●…nfull in Africa: and the soldiers made out of the way, MAX. PUPIENUS and BALBINUS. So GORDIANUS reigned himself alone without associates six years. Chron Func.   

Philippus.  
PHILIPPUS a man borne in Arabia and his son reigned five years, Chron, Func. Bucolc. EUSEBIUS saith 7. years. He was the first Emperor who became a Christian, 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, for his life was reproovable in some things before his conversion, Euseb. lib. 6. cap. 34. especially in slaying of GORDIANUS an Emperor inclined to peace. DECIUS one of the Captains, of his army conspired against him, and slew him and his son, and reigned in his stead.   

Decius.  
DECIUS and his son obteived the empire 2. years, Chron. Func. Whether for hatred of PHILIP his master, whom he had slain, or for detestation of 
The 7. persecution. ANN. Ch. 250.  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. 
Alexander & Babylas both dicd in prison,  Some few of the principal martyrs I shall rehearse. ALEXANDER Bishop ' of Jerusalem died in prison at Caesarea. BABYLAS B. of Antiochia died likewise in prison. FABIAN B. of Rome suffered martyrdom. DIONYSIUS ALEXANDRINUS by a wonderful providence of God escaped the hands of persecuting enemies. CYPRIAN B. of Carthage was banished and reserved to the honour of martyrdom until the days of VALERIAN the eight persecuter. ORIGEN who from his childhood was desirous of the honour of martyrdom, in this persecution of DECIUS he fainted, and his heart was so oucrset 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 excommunicate by the Church of Alexardria, and for very shame fled to Judea, where he was not only gladly received, but also requested publicly to preach at jerusalem. 
Origen at Jerusalem closeth the book and weepeth.  Nevertheless in stead of teaching he watered his face with tears, when he read these words of scripture. To the wak d man saith God, What hast thou to do to declare mine ordinancse, that thou shouldest take my covenant in thy month? Ps. 50. ver. 16. These words so deeply wounded his heart with grief, that he closed the book and sat down and wept, & all the congregation wept with him, Hist Mag. Cent. 3. cap. 10. No pity nor compassion was had neither of sex or age. In this persecution, APOLLONIA, a virgin of good years, after 
The teeth of the holy martyr Apollonia.  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 supponed to be the teeth of APOLLONIA that were never fastened in her jaw bones, Chemnisius dereliquiis. The death of QVINTA, 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. 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, & was a glorious Confessor with patient expectation awaiting until the Lord should call him to the honour of martyrdom, 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 innocency was sufficiently known. AMMON, ZENON, PTOLEMEUS, INGENWS, THEOPHILUS warriors 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 and terrified the judges, Euseb, lib. 6. cap. 41. ISCHYRION was slain by his own master. The number of martyrs in Alexandria and Egypt, of whom DIONYSIUS in his 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, over and beside others who suffered in other towns of Asia, Africa and Europe subject to the dominion of 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 traveles 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. Namely these: first, let no man think that the verity is weak, and hath need to be strengthened by a 
The verity hath no need to be underpropped with lies,  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 where of 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 s●…parate these holy. Martyrs from Christ. But NICEPHORUS the father of many other fables also saith, that they fell on sleep, in 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 saith NICEPHORUS, lib. 5. cap. 27. 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 EVAGRIUS' 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. The second thing worthy to be marked, is, that many persecuted preachers had wives and children, as the history clearly recordeth. CHEREMON B. 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, DIONYSIUS 
Married Bishops.  B. of Alexandria, who miraculously escaped the cruelty of persecutors, maketh express mention of his children, Deo mthi ut migrarem praecipiente, viánque mirabiliter aperiente, ego & liberi, & multi fratres egressi sumus, that is, after that God had commanded me to remove, and had miraculously opened a passage unto me, I and my children, and brethren went forth, Euseb. lib. 6. cap. 40. If antiquity be regarded, Bishops who do marry, are not Nicolaitan Heretics, but rather such as forbid to marry teach a doctrine of devils, 1, Tim cap. 4. ver. 3. Thirdly it is to be marked, that in time of this vehement persecution; many fainted & fell back from the open profession of Christian faith. Others to provide timous remedy against such defections, 
The rigour of Novatus.  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, & his complices. And by their example we should learn to beware of such men as under pretence of zeal pertur be the unity of the Church, & invent remedies to cure the maladies of the diseased Church, that are worse than the sickness itself, as the Nicolaitanes did, Euseb, lib. 6 cap. 43. Weakness at somo time is to be pitied, but devilish rigour pitying no man who falleth of infirmity, is a lesson that hath no allowance in the book of God, Gal. 6. ver. 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 reverence of barbarous people, he cast himself into a deep pit, where he ended his life, and his body could not be found, Bucolc. Index Chron. Chron Func. The great desolations that were made in the world about this time by the plague of pestilence the Hethnickes imputed the cause of them to the Christians. But CYPRIAN, whose pen the Lord guided better, declared that the cause of all these calamities was the worshipping of Idols, the contempt of God's true service, and the persecuting of innocent Christians. Cypr. ad Demetrianum.   

Gallus & Volusian.  
AFter DECIUS, GALLUS & VOLUSIAN his son reigned 2 year. He walked in the footsteps of DECIUS. Euseb. lib. 7 cap. 1. He was slain by EMILIAN who presumed to reign, but he was so hastily made out of the way that Euseb. and many other historitians misknow his name in the Catalogue of Emperors.   

Valerianus & Gallienus.  
VALERIANUS and GALLIENUS his son reigned 15. years Euseb. viz GALLIENUS with his father in conjunct authority 7. years, after his father's captivity and death he reigned alone 8. 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 emperors 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. Euseb. lib. 7. cap. 10. In this 
The 8. persecution. ANN. Ch. 259.  persecution suffered three Bishops of Rome, LUCIUS, STEPHANUS, and SIXTUS 2. and a Deacon Laurence, who was laid upon an hot boiling 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 Lbya. Euseb. lib. 7 cap. xi. PRISCUS, MALCHUS, ALEXANDER were devoured by beasts in Caesarea Palestinae. Euseb. lib. 7. cap. 12 
The martyrdom of Cyprian.  CYPRIAN B. of Carthage was beheaded. Nazianz. in laudem Cypriani. MARINUS a Roman Captain in Caesarea was invied for the dignity & honour he was advanced unto, and he was accused to be a Christian, and consequently to be uncapable of great preferments & dignities: he was encouraged by THEOTECNUS B. of Caesarea patiently to suffer 
Theotecnus B of Caesarea encourageth Marinus.  death for the cause of Christ by taking him in into a secret chalmer 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 of 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. ASTYRIUS a noble Senator carried the body of this holy martyr MARINUS upon his own shoulders and buried it honourably. Euseb. ibid. cap. 16. In end the Lord delivered this persecuting Tyrant into the hand of SAPOR King of Persia, who not only deteened him in straight captivity, but also abused him most filthily, and made his body a footstool, & trampled upon his neck at such times as he was about to mount on horseback. Euseb. eccls hist. lib. 7. cap. 13. Bucolc. Index chr.  
This fearful captivity of VALERIAN had into it a notable testimony of the wrath of God against persecutors. 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 trampledupon by the feet of his enemies. This example of God's heavy indignation somewhat terrified GALLIENUS his son, and he gave out an edict, for the fafe returning of such as were banished, to their own dwelling p aces, and for staying the rage of persecution. Euseb. lib. 7. cap. 13. DIONYSIUS B. of Alexandria having liberty granted by the emperors edict to return from banishment, came back again to Alexandria, wherein he found such terrible desolation by famine & pestilence, that there remained not of men, women & children so many alive as there were wont to be of ancient hoar headed men, walking upon their streets: the Lord was so highly displeased with the unthankful world, that he 
Christian's full of pitis  was determined to consume them who had consumed his people  
The good carriage of Christians at this time is worthy to be marked, who were full of charity & love, and visited the sick, & 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 unto the streets, & left them there vuburied, & to be eaten with dogs. This is written in the letter of DIONYSIUS insert in the history of Euseb. lib. 7. cap. 21 & 22. so great difference is between Christians trained up in the school of Christ, & 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, by the two brazen images, 
The history of Eusebius concerning the two b●…asen images in Caesarea Philipi.  which were set up in Caesarea Philippi, for a memorial of the miracle that Christ wrought in curing of the woman who had the bloody issue, Euseb. lib. 7. cap. 18. the foresaid place of EUSEBIUS will make nothing for him. For these images were not m●…de 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 mandat of the Emperor GALLIENUS Coemiteria, Euseb. li. 7. cap. 13. In these places no man readeth that images were set up. Beside this these images were graven or moiten 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 faith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the custom of her own kindred, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as said is. Yet may we take warning by this place 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 ingress into the utter court, & in end, his credit daily increasing by degrees, he getteth favour to lie in the King's bed chalmer: 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 B. of Marsil clearly testifieth. But in end adoration of images was in so frequent use, as if it had been the principal point of the worship of God.   

Claudius & Quintilius.  
CLAUDIUS after GALLIENUS reigned 2. years, Euseb. lib 7, cap. 29. And his brother QVINTILIUS 17. days. He is not reckoned by EUSEBIUS in the rol of Emperors.   

Aurelianus.  
AFter QVINTILIUS AURELIANUS possessed the crown, 6. years, Euseb. lib. 7. cap 30. In the beginning of his reign he was not a great disturber of Christians. Notwithstanding in continuance of time, 
The 9tpersecution. ANN. Ch. 278,  his nature somewhat inclinable to severity, was altered to plain tyrannic, 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 purpose of the Emperor. For as the edict and proclamation should have been denounced for the persecuting of Christians the mighty hand of the Lord 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, unless his permission do suffer them, and give them lief, Euseb. lib. 7. cap. 30. Func. Chron. Here I see that D. I. FOX writer of the book of martyrs taketh lief of VINCENTIUS martyrology. If others had done the like, they had not heaped up so many martyrs in the days of CLAUDIUS QVINTILIUS, 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 emperors mind was altered and inclined to tyranme against Christians, he assisted with his authority the Bishop's convened at Antiochia for the deposition and excommunication 
Aurelian with ctutle authority assisteth the Church against Samosatenus.  of the Heretic SAMOSATENUS. And so the emperors authority being interponed, this proud Heretic was compelled to stoop and to give place, and with great ignominy was driven from the town of Antiochia, Euseb. lib. 7, cap. 30. 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: for DEMETRIANUS Bishop of Antiochia was a married man and had children, and DOMNUS was his son, so that the prohibition of marriage to men in spiritual offices is not an ancient doctrine.   

Annius Tacitus & Florianus.  
AFter AURELIAN was slain between Bizans and Heraclea the imperial chair was vacant 6. months The Senate of Rome elected ANNIUS TACITUS to be Emperor. He continued but 6. months in his government, EUSEBIUS oue rpasseth his name with sil●…nce, as lik●…wise the name of his brother FLORIANUS who aspired to the imperial dignity, Func. Chron.   

Aurelius Probus.  
AURELIUS PROBUS a gentle and peaceable Emperor reigned 6. years 3. months, Euseb. Func. chron. He was invied by his captains & soldiers, because he appointed them to plant vineyards and said there was no great need of soldiers where no enemy was to be feared. He was slain by his soldiers, Func. Chron. Bucolc.   

Carus, Carinus, Numerianus.  
CARUS with his two sons, CARINUS and NUMERIANUS reigned after PROBUS. All these three continued not above the space of 3. years, Euseb. lib. 7. cap. 30. And NUMERIANUS was slain by his own father in law called APER, Func. Chron. CARUS was slain by thunder: and CARINUS was overcome in battle and slain by DIOCLETIAN, whom the Roman army had declared to be Emperor while CARINUS was yet alive, Bucolc. Index chro.   

Diocletianus & Maximianus.  
Like as DIOCLETIAN overcame CARINUS the son of CARUS in battle, even so likewise he slew APER the father in law of NUMERIANUS with his own hands, Func. Chron. Whether this was done for detestation of sin, or for desire of government it is uncertain. Always some affirm that his concubine DRVAS 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 college MAXIMIANUS surnamed HERCULEUS, father to MAXENTIUS. And these two choosed other two, viz. GALERIUS & CONSTANTIUS CHLORUS the father of CONSTANTINE, whom they called Caesar's: but the honourable title of AUGUSTUS DIOCLETIAN & MAXIMIAN retained to themselves. These two A A. reigned 20 years. CONSTANTIUS CHLORUS CAESAR. continued 15. years. GALERIUS CAESAR 21. years. DIOCLETIAN and MAXIMIANUS HERCULEUS abstained from persecuting of Christians until the 19 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 8. 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. The righteous Lord cutted the cords of the wicked, Psal. 129. ver. 4. 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 oratory's and temples, large and ample in every city, Euseb eccls hist. lib. 8. cap. 
Temple's 〈◊〉 built by Ch●…stians after the death of Valerian.  1. All this came to pass in the forty years peace that interueened between the reigning of VALERIAN, and the nineteenth year of the reign of DIOCLETIAN. Yet the Church of Christ in this short time began to be feastered with the corrupt manners of carnal and fleshly people, so that contentions abounded, but charity waxed cold in the Church of God. Euseb. ibid. What wonder was it then that the Lord permitted this tenth and most horrible persecution of DIOCLETIAN to stir and to waken drowsy Christians who were beginning to be fashioned'according to the likeness of the world?  
In the 19 year of his imperial authority, and in the month of March this horrible periccution began to arise, 
The 10 persecution. ANN. Ch. 308.  DIOCLETIAN in the East, and MAXIMIANUS in the West bending all their forces to root out the profession of Christians out of the world. DIOCLETIAN was puffed up in pride for his manifold victories and triumphs, and would be counted a God, & adorned his shoes with gold & precious stones, & commanded the people to kiss his feet. This persecution continued 10 years, even until the seventh year of the reign of CONSTANTINE the great. So that whatsoever cruelty was practised by MAXIMIANUS, MAXIMINUS, MAXENTIUS, and LICINIUS algoeth under the name of DIOCLETIAN the author of this tenth persecution. Crnell 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 spoiled of their liberty, Euseb. lib. 8 cap 3. These edicts were hastily put in execution. Many Christians were scourged, racked, & 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 cast 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 been, or ever would be partakers of idolatry. Notwithstanding, of the weak sort many for fear and infirmity gave over even at the first brunt, Euseb lib 8. cap. 3. When the foresaid edicts were 
John a noble man borne, rend in pieces the emperors proclamation.  proclaimed, 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 in pieces. For which fact he was put to a most bitter death, which he patiently endured until his last gasp. Euseb. lib. 8. cap. 5. The general captain of the army of DIOCLETIAN gave choice to the soldiers, whether they would obey the emperors commandment in offering sacrifices, and keep 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, ●…ather than to obey such unlawful commandments, Euseb. lib. 8 cap. 4. In Nicomedia the Emperor refrained not from the slaughter and death of the children of Emperors, neither yet from the slaughter of the chiefest princes of his court, such as PETER, 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 powered it upon the most tender parts of his body, and lastly roasted him at a soft fire as a man would roast flesh to eat, and so this victorious martyr ended his life. DOROTHEUS and GORGONIUS 
The martyrdom of Peter, Dorotheus and Gorgonius.  being in great authority and office under the Emperor after diverse torments were strangled with an halter. 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, Euseb. lib. 8. cap. 6. This persecution raged most vehemently in Nicomedia, where the emperors 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, th●…y digged out of their graves, and sent them in boats to be buried into the bottom of the sea, lest Christians should have worshipped them as gods, if their sepulchers had been known. Euseb. lib. 8. cap. 6. such opinion they had of Christians. The number of twenty thousand burned in one temple of Nicomedia by MAXIMIANUS smelleth of the liberty that NICEPHORUS taketh in adding many things to the verity of the history. The martyrdom of SERENA the Emperor DIOCLETIANS 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 if 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 Antioch●…a, of Alexand●…ia, of M●…letina in Armenia, and of Pontus, Cappadocia and Arabia they could not easily be numbered. In Thebaida horrible and unnatural cruelty was 
Horrible cruelty against Christian women.  used against Christian women, whom they hanged upon gibbetts with their heads downward toward the ground, and fastened one of their legs allanerly to the gibbet, the other being free: thus their naked bodies hanging upon trees in manner foresaid presented to the beholders a spectacle of most vile and horrible inhumanity, Euseb. lib. 8. cap. 9 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 30. some days 60. and at some times an hundredth 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. In Phrygia a town was set on fire by the emperors commandment (the name where of EUSEBIUS passeth over 
A town in Phrygiaset on fire, and all the inh●…bitants bu●…nt with fire.  with silence) and the whole inhabitants being Christians, men women and children were burned with fire, Euseb lib. 8. cap. 11. TIRANNION Bishop of Tyrus, ZENOBIUS' Presbyter of Sidon, SILVANUS Bishop of Gaza, and PAMPHILUS a worthy Presbyter in Caesarea, whose life and death EUSEBIUS hath described in a several treatise, all these (I say) were crowned with martyrdom, Euseb lib. 8. cap. 13. MAXIMIANUS Emperor of the West, whose persecution EUSEBIUS describeth not at such length as the persecution of DIOCLETIAN in the East, he was like unto a wild Boar trampling under his feet the vineyard of God. He slew MAURITIUS a noble Captain with a legion of Christian and Theban 
Mauritius with a whole legion of Christian soldiers martyred.  soldiers, because they would not consent to offer sacrifice unto idols. This was done beside the river of Rhonne, hist. Magd. Cent. 4. The martyrs of France, Italic 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 main rivers, the multitude (I say) of these holy martyrs, and the diversity of torments daily excogitate against them, what memory is able to comprehend, or what tongue is able sufficiently to express? In 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 forie 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. The mercies of the wicked are cruel, saith SALOMON Prou. 12. ver. 10. Before two years were fully compleete after the beginning of this tenth persecution, these two furious persecutors (for what cause God knoweth) gave over their imperial function, and remained not Emperors any more, but as private persons, Euseb. lib. 8. cap. 13, DIOCLETIAN after he had denuded himself 
Diocletian and Maximian give over their imperial function.  of the imperial dignity, lived almost 9 years. MAXIMIAN within four years after, was slain by the commandment of CONSTANTINE, Bucolc. 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 & SEVERUS 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 stead. Of these five, who reigned all 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 DIOCLETIAN, near the space of 7. or 8. years, which was to the year of our Lord 318. The other two, CONSTANTIUS and his son CONSTANTINE, were favourable to Christians.   

Constantius & 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. 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 
Constantius tried his captames whether they w●…re Christians or not.  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 seriously and from his heart, allowing the worshipping of idols) these (I say) who made no conscience to worship idols for conquessing favour at the emperors hands, he disauthorized them, removed them from offices and counted them men who were false to God, and would never be true to him, Euseb. de vita Constantini: lib. 1.  
MAXIMINUS' elder & younger in the East parts of the world were cruel persecutors. 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. 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 & 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, & 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) & to be set up in every city, Euseb. lib. 9 cap. 7. whereupon ensued grievous persecution. SILVANUS B. of Emisa. LUCIANUS B. of Antiuchia, who suffered martyrdom at Nicomedia after he had given in his apology to the Emperor, and PETER B. of Alexandria, Euseb. lib 9 cap. 6. The martyrdom of king ANTHEAS and 37. thousand more martyrs with him 1 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 till have been martyred in sundry places, and this is very probable, because the martyrs who suffered in this tenth persecution were innumerable. QVIRINUS B. of Scescania a town of upper Pannonia was thrown into the flood having an hand mill hanged about his neck, 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 engraved in brass, and hanged up in all principal 
Edicts against Christians engraved in brass.  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, 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, Mat. 24. ver. 22. & ver. 24. But the Lord pitying 
A sudden change of the prosperity of Pagans into adu●…suie.  the infirmity of his Saints, and to stop the blasphemous mouths of heathen people, turned suddenly all their joy into mourning and lamentation, with famine, pestilence, warfare and uncouth diseases, whereby the eyes of men and women were blinded, the Lord dantoned 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, Euseb. lib. 9 cap. 9 But incontinent after he altered his mind and set forth 
Maximinus was overcome in battle by Licinius.  new commandments to persecute the Christians. Yet the Lord pitying the grievous afflictions of his persecuted Church, brought this Tyrant to an end. For he made war against LICINIUS being counseled 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, and fled feeble and naked, and mixed 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. eccls hist. 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 abstained not from abusing of the wives of noble senators, whom he reft violently from their husbands, and contumeliously abused them, and sent them back again, Euseb, lib. 8. cap. 14. The like villainy also he intended till have done to a certain Christian gentlewoman at Rome, called SOPHRONIA, 
Sophronia choosed rather to kil●…her self then to be abused by Maxentius.  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 chalmer 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 chalmer 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 supponed to have vanquished SEVERUS, whom GALERIUS MAXIMINUS had sent against him before) and stood in doubt what to 
Constantine seeth the similitude of a bright cross inheaven.  do: and as he was doubting he cast his eyes oftimes 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, Euseb. lib. 1. de vita Constantini. 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 
Maxentius over come in battle by Constantine.  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 Milvius and drowned in the flood.  
DIOCLETIAN hearing tell of the prosperous success of CONSTANTINE, 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 said is. He was very familiar with CONSTANTINE and was his colleg in the government 7. years, and married CONSTANTIA the s●…er 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 circumueened and slain the good Emperor CONSTANTINE to whom he was many ways greatly addebted but the Lord disappointed his counsels, & preserved CONSTANTINE to the great benefit and well 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. He 
Three cruel edicts of Licinius against Christians.  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 pertaining to religion. 3. He commanded that no man should visit imprisoned Christians or succour them with any relief, threatening against the contraveeners such punishment as the imprisoned persons were to suffer, Euseb. li. 10. ca 8. After these edicts the mountains, woods & wildernesses began to be the habitation of the Lords saints, Euseb. lib. 10. cap. 8. The Bishops about Libya and Egypt were taken, cut in pieces, and their flesh cast into the sea to be bait to the fish. And this was done by the flatterers of LICINIUS, supponing to gratify him by the cruel handling of the Lords servants. In his time were put to death these 40. martyrs of whom BASILIUS writeth, who were set in a pond of water all night lying open to the blasts of the 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 carcases 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 
Forty martyrs tormented first with cold and next w●…th heat.  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 a town of Armenia, or not, Sozom. lib. 9 cap. 2. it is not certain, in respect that some circumstances set down by BASIL. do not agree to those of Sebastia, Basil. Magn. in 40 martyrs.  
Likewise in this persecution suffered BARLAN a noble man mentioned in a sermon of BASILIUS, who after many torments was in end laid upon the altar, whereupon they used to offer sacrifice to idols, & while there was yet some strength in his hand, 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 145. Blessed be the Lord who teacheth mine hands to fight. In end LICINIUS made war against CONSTANTINE and being diverse times overcome both by sea and land, 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.   

CENT. III. Cap. 2.  
TO VICTOR succeeded ZEPHYRINUS the 14. Bishop of Rome, who lived in that charge 8. years, 7. months 
Bishops of Rome. Zephyrinus  10. days, Platin. EUSEBIUS attributeth unto him 18. years, Euseb. lib 6 cap. 21. 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 in a vessel of glass alanerly. 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 his cause no fewer than 72. conform and above the number of these 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 swelling pride, such unaccustomed forms of judicatory, such defensive armour, fencing and gwarding unrighteous men against just deserved punishment unto the simplicity of an ancient Church, humbled under the cross, and sighing 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, will procure one day a decreet and sentence of wrath against these, who have given out new invented lies under the names of ancient and holy fathers.  
The canons of the Apostles (albeita 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, Matt. 18 ver. 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 alanerly, albeit he be faithful: because that by the mouth of two or three witnesses every word shall be confirmed. Canon Apost. cap. 74. The writer of the Canons of the Apostles had some remembrance of the words of Scripture: but the forger of the decretal epistles of ZEPHYRINUS is like unto a shipman, who hath hoist up his sail and auanced his ship so far into the sea, that he hath tint the sight of land and towns, as the Poet speaketh Provehimur Pelago, terraeque v●…besque 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 tint both sight and remembrance of the words of holy scripture.  
CALLISTUS the 15. Bishop of Rome continued in his 
Callistus.  charge 5. years, Euseb. eccles. hist. lib. 6. cap. 21. PLATINA saith 6 years, 10. months, 10. days. The fable of Pope DAMASUS, who affirmeth that CALLISTUS builed a Church to the honour of the virgin MARIE beyond Tiber is rejected by PLATINA himself, because the history of the time clearly proveth 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 feign lurk, is altogether inlacking to them.  
VRBANUS 1. was the 16. Bishop of Rome. He continued in his office eight years saith Euseb. lib. 6. cap. 
Vrbanus.  22. PLATINA four years, ten months, twelve days, Of his martyrdom EUSANIUS EBIUS maketh no mention. Others who record his martyrdom are not certain in what Emperors days he was martyred. Iproceede to his successor PONTIANUS the 17. B. of Rome. He continued 
Pontianus.  in his charge 9 years, 5. months, 2. days, Platin, 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 sanctae & universalis Ecclesiae Episcopus, etc. that is, PONTIANUS B●…shop of the holy universal Church, to all them who fear & love God, wisheth welfare, Tom. 1. Concil. Such magnific styles as these were not as yet in use, and when they crept in 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 and arrogant titles of dignity in his own writings direct 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, to whom EUSEBIUS assigneth but one mouth of continuance 
Anterus.  in his ministry, lib. 6. cap. 29. DAMASUS assigneth to him 12. years, PLATINA 11. years, 1 month, 12. days, and this diversity of counting cannot be reconciled. Next to ANTERUS succeeded FABIANUS the 19 Bishop of Rome upon whose head a dove lighted when the people were consulting 
Fabianus.  anent the election of a Bishop, therefore with full consent of the wholeCongregation he was declared to be theirBishop. 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 principal sway in the election of Pastors, Func. Chron, & Commentar. 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, Platin de vit. Many constitutions made by him are cited by GRATIANUS & insert Tom 1. Concil. One of them I cannot p●…sse by. We constitute that upon every lords day the oblation of the altar shall be made by every man and Woman both of bread and wine to the end that by these oblations they may be deliverea 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 the scripture speaketh, To do good & to distribute forget not, foe, with such sacrifices God is pleas●…d, Heb. 13. ver. 16. The last part of the decreet is blasphemous and falsely attributed to FABIAN: because the sins of men and women, who beleeue●… and repent, are forgiven only for the m●…rite of that bloody sacrifice which the Lord jesus offered upon the cross for our sins. But our furnishing of elements to the communion and sustentation of the poor cannot merit forgiveness of sins.  
The successor of FABIANUS was CORNELIUS the 20. Bishop 
Cornelius A council at Rome against Novatus.  of Rome. He had a great strife against NOVATUS & 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, Euseb. lib. 6. cap. 43. CORNELIUS was banished from Rome by the Emperor DECIUS and sent to a town in Hetruria called Centumcellae where he had great comfort by the mutual letters that passed between him and CYPRIAN Bishop of Carthage. When the Emperor goat knowledge of this, he sent for CORNELIUS, & accused him as a man who not only despised the worshipping of the gods, & was disobedient to the emperors commandment, but also that he was a trafficker against the estate of the empire by receiving & sending letters beyond sea. CORNELIUS answered that he wrote os matters pertaining to Christ & the salvation of men's souls, & 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, incase 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, Platin de vit. Oras EUSEBIUS writeth, 3. years, lib. 7. cap. 2.  
LUCIUS the 21. Bishop of Rome was successor to CORNELIUS, and continued in the government of the Church of 
Lucius.  Rome 3. years. 3 months, 3. days, Platin. Euseb. only 8. months, lib. 7. cap. 2. One decretal epistle is asligned unto him, written unto the Bishops of F●…ance and Spain, whereinto he braggeth that the Bishops of Rome cannot err in matters of faith, Tom 1. Concil. but the ineptitude of a barbarous Latin style whereinto 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 Euseb. eccls hist. lib. 7. cap. 5. Platin. 7. years, 5. months, 2. 
Stephanus.  days. He was greatly commoved against CYPRIAN B. of Carthage, because▪ that by his opinion of rebaptizing those who were baptised by Heretics, the unity of the Church of Christ was perturbed and rend. PLATINA writeth that CYPRIAN before his martyrdom forsook his opinion of rebaptizing and was content by imposition of hands according to the custom of the Roman Church to receive such as had been baptised by Heretics, Platin. in vit. Lucii. The constitution anent consecrated garments that men in spiritual offices should wear in the Church, & no else where, lest they incur the like punishment with balthasar, who abused the holy vessels of the house of God, Dan. 5. in my opinion is not judiciously attributed by PLATINA unto this Bishop 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 balthasar 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 that same apparel in the street whereinto 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 frivolous constitutions to a Bishop, preparing himself for death, for PLATINA supponeth that he was martyred in the days of GALLIENUS. Let the reader mark upon what sandy ground of f●…iuolous constitutions (and falsely alleged) Popish faith is grounded. The decree of STEPHANUS anent marriage, bearing that the Priests, Deacons and 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, Tom, 1. Concil. ●…x Gratiano. 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 B●…shop, elder or Deacon, who under pretence of religion repudiateth 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 the consciences of honest and upright men if they find not that the lie i●… not only repugnant unto the verity, but also unto itself. The supposititious Canons of the Apostles, & 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 & Deacons, who had wives when they were admitted to ecclesiastical offices, these should not repudiat their wives under pretence of religion: but anent 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. Oportebat 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, and to the antiquity of this time. XISTUS or 
Xistus. 2  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. 7. 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 one year 11 months, 15. days, as DAMASUS granteth, and ONUPHRIUS the corrector of PLATINA cannot deny. 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 the 24 Bishop of 
Dionysius.  Rome, and continued in his ministration 9 year, according to the computation of EUSEBIUS. DAMASUS assigneth unto him 6. years & 2. months, MARIANUS 6. years & 5. months such certainty is in the main and principal ground of the Roman faith, anent the succession of the Roman Bishops, that scarce two writers do agree in one mind anent the time of their succession.  
To DIONYSIUS succeeded FELIX 1. the 25. Bishop of 
Felix. 1.  Rome, & governed 5. years, Euseb. lib. 7. cap. 32. He lived in the days of AURELIAN the 9 persecuter, and obtained the honour of martyrdom, Platin. 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 exeemeth them from all accusation. The language whereinto the epistle is dited, cannot agree with the ornat style of the Latin tongue in this age, he being a Roman borne as PLATINA writeth. Pustquam ipse ab its charitatiuè conventus fuerit. Adsummos primates causa ejus canonicè deferatar. Concilium regular●…ter convocare deb●…bunt, etc. The Galilean language manifested not more evidently that PETER was a man of Galilee, Mat. 26. ver. 73. then the first of these three phrases manifesteth that the foresaid epistle was compiled into a time of great barbarity.  
EUTYCHIANUS the 26. B. of Rome followed after FELIX 
Eutychianus  1. He continued scarce ten months in his ministry, Euseb, lib. 7. cap. 32.  
CAIUS the 27. B. of Rome succeeded to EUTYCHIANUS & continued 15. years, Euseb. lib. 7. cap. 32. Func. Chron He lived 
Caius.  in the days of the persecution of DIOCLETIAN, & lurked for a time in subterraneal places. In end he was found out by the persecutors, and put to death, and with him his brother GABINIUS & his brother's daughter SUSANNA suffered martyrdom, Platin de vit. Here it is to be marked that many martyrs died before the edict of horrible persecution was set forth in the 19 year of DIOCLETIANS reign. For MARCELLINUS succeeded to CAIUS, Ann, 298. Func. but the cruel edicts of the persecution of DIOCLETIAN 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 DIOCLETIAN. So hard was the outward estate of Christians, that they were put to death upon the warrant of the edicts of VALEPIAN & AURELIAN, before the edicts of DIOCLETIAN & MAXIMIAN came forth. To CAIUS is attributed the constitution of ecclesiastical orders & degrees by which men must mount up to the dignity of a Bishop. First he must be Ostiarius, next Lector, 3. Exorcista, 4. Acoluthus, 5. Subdiaconus, 6. Diaconus, 7. Presbyter, & last of all Episcopus, Platin. decret. Caii, ex lib. Pontif. Damasi.  
This order of ascending by degrees to the dignity of a Bishop is confidently referred to the constitution of the Apostles: but I say, Beatus quinon credi●…, that is, happy is he who beleeneth it not. Like as within scripture there is no lie, so likewise without scripture there is no truth in matters of faith, ordering of manners, & 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 every 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 person should be accused before a secular judge. Secondly if any accusation be intended against Bishop, Elder of 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 whereinto CAIUS lived. It was a time of persecution, Christian Bishops were continually drawn before seculare judges, & accused of odious crimes whereof they were most innocent: & 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 B should be accused before a secular judge, 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 jactur am infamiae se sustinere in place of jacturam famae.  
MARCELLINUS the 28. B. of Rome succeeded to CAIUS & 
Marcellinus.  ruled 9 years, Platin, Func, Chron, he fainted in time of the persecution of DIOCLETIAN, and sacrificed to idols, but afterward he repented as PETER did, & 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 alanerly, this man (I say) his name should be kept in reverent remembrance as if he had not fallen. 
Marcellus.   
After MARCELLINUS succeeded MARCELLUS the 29. B. of Rome who continued in that ministration 5. years 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 beasts: 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, they builded a temple in that same place where the stable had been, whereinto MARCELLUS died, Platin. de vitis. The name of MARCELLUS is pretermitted by EUSEBIUS.  
After MARCELLUS succeeded EUSEBIUS the 30. B. of Rome 
Eusebius.  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, 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 
Of other preachers & doctors. Tertullian,  to ecclesiastical writers as he giveth to sacred scripture.  
TERTULLIAN a learned preacher of the African province, & of the city of Carthage, a man of a quick wit & pregnant engine, flourished under the reign of SEVERUS the 5 persecuter. When he came to Rome, he vas 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, & wrote books against the true Church such as the volumes following, De pudicitia, De pe●…cutione, De jejun●…s, De monogamia, De exstasi, lib. 6. & his 7. 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, and mightily confuted the error of MARTION: notwithstanding of all this, he was high minded, & joined himself to the opinion of MONTANUS, jerom. Catal. script. eccls. if he had kept himself free of this foul spot, he was worthy for his gifts to have been counted among the most famous doctors of the Church after the days of the Apostles, Hist. Magd. Cent. 3. cap. 10.  
ORIGEN the son of LEONIDES an Egyptian was a young 
Origen.  man of 17. years of age, when his father was martyred in the persecution of SEVERUS, jerom, Catal. script. eccles. His engine was so pregnant in his youth and so capable of all kind of instruction, that his father would oftimes uncover his breast when he was on sleep, and kiss it, giving thanks to God who had made him father of so happy a son, hist. Magd, Cent. 3. cap. 10. After his father's death, he sustained himself, his mother & six brethren by keeping a school, for all his father's goods were 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: & as he was upon his journey to Athens he went through Palestina & was ordained to be a preaching Elder by ALEXANDER B of jerusalem, & THEOCTISTUS B. of Caesarea. This fact offended DEMETRIUS B. 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.  
When Bishops become serious in trifling matters, and have a greater regard to their own glo●…y then to the advancement of the kingdom of God, then that may be spoken of them which JEROM writeth of DEMETRIUS, Qui tanta in eum debacchatus est insania, ut per totum mundum super ejus nomine seriberet, 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 B. 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 calling 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 diverse times to be present at the Councils conucened in Arabia against Heretics. Some Heretics affirmed that the souls of men perish with their bodies, and are raised up again in the day of the resurrection with the bodies, whom ORIGEN mightily refuted, Comment. Func. in Chron. lib. 6. Likewise he was present at the Council in Arabia gathered against BERYLLUS B. of Bostra, who denied that Christ was existent before his manifestation in the flesh, and by the traveles of ORIGEN BERYLLUS was reclaimed and reduced to the true faith: therefore I reckon him not into the roll of Heretics, Euseb lib. 6. cap. 33. FIRMILIANUS B. 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 reverent 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. eccls. He studied to be acquainted with the Hebrew language, far contrary to the custom of his own nation: & he conferred the Hebrew text with the Greek translations, not only the Septuagints, but also the translations of AQVILA, THEOLOSION and SYMMACHUS, and he found out the fifth, sixth and seventh editions, Euseb. lib. 6. cap. 17. jerom cattle. scrip. eccles. Notwithstanding of all these excellent gifts and renowned fame of ORIGEN, he wanted not his own gross errors & foolish facts. In expounding of scriptures he became a curious searcher out of allegories. Yet this father of allegories ORIGEN took the words of Christ spoken of eunuchs, There be some chaste, which have made th●…mselues chaste for the kingdom of heaven, Mat. 19 ver. 12. these words, I say, spoken in an allegorical sense, he took in a simple and unfigurat meaning, and gelded himself, to the end he might live without all suspicion of uncleanness, Euseb. lib. 6. cap. 8. 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 that he might live chastened, 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 neighbour? 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 instrument 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, anent the creation of many worlds, one succeeding to another, anent the pains of devils and wicked men after long torments to be finished, and anent the possibility of man's nature to keep the whole law of God. For which opinions long after his death he was excommunicate in the 5, general Council holden Ann 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 7. persecution. He lived until the days of GALLUS & VOLUSIANUS, & died in the 69. year of his age in the town of Tyrus where he was also buried. CYPRIAN was an African, borne in Carthage, in his youth altogether 
Cyprian.  given to the study & practise of Magical arts. His conversion was by the means ofCECILIVS a preacher, whose name after he bore, and through occasion of hearing the history of the Prophet JONAH, jerom cattle script. eccles. & jerom. comment in jonam. After his conversion he distributed all his substance to the poor, jerom. ibid. and became first a preaching elder, and afterward Bishop of Carthage. He was banished in the persecution of DECIUS, and martyred under VALERIAN, Nazianz, in laudem Cypriani. 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 DIOCLETIAN. This CYPRIAN B. of Carthage was a man full of love, a great comforter of CORNELIUS B. of Rome. He suffered martyrdom as JEROM writeth, that same day, albeit not in that same year, that CORNELIUS concluded his life by glorious martyrdom, jerom, Catal. script. eccles. He had great strife against two contrary sects, viz. against NOVATUS, who was excessive rigorous against those who had fallen in time of persecution: and against NOVATIANUS & FELICISSIMUS, who by the contrary would have had both Heretics and apostates received without all form of ecclesiastical discipline, Hist. Magd Cent, 3. cap. 10. He esteemed much of those who suffered rebuke for the Name of Christ: & he said of the metal mines, and those that were condemned for Christ's sake to work in them, that whereas they were wont to deliver gold and silver and precious things unto the world, no we by the contrary the mines received 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 anent rebaptizing 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 great lie praised by S. AUSTEN, who saith that the modesty of CYPRIAN in his error was mo●…e to be regarded then a sound & right opinion anent baptism without humility & modesty August 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 write, and his books remain until this day as a precious treasure in the Church of Christ. The book de Revelatione capitis joannis Baptista 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 three hundredth 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 SEVERUS, MAXIMINUS, DECIUS, VALERIAN, AURELIAN & DIOCLETIAN. All these six persecutions are comprehended in the third century. In jerusalem was NARCISSUS, against whom wicked men banded 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 jurked a long time. But the false witnesses who bare testimony against him escaped not the punishment of God: One of them and his whole family and substance was burned with sudden fire: another of them was stricken with an heavy disease, such as he himself in his imprecation 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 powered out the grief of his dolorous heart in such abundance of tears that he became blind. All these false witnesses were punished, Euseb. lib 6. cap 9 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, who continued but a short time. To him succeeded GERMANION and after GERMANION GORDIUS, in whose time NARCISSUS manifested himself again to the Church of jerusalem, who requested him to undertake 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 increassed their reverence toward him. He was old and not able to discharge the weighty office of a Bishop theresore ALEXANDER a worthy man 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 parochin before in Cappadocia:) by the like celestial vision NARCISSUS and others 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, jerom Catal. scrip. eccls. He defended ORIGEN against the fury and madness of DEMETRIUS B. of Alexandria, who set both himself and others to great business for a matter of no importance as said is, jerom ibid. In the persecution of DECIUS he was carried to Caesarea, closed into a dark prison, and died a martyr as hath been declared. ALEXANDER is supponed till have been the 35. Bishop of Jerusalem. MAZABANES, HYMENEUS, LEBDAS, THERMON, all these followed ALEXANDER, Euseb lib 7. cap. 14 Func, chronol.  
In Alexandria to PHILETUS and DEMETRIUS succeeded 
Bishops of Alexandria.  HERACLAS the 12 Bishop of that town. He was the disciple of ORIGEN and a fellow-labourer with him in governing the school of Alexandria, in end he was chosen to be Bishop of Alexandria: whose successor was DIONYSIUS 13. Bishop, whom God delivered miraculously from the hands of persecutors, in the days of DECIUS, by the sudden onset 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, and 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, Euseb. lib, 6. cap. 40. After him MAXIMUS, THEONAS, PETRUS, a martyr under DIOCLETIAN and ACHILLAS were Bishops of Alexandria, Func. Chron. 
Bishops of Antiochia   
After SERAPION succeeded 〈◊〉 〈◊〉 of Antiochia, of whom ALEXANDER B. 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 bands the more easy, that he heard it reported that ASCLEPIADES, a man well exercised in the true faith, by the providence of God was made Bishop of Antiochia, Euseb. lib. 6. cap. 11. PHILETUS was the 10 ZEBENUS the 11. and BABYLAS was the 12. Bishop of Antiochia, of whom EUSEBIUS recordeth that he died in prison, like as ALEXANDER B. of Jerusalem ended his life in prison, both the one and the other suffered such kind of martyrdom under the persecution of DECIUS, Euseb. lib. 6 cap. 39 In the catalogue of Emperors, catholic Bishops and Heretics subjoined to the ecclesiastical history of THEODORETUS. we read that BABYLAS B. of Antiochia would not suffer DECIUS to enter into the Temple whereinto Christians were convened, and that before he was beheaded, he gave direction to bury into the sepulchre with his dead body the chain also, wherewith his body had been bound, as a funeral ornament of his buried body. But EUSEBI US 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 foresaid 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. He was entangled with the error of NOVATUS, but was reclaimed again by the vigilant travels of DIONYSIUS B. of Alexand●…ia, Euseb. lib. 6 cap. 44. DEMETRIANUS a married man was successor to FABIUS. PAULUS SAMOSATENUS a pestilent Heretic was the 15. Bishop of Antiochia. DOMNUS the son of DEMETRIAN the 16. TIMEUS the 17. CYRILLUS the 18. and TYRANNUS the 19 Bishop of Antiochia.  
The names of the Bishops of Rome, Alexandria and Antiochia were the more accurately observed and registrate after the Council of Nice (albeit I recite them before) because it happened in that general Council that for timous suppressing of heresies the Bishops of these places were called patriarchs, and had power to convocat Councils 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 century 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 FIRMILIANUS B. of Caesarea in Cappadocia, a man familiarly acquainted with ORIGEN. GREGORIUS and ATHENODORUS, brethren and Pastors in Pontus. HELENUS in Tarsus, and NICOMAS in Iconium. THEOTECT US in Caesarea Palestinae. MAXIMUS in Bostra, Euseb. lib. 7. cap. 28. EUSEBIUS and ANATHOLIUS Bishops of Laodicea. QVIRINUS B. of Scesiana, or as others call it, Scescania, a worthy martyr, about whose neck a millstone was hanged, as hath been before declared, Func. Chron.  
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, Dan. 2.   

CENT. III. Cap. 3.  

Of Heretics.  
IVstly did EPIPHANIUS compare an Heretic to a modiwart, a beast in quantity little, lurking in subterraneal holes, and yet working great harm to well laboured ground: Nevertheless when it happeneth that this noisome and blind beast creepeth out of her hole, and runneth upon the superfice of the earth, she is a ridiculous, wandering and feeble beast, she cannot see the hole out of which she hath crept forth, & 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, they are found to be ridiculous and 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 century also. The Heretics called Artotyritae who added 
Artotyritae.  unto the administration of their sacrament cheese unto the bread. Alogi who rejected the writings of the holy 
Alogi.  Apostle JOHN, and said they were written by CERINTHUS. Albeit the Evangelist JOHN of purpose wrote the history of his evangel against EBION and CERINTHUS. Adamiani who 
Adamiani.  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 and EVA before their fall. Theodotiani who denied the divinity of Christ, taking the name of their sect from a miserable man in Constantinople called. 
Theodotiani.  THEODOTUS, 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 heart, 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. Melchisedeciani magnified MELCHISEDECK above Christ. Bardesianisiae 
M●…deciani. Bardesianistae. Ualesii.  were but a branch of the heresy of the Ualentinians and Gnostici, who denied the resurrection as is already declared in the second century. Valesii, who gelded themselves. Angelici, whose name was better known to EPIPHANIUS then the original of their sect. Apostolici, who would have no possessions, but rejoiced in voluntary poverty, & detested 
Apostolici.  marriage, giving out a sentence against themselves, that they were unclean, because they were procreated by marriage. Origeniani, & Turpes. These were vile and filthy beasts, not 
Origeniani  abhorring from whoredom, but from procreation of children, to the end they might seem to be chaste. They were like to ONAN the son of JUDAH whom the Lord destroyed, Gen. 38. ver. 9 10. All these heresies mentioned by Epiphan. contra haereses, lib. 2. I pass by almost with silence, because they were like unto abortive births, and continued not long to perturb the peace of the Church.  
Now concerning other Heretics, by whose venomous doctrine the Church of Christ had greater strife and perturbation. 
Artemon.  ARTEMON and BERYLLUS B. of Bostra in Arabia denied the divinity of Christ, and affirmed that he was not existent before he took flesh of the Virgin. With BERYLLUS ORIGEN conferred, & 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 eccls hist, lib. 6 cap. 33.  
The heresy of Helcesaitae otherwise called Sampsei, because 
Helcesaitae.  of the short continuance of it is scarce worthy to be reckoned, as I have declared in the treatise of heresy. They mixed the religion of the jews, Gentiles and Christians together, but were more addicted to the superstition of the jews then to any one of the other two. Epiphan contra haereses lib. 2. 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, and they promised remission of sins to every man who would hearken to the words of that book. Comment. Func. in Chronol.  
NOVATUS a Presbyter at Rome was a man of a contentious spirit, and men that are humorous, high minded 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 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 ISA 1. Ezech. 18. Mat. 11. & 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, whereby he carrieth men headlong to hell are presumption and desperation: & merciless NOVATUS taching a doctrine that strengthened not the knees of the weak, he did what in him lay to move sinners to despare. Therefore CYPRIAN B. of Carthage who excommunicated him, and CORNELIUS B. of Rome who did the like with advise of a grave and worthy Council gathered at Rome, Euseb. lib. 6. cap. 43. are to be counted wise men, because they endeavoured timonsly to suppress those errors that weakened the hearts of the children of God. I read of no heresy preceding the heresy of ARRIUS and EUTYCHES 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 were conformable to the opinion of the true Church, Sozom. lib. 7. cap. 12. Thirdly, because in time of the Arrian persecution the Novatians were banished and troubled with no jesse hateful malice and despite then the members of the true Church were: yea and the true Catholics and Novatianes' being companions of one and the selfsame suffering were content also to give their lives one for another, Socrat. lib. 2. cap. 38. And the foresaid author saith, Parúmque abfuit quin coadunarentur, Socrat, ibid. that is, They were near 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 authors of heresies and schisms, are also the principal hinderers of the redintegration of the unity 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, Socrat. lib. 2. cap. 38, clearly proveth that the Novatian heresy continued until the days of CONSTANTIUS the son of CONSTANTINE an Arrian Emperor and 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 emperors edict were permitted to have public conventions in Constantinople, to enjoy such privileges as other Christians had, & to possess the oratory's and temples whereinto they were accustomed to serve God. All this toleration and liberty was granted to them by the good Emperor THEODOSIUS, because in the head of doctrine anent the divinity of Christ they damned the Acrians, & agreed with the Homousians, Socrat. lib. 5. cap. 10. The Magdeburg history saith that this heresy continued in Constantinople until the time that it was conquessed by the Turks, Cent. 3. cap. 5. I have written of this heresy at greater length to admonish all true Christians that it is not enough to adhere to some points of the true faith, and to suffer persecution for righteousness at some times, and to love brotherly fellowship at some times, so that we are content 〈◊〉 〈◊〉 〈◊〉 life for our brethren: all these things did the Novatians, and were favoured by the Emperor THEODOSIUS, as said is, yet were they both sehismatickes and Heretics, because they would be wiser than God, and debarred them from the bosom of Christ's compassions whom Christ inviteth to come unto him, saying, Come unto me all ye that are weary and laden, and I will ease you, Mat. 11. ver. 28, Let the example of the Novatians admonish men, who study to singularity, and to bring in new customs or opinions into the Church of God, to take heed that their opinions be not repugnant unto the written word: lest, after they have continued a long time, in end they be rejected as opinions, foolish, vain, heretical, and not agreeing with the scriptures of God. His followers were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or puritans, Euseb. lib. 6. cap. 43. Hist. Magd. cent. 3. cap. 5. 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, I john 1. ver. 7. But in no other sense & 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Now are ye clean through the word that I have spoken unto you, joh. 15. ver. 3.  
The heresy of SABELLIUS began to show itself unto the world, about the year of our Lord 257. under the reign of 
Sabelliani.  GALLUS. It was first fet forth by NOETUS in Ptolemaida, afterward by HERMOGENES, and PRAZEAS, and last it was propagated by SABFLLIUS 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 alanerly, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 subsistences or persons in the Godhead, but the three names of Father, Son and holy Ghost were given to one person allanerly, but pointed not out distinction of persons or subsistences in the Godhead, Ruffian. hist. lib. 1. cap. 29. By this opinion they were compelled to grant that it was the Father who clad himself with our nature, and died for our sins, and therefore they were called Patrispassiani because their opinion imported that the Father suffered.  
In the reign of GALLIENUS, and about the year of our Lord 264, a certain Bishop in Egypt called NEPOS began 
Nepotiani.  to affirm that at the latter 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. ver. 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 end CORATION yielded, and promised that he should not maintain any such opinion in time to come, Euseb. lib. 7. cap. 24.  
About that same time, that is, in the time of the reign 
Samosatenus.  of GALLIENUS, CLAUDIUS and AURELIANUS. PAULUS SAMOSATENUS Bishop of Antiochia, he 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 & patient suffering, but he was not naturally & truly the Son of God begotten of the substance of the father. His life correspondent to his doctrine was wicked and profane. He was accustomed to walk through the streets of Antiochia accompanied with a number of flattering friends and servants, some going before him and others following after him, and he himself in the mids, reading or meditating letters to his secretaries, Euseb. lib. 7. cap. 30. Which form of presumptuous and stately behaviour was offensive to the people, who thought that pomp and pride was not beseeming to Bishops, who were preachers of the humility, meekness and patient sufferings of Christ. But if the men of Antiochia (saith PLATINA) had been in his days, and had seen the stately train of the Bishop of Rome & his Cardinals, accompanied with so many servants, clothed in silk and sumptuous apparel, and riding upon gallant and lusty horses, richly decked with gold & costly footmantles of diverse colours, they would have been more offended, and would have said, that such pride had nothing to do with the simplicity and humility of Christ. Platin. in vit. Sixt. 2. But to return again to PAULUS SAMOSATENUS, he was so covetous of vain glory, that he built unto himself in the Church a glorious seat according to the similitude of a princely throne, & 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 stage places, Euseb. lib. 7. cap. 30. The Psalms also, that were sung in the Church 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 FIRMILIANUS 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 write, Euseb. ibid.  
MANES a Persian, otherwise called MANICHEUS, a man furious and mad, answering well unto his 
Manes & Manichei.  name set forth the venom of his heresy in the time of the reign of DIOCLETIAN, Euseb. lib. 7. cap. 31. a man both in speech and manners rude and barbarous, in inclination devihsh: yet he durst presume to call himself the holy spirit, as MONTANUS had done before, and to represent Christ's actions in choosing unto him 12. disciples, whom he sent forth to propagat his errors into diverse parts of the world, Eufeb. ibid. 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, & made PAUL, sometime a persecnter, 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 like unto a bright star sending forth the beams of light to the comfort of God's house. The opinion of MANES anent 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 Manicheans. In 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 a spectacle of his wrath and vengeance. For the king of Persia hearing of the fame of 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, and stopped his skin full of chaff, and set it up before the entry of a certain city of Mesopotamia, Socrat. eccles. hist. lib. 1. cap. 22. 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 fore. mentioned 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 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 dissembled and deceitful fellow, Read the history of Socrat, lib. 1. cap. 22.  
After MANES sprang up HIERAX, who spoke of the Father, 
Hieracitae.  and the Son as of two lights different in substance. He damned marriage, denied the resurrection of the body, & excluded infants from the kingdom of God, Epiph. contrahaeres. Hist, Magd. Mark in this Catalogue of the heresies of the first three hundredth years how many of the devils trumpeters sounded the doctrine of the prohibition of marriage. The Nicolaitans, Gnostici, Encratitae, Montanistae, Apostolici, Origeniani called Turpes, Manichei and Hieracitae. Satan hateth marriage to the end that his kingdom might be advanced by fornication and all kind of uncleanness.   

CENT. 3.  
A Treatise of Purgatory and prayer for the dead.  
IN this century also the opinion of ORIGEN anent 
Purgatory and worshipping of relics, errors borrowed from Pagans.  purgatory pains before a man can enter into the kingdom of heaven giveth me manifest occasion to speak of Purgatory. In the beginning of this treatise I protest, that I detest the worshipping of relics, and the conceit of Purgatory fire as two heads of doctrine borrowed from Ethnics and Pagans. The bones of THESEUS (saith PLUTARCH) being transported & placed in the middle part of the town of Athens, they honoured his ashes as if he himself had been returned to the town, and gave unto him all these divine honours, calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he who diverteth evil from them: also they called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a patron & a helper: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, who receiveth the supplications of the humble. What was this else but to honour THESEUS with divine honours? And the excessive honours attributed to the relics of saints in the Popish church, with confidence to be helped and better heard of God, because they were prostrate before the relics of saints, what was it else but a counterfeiting of the superstition of the Pagans? In like manner the opinion of Purgatory is but an Ethnic invention, & PLATO seemeth to be the first author of it, (except any man of greater reading can reduce it to a more ancient beginning) for PLATO in his dialogue called Phedo, vel de anima hath three opinions concerning the souls of men. First, he thinketh that the souls of men who have lived a very honest and unreproovable life, when they depart out of their bodies, they go to a place of unspeakable happiness. Secondly he thinketh that the souls of men who have continued into incorrigible wickedness, they go to a place called Tartarus there to be punished with endless pains. These two foresaid opinions PLATO by his traveling to Egypt (where the people of the jews had remained a long time) might have learned, to wit, that the souls of good men go to heaven, and the souls of evil men go to hell. But PLATO thought by Philosophy to mend the want that was in ancient Theology, and he devised a third place whereinto souls should be both tried and purged, and after suffering of pains should be set at liberty, namely the souls of men who had heavily grieved their parents & afterward repent, or had committed filthy murders, and afterward repent, these men's souls (I say) according to the opinion of PLATO, behoved to go through infernal floods, specially through Acheron, C●…ytus, and Phlegeton to be tried & purged, & in end to be set at liberty, providing they had fully satisfied the persons whom they had offended. These beginnings of PLATO'S conceits had never hurt Christian religion, if CLEMENS ALEXANDRINUS, and after him ORIGEN had not mingled profane Philosophy with theology. But when the question is riped up to the very ground, the defenders of Purgatory fire & worshipping of relics have cause to be ashamed, as disciples of Pagans, and not of the holy Apostles, in these two points of doctrine.  
The foolishness of CLEMENS and ORIGEN hath been 
Foolish borrowing.  very pernicious to the Church of God, because they borrowed not from PLATO silver and gold, as the jowes borrowed from the Egyptians, by warrant of God's commandment Exod. 11. but they borrowed chaff and dung, lies and fables, which some time spreading, sometime growing, sometime altering the first similitude fashioned in the combs of PLATO, in end became an article of Popish faith, and was so straightly urged, that they who would not believe the feigned fire of Purgatory were burned as Heretics with true flames of tormenting fire.  
AMBROSE and HILARIUS as foolishly followed the opinion of ORIGEN without examining it in the balance of 
Foolish following.  holy scripture. Ambros. in Psal. 118. saith that all men must go through the fire at the latter day, even JOHN himself the beloved disciple of Christ, of whose death also some doubted, yet no man can doubt of his passing through the fire. Thus AMBROSE suffered this opinion of ORIGEN to sink into his heart, as though it had been the undoubted Oracle of God, which no man should call in question. HILARIUS maketh no exception of the blessed Virgin the mother of our Lord in Psa. 118, but she must also go through this fire at the latter day. And this is a foolish thing to follow any man further than he doth follow Christ, & the warrant of the written word of God, 1. Cor. 11. And therefore the first general Council Ann. 551. (as wise behind the hand) was compelled to examine the books of ORIGEN & to excommunicate himself (albeit dead long afore) & to damn his books and vain opinions specially anent his Purgatory.  
This Origenian error before it was seriously impugned, it was changed to the worse, and grew nearer to the original of PLATO'S Phlegeton again: for ORIGEN, AMBROSE and 
Error growing worse & worse.  HILARIUS spoke of a fire that should burn at the latter day which all men behoved to pass through before they could enter into the place of refreshment, but PLATO in his dialogue Phedo spoke of a flood of fire whereinto men behoved to be tried and purged immediately after their souls were separated from their bodies, and what souls I pray you? Not the souls of the best men which went to heaven, nor the worst men, for they went to hell, but the souls of men that were not into a mid rank, neither very good nor very evil. This opinion, I say, somewhat nearer to the opinion of PLATO then to the opinion of ORIGEN, began to take place about the four hundredth year of our Lord, as the distinctions of AUGUSTINE clearly witness. Valde bom, 
The error of Purgatory fire misliked by Augustine, but not fully impugned.  valde mali, non valde mali. Augustin enchiridion ad Laurent. Idem de octo Dulcitii quaest. Thus wandering errors once taking place, became like unto a fretting canker every day worse & worse. If any man think strange that so vile an error neither agreeable to scripture, neither yet to itself, but changing the similitude of it, as the Chameleon doth his colour, it prevailed wonderfully and was so fastened into the people's hearrts, that scarcely can it be rooted out of their minds in our days. To this I answer, that besides the authority of the fathers above specified, who were entangled with error, even they also who found out the opinion of Purgatory fire to be erroneous and repugnant to scripture, yet did they not fully and in all points impugn this false and lying doctrine, but only in a part. As namely AUGUSTINE refuteth that part of CLEMENS and ORIGENS' opinion wherein they thought that the devils and wicked men after suffering of long torments may possibly be forgiven and find mercy. By one place of scripture he utterly undoth that opinion, Depart'vnto the everlasting fire prepared for Satan and his angels, Mat. 25. ver 4 And in the book of the Revelation. And they shall be tormented night and day for ever and ever, Apoc. 20, August. lib. 20. & 21. the civet. Dei. Yet the other part of the error, that took deep root in his days, AUGUSTINE knew it better than he impugned it, lest he should gainsay the received opinion among all the people, who thought that the souls of many men after their death were tormented with fire for a while, until a full satisfaction were made for the faults that men committed in their lifetime. Against this opinion AUGUTINE speaketh but softly. Non valde coarguo, for sitan verum est, that is, I do not greatly reprove it, possibly it is true, August. De civet. De●…lib 21. cap. 26. This was also some strengthening of error, that it was not fully in all points & clearly refuted by godly fathers, whose comporting with the weakness of the people in a part CHEMNIICIUS himself calleth prudence and wisdom: but serious impugning of erroneous doctrine had been more agreeable to the will of God. Always AUGUSTINE in his doubtsome speech giveth no ground to Papists to make up a new article of faith anent Purgatory For like as Constantinople was a great city, yet when it was shaken with an earthquake three days and three nights, no man tarried in that great town to build a new house during that time: even so AUGUSTINE is a great doctor, yet when he taketh 
Simil.  him to forsitan or per●…aps, this is not a sure ground to lean upon.  
This unhappy conceit of Purgatory fire had many handmaids 
Many handmaids of Purgatory.  waiting upon her, some going before, and others following after her. Before the conceit of Purgatory goeth an opinion of our own satisfactions. For the faults committed by us after Baptism, if we do not perfectly satisfy for them before our death, it resteth that in Purgatory fire we should absolve the rest of our penance that is unfulsilled. How much this first handmaid derogateth from the glory of Christ, the Apostle witnesseth when he saith, The blood of Christ purgeth us from all sin, I. joh. I. making no exception ofsinnes after Baptism committed. The other handmaid preceding the conceit of Purgatory, is prayer for the dead albeit in all the old and new Testament there be not one example of praying for the dead, or yet offering of sacrifice for the dead. Pardons followed (sometimes called indulgences in another sense then now they are) these pardons, I say, are the handmaids following Purgatory, by which the B. of Rome (as absolute commander of Purgatory) hath made unto himself infinite gain.  
Before I proceed any further, I exhort all true Christians, as they detest Paganism, even so to detest all Ethnic 
An exhortation to detest the original of Purgatory. Simil.  errors, when they are creeping in into the sanctuary of God, The golden Eagle of the Romans was more abominable when it was set up in the Temple of jerusalem by HEROD, joseph. de bello judaico, lib. 1. cap. 21. then when it was set up in the Capitol of Rome. And the image of CAIUS CALIGULA sent to PETRONIUS his Deputy to be set up in the Temple of jerusalem made all the jews aghast, and they were more willing to die then to see their Temple so filthily abused with idolatry, joseph. antiq. lib. 18, cap. 11. It is more seemly than that the golden Eagle and image of CAIUS remain at Rome, where they were first fashioned, then to be brought to the Temple of jerusalem. And it is more seemly also that the opinion of Purgatory remain in the school of PLATO at Athens, or in the school of CLEMENS at Alex andria, rather than to send it abroad through all Christian Congregations to be believed. For Christians ought to be like to the forlorn son after he returned home again 
Simil.  to his father., Luc. 15. He was so well fed and clothed in his father's house, that he would not eat any longer of husks and the food of Swine: even so our heavenly father hath fed us with that Manna that. came down from heaven, and it is no time now to us to be fed with the husks of PLATO'S school any longer.  
The cause wherefore foolish people are so addicted to Purgatory, albeit it be but an Ethnic invention, is this, 
Preposterous fear & credulity of people ●…pholde people.  a carnal affection that men carry toward their defunct, parents or friends: to whom they are so affectionate, that if any action done by living men could help them that are dead, they would do it with all their heart: and of old time it was a custom that when men were recently departed this life, their friends would thrust the sacrament in the mouth of the dead body, meaning thereby to procure some relief to the soul, which custom was damned in the third Council of Carthage, Canon. 6. In respect Christ biddeth give the sacrament with this commandment, Take, eat, but dead bodies can neither take nor eat. Always it was carnal affection not ordered with knowledge that moved friends so to do. And in our days men that are in heaviness and full of affection toward their own friends are both timorous and credulous: so timorous, that they fear that their friends after death should be pined in Purgatory: so credulous that they believe that the prayers and alms deeds of the living, their saying of Masses or buying of pardons can help the dead, either to mitigat their pain, or to procure unto them hasty relief out of pain. If these two grounds could be removed, that simple people would not preposterously be both timorous and credulous, the conceit of Purgatory would cease.  
Papists themselves that are corrigible I would exhort before I answer to their arguments, that they would do this 
An exhortation to corrigible Papists.  honour to jesus Christ, not to make his majesty like unto ADONIIAH, 1. Reg. 1. This proud man called JOAB the Captain of the host, and ABIATHAR the Priest, and the king's sons except SALOMON to banquet, and by not inviting to that banquet SALOMON and BATHSHEBA his mother, and NATHAN the Prophet, and ZADOCK and BENAIAH, no doubt but he was minded to bring innocent people under the guiltiness of treason, as their speeches to DAVID clearly declare, that they foresaw this inconvenient, But jesus Christ is not like unto ADONIIAH to seek e a quarrel against innocent people, whom he himself hath purged from all sin in the precious fountain of his blood, 1. joh. 1. Will the Lord jesus after he hath purged us from all spot of sin in the fountain of his own blood, send us to Purgatory when we die, and not call us to that celestial banquet of endless pleasure in heaven: seeing the not calling of us to that banquet importeth a disliking and casting off of us, as ADONIIAH disliked SALOMON and his mother, and NATHAN the Prophet, & the rest whom he invited not to his banquet? Surely whomsoever the Lord hath loved so dearly, that he hath purged them from all spot of sin by his blood, he will not be uncouth to them, by sending them to Purgatory when they should be invited to his banquet.  
Now in this disputation of Purgatory fire a solid ground 
The use of temporal pains.  is to be laid down, that every man may know of what sort of pains after this life we dispute. All pains are either temporal or eternal. Of eternal pains there is no disputation in this treatise. Temporal pains (say we) are inflicted upon men only in this life for their amendment, if they be of the number of Gods elect, or else are forerunning tokens of everlasting wrath, if they be of the number of the reprobate. For this cause the Apostle saith, that there is no chastisement joyous for the present until it bring forth the good fruit of righteousness, Heb. 12. ver 11. And here he declareth clearly that temporal chastisements are inflicted upon the godly for their amendment.  
On the other part the prophecy that was in the mouth of ZARESH the wife of HAMAN (albeit grounded only upon experience) yet it declareth that the downecasting of wicked men is a forerunning token of a greater down cast to follow after, Ester chap. 6. ver. 13. And this is a short sum of our opinion anent temporal punishments. But Papists defend that even after this life there is temporal punishments in Purgatory, the suffering where of satisfieth God for off●…nces committed by men when they were aline, and purgeth them that their souls may be meet to go to heaven.  
This opinion of theirs is linked with another absurd opinion, that when out sins are freely forgiven, we are not 
Fault and punishment there of both abolished in Christ.  absolved both from guiltiness and pain, but from guiltiness only, but it remaineth still, that we should suffer pains yea such pains, whereby we satisfy for our sins committed after Baptism, what is this else but to make us our own saviours in a part, and manifestly to contradict both scriptures and fathers? for the scripture plainly saith. There is no condemnation to them that are in Christ, who walk not after the flesh, but after the spirit, Rom. 8. And AUGUSTINE saith, Culpa est quod injustus es, poena quod mortalis es, Christus suscipiendo panam & non culpam, & poenam debevit & culpam. August. de verbis domini, serm. 37. that is, thy fault is this, that thou art unrighteous, thy punishment that thou art mortal, but Christ by taking upon himself our punishment and not our fault, hath abolished both our fault and our punishment.  
Arguments brought in to prove Popish Purgatory are of three ranks, First, some arguments taken out of the 
Places of the old Testament abused for stablishing of Purgatory  words of Canonicke and Apocryph scripture. Secondly out of the writings of fathers. Thirdly out of visions, dreams and apparitions, where of some are put in write for a memorial to the posterity. In the book of the Psalms it is written. We passed through fire and water into thy rest, Psal. 65. ver. 12. alias Psal. 66. ver. 12. Here say they meńtion is made of Purgatory fire. But AUGUSTINE writing upon this Psalm doth expone it otherwise. The fire, saith he, burneth, the water rotteth, both are to be feared, the burning of trouble, and rotting of water. When there are disasters and unhappy things in this world, they are like unto fire: when we are in prosperity and all things plenteously abound, this is like water. This is the exposition of AUGUSTINE. In the prophecy of ZACHARIE it is written, Thou also shalt be saved through the blood of thy covenant, I have loosed thy prisoners out of the pit wherein is no water. Is this also spoken of Purgatory? There is in that chapter a prophecy of Christ of his office, humility, power, love, and the operative virtue of his blood, by which blood being his own blood, & the blood of the everlasting covenant of God, we who were sinners and bondmen of Satan are set at liberty, and we who were heirs of hell and condemnation, are fred from that terrible pit whereinto there is not one drop of consolation, & soChrist hath found out to us by his suffering foresaid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle saith, Heb. 9 ver. 12, that is, everlasting redemption. This is the true sense of that place, for scripture conferred with scripture will find out the right meaning of scripture: but the wresting of scripture to the conceits of our mind is a perpetual detaining of us in blindness and ignorance. To this agreeth well the exposition of August decivit. Dei, lib. 18. cap. 35. and Theodoret. in Zach. cap. 9 In like manner in the prophecy of Malach. Behold I will send my messenger, and he shall prepare the way before me: and the Lord whom ye seek, shall speedily come to his temple: even the messenger of the covenant whom ye desire: behold he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall endure when he appeareth? for he is like a purging fire, and like fullers soap. And he shall sit down to try & fine the silver: he shall even fine the sons of Levi, and purify them as gold and situer, that they may bring offerings unto the Lord in righteousness, Malac. 3. ver. 1. 2. 3. If we credit the holy Evangelists, this is spoken of Christ's first coming, and of JOHN Baptist his forerunner, and of the effectual ministry of the Gospel in purging sin, Mat 11. ver. 10. Marc. 1. ver. 2 Luc. 1. ver. 76. But Papists not conferring scripture with scripture, wheresoever they find fire or darkness, or a deep pit and dungeon, or a terrible tempest, there they think mention is made of Purgatory, as I could easily prove by many other places: but let these suffice for examples of the old Testament wrested and abused.  
In the new Testament it is said, And whosoever shall speak a w●…d against the Son of man, it shall be forgiven him, but whosoever 
Places of the new Testament abused.  shall speak against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come, Mat. 12. ver. 32. Ofthese words it is inferred that some faults shall be forgiven in the world to come, albeit the fin against the holy Ghost shall never be forgiven. The true sense and meaning of these words is set down by the Evangelist MARK in these words, But he that blasphemeth against the holy Ghost shall never have forgiveness, but is culpable of eternal damnation, Marc. 3. ver. 29. What needeth further requisition when the spirit of God hath interpreted his own meaning? Again it is is said in the new Testament. For other foundation can no man lay then that which is laid, which is Icsus Christ: And if any man build on this foundation gold, silver, precious stones, timber hay or stubble, Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by the fire: and the fire shall try every man's work of what sort it is. If any man's work that he hath built upon, abide, he shall receive wages. If any man's wo●…keburne, he shall lose, but he shall be saved himself: nevertheless yet as it were by the fire, 1. Cor. 3. ver. 11. 12. 13. 14. 15. The last of these verses is brought forth as a testimony of scripture proving Purgatory fire: & so much the rather because S. AMBROSE doth so expone the foresaid verse. Let us therefore with AMBROSE agree upon all the rest, and contravert only upon the last verse. The foundation of Christ, the gold, silver and precious stones is true and solid doctrine, the timber, hay, and stubble is frivolous doctrine: the trial by day, and fire is a trial by the word of God, full of light, as the day, and mighty in operation as the fire. In this trial he whose doctrine is authorized and not overthrown by the word, he hath double vantage: first his work standeth, next himself shall be rewarded as a good builder. But if in the trial a man's doctrine be found frivolous, albeit not heretical, he shall sustain double loss: First he shall see his doctrine overthrown by the light and fire, that is, by the word of God, next, albeit himself shall be saved, because he adhereth by faith to the foundation, yet because he hath been a slothful teacher in teaching frivolous things with a glorious show of eloquence of in stead of solid and necessary things, he shall be saved by fire, that is, as we say, he shall be cast into the furnace of temporal troubles to learn repentance and amendment in this life, wherein only is time and place of repentance. But the Papists think that men after their death shall be cast into the fire of Purgatory, there to satisfy for their fault, and after satisfaction to be purged and saved Here first note, that the Apostle uttering by a continuated allegory the estate of those who build upon the right foundation any kind of doctrine either solid or frivolous, in the end he perfiteth his allegory, comparing the chastisements of God sent for our amendment unto a fire. This agreeth better than to interpret all the rest allegorically, and the last words into a simple meaning without any figure, & to father that opinion upon PAUL whereof neither he nor any other Apostle maketh mention in their writings. Next consider that they would seem to be followers of the interpretation of AMBROSE, when as their conscience (I mean of those that are learned amongst them) knoweth the contrary, that AMBROSE meaneth of that fire at the latter day, whereof ORIGEN writeth, but not of that Purgatory fire immediately after the issue of this life, whereof the Papists speak, Indeed if Purgatory fire should be set forth as an article of Christian faith, it should be grounded not upon allegories or obscure places of scripture, but upon clear and plain places, as all the ancient fathers in one voice do consent, but this place of scripture is an allegory and an obscure place. ORIGEN and AMBROSE take it in one sense, the Papists take it in another sense, we take it in the third sense, and some of their own scholastic doctors are so dashed with the variety of diverse interpretations, that they dare determine nothing certainly, but say that either with the fire of Purgatory, or with the fire of tribulation, or with the fire that goeth before the face of the great judge men who have committed venial sins shall be purged and saved. THOMAS AQVINAS in 1. Cor. 3. When their own scholastic Doctors are in such doubts, there was no time to step 
A place out of the book of the Maccabees for c●…nsi mation of sacrifice for the dead, and consequently of Purgaterie  forward, and to make it an article of their faith.  
The chief place cited out of Apocrypha books is Macab. 2. cha 12. from the 40 ver. to the end of the cha, in these words. Now under the coats of everte one that was sl●…ine, they found jewels that had been consecrated to the idules of the Famnites, which thing is forbidden the Jews by the Law. Then every man saw that this was the cause wherefore they were slain. And so every man gave thanks unto the Lord, the righteous Judge, which had opened the things that were hid, And they gave themselves to prayer, and be sought him that they should not be destroyed for thefault committed. Besides that, noble judas exhorted the people to keep themselves from sin: for so much as they saw before their eyes the things that came to pass by the sin of those that were slain. And having made a gathering through the company sent to jerusalem about two thousand drachmas of silver to offer for a sin offering. Hitherto doth the author of that book write the history of that fact, which was done by JUDAS MACCABEUS and his soldiers. First they were about to bury the dead bodies of their brethren who were slain in the battle fight against GORGIAS. Secondly they found secretly covered under their garments jewels consecrated to idols. Thirdly they acknowledged this to be a sin, and to have been the cause of the destruction of their brethren. Fourthly they thanked God who discovered this secret: for the punishment of their slain brethren was an admonition to them that were alive to abstain from the like fault. Fiftly they gave themselves to prayer, fearing lest the whole army should be plagued by God for the fault committed by a few number of the army, as the fault of ACHAN troubled the whole host in the days of JOSHVA, jos. 7. Sixtly to prayer is added an exhortation of JUDAS to abstain from the like faults. Seventhly a collection is gathered to be sent up to Ierusal●…m that a sin-offering might be offered, not for the dead, but for the living, who had not searched out the faults of the host diligently as became them: And therefore there was some guiltiness also in them. The rest that followeth is the opinion of the author of that second book in these words, Doing very well and honestly that he thought of the resurrection: for if he had not hoped that they which were slain should rise again, it had been superfluous and vain to pray for the dead. And therefore he perceived that there was great favour laid up for those that died godly. (It was an holy and a good thought) So he made a reconciliation for the dead, that they might be delivered from sin. When I read this opinion of the author of the second book of the Maccabees I am nothing moved with it: first because it seemeth to be a lie that JUDAS MACCABEUS sent to jerusalem to offer sacrifice for the dead, He knew the law of God, and fought foe the law of GOD wherein was no sacrifice for the dead, nor yet example in all the old Testament that any man did offer sacrifice for the dead: but this author bringeth in JUDAS fight with his sword for the law, and with his alleged sacrifice against the law. And it is less inconvenient to rub this foul spot upon the unwise writer then upon that wise, valiant and godly man JUDAS MACCABEUS. And I am the bolder to rub this fault upon the writer, rather than upon the valiant Captain of whom he writeth, because in other places also he taketh boldness to commend things forb●…dden in the Law of God, as namely the fact of RHASIS in slaying of himself, 2. Macab. cap. 14. ver. 46. Likewise I am emboldened to do it, because I read this same history in other authors more worthy than this man is, who impute no such fault to JUDAS MACCABEUS, as namely joseph. antiq. lib. 12. cap. 12. If any man shall think me presumptuous in charging the writer of the book rather than the worthy governor with a fault, let him understand that the verity of God is in nothing empared albeit there had been a fault in both, that is, in JUDAS doing a thing repugnant to the Law, and in the author praising a thing done contrary to 
Simil.  the law. For like as there was no grace in DAVID, that could grace his adultery▪ even so therewas no gift in JUDAS MACCABEUS that could excuse his offering of a sacrifice for the dead, which no man did before him in the old Testament, and no man is found to have followed him in the new Testament, as saith CHEMNICIUS.  
In the next place arguments are brought out of ancient fathers to prove Purgatory by their prayers for the dead. 
By the prayers made for the dead of old Purgatory cannot be sufficiently confirmed.  For after this manner they reason. If souls of men departing from their bodies went strait ways either to heaven or hell, what needed prayers for the dead? for they who are in heaven are in glory and rest, and they who are in hell cannot be supported by prayers. But (say they) the ancient fathers prayed for the dead, whereby it is clear that they believed a third place, to wit, Purgatory, whereinto the souls of some men are tormented, and have need of the support of the living: but the consequence is very false: for they cannot be ignorant that in CYPRIANS days the name●… of holy martyrs were mentioned in prayers atthe ministration of the holy sacrament, lib. 3. epist. 6: yet no man thought that the martyrs were pained in Purgatory. In like manner AMBROSE affirmeth that he will pray for the soul of VaLENTINIAN the second, of whom he said before, aternae vitae fruitur voluptate, that is, he enjoyeth the pleasure of eternal life, Ambros. de obitu Valentiniani. And NAZIANZEN prayeth for his brother CESARIUS, of whose rest with God he had the like hope, Nazianz. ●…rat. 7. All these prayed for the dead without any opinion of Purgatory. And therefore LINDANUS for all his confident assertion that Purgatory is fully proved by the testimonies of AUGUSTINE and CHRYSOSTOME, who make mention of the prayers for the dead, the one calling it a custom used by the whole Church. August. serm. 32. de verbis Apostolt. the other calling it a tradition of the Apostles, Chrysost. homil. 3. ad Philippenses, yet I say, neither of these two believed Purgatory. AUGUSTINE doubted of it as said is, and CHRYSOSTOME knew it not, as shall be declared Godwilling, Lindan. lib. 4. cap. 63.  
But now let us examine these two places whereunto LINDANUS leaneth as infallible grounds, and surer than that any 
The place of Augustine serm. 32. de verbis Aposloli examined.  exception can be taken against them, August. serm. 32. de verbis Apostolt. It is not to be doubted that the dead are helped by the prayers of the holyChurch & by the healthful sacrifice & alms deeds that are bestowed for their spirits, in such ways, that God dealeth more gently with them than their sins have d●…serued First, I doubt if this be a sermon of AUGUSVINE. It seemeth rather to be a sermon of BEDA, who lived long after AUGUSTINE, because all this sermon is found in BEDA writing upon 1 Thess Next, like as AUGUSTINE doubted of Purgatory, so likewise he doubted if it was lawful to pray for the dead, as his own words testify, August, Confess. lib, 9 cap. 12. after that he had prayed for the soul of his mother MONICA he subjoineth this: If any think I have done wrong in praying in few words for her who prayed so ofis for me, let him not mocke●…mee, but if he hath great charity, let him weep for my sins to the common father of ●…l Christ's brethren. If AUGUSTINE speak so doubtsomely of Purgatory, the civet. dei. lib. 21. cap. 26. and of prayer for the dead, Confess. 9, cap. 12. LINDANUS had no great ground to proclaim the triumph of victory for this alleged sermon of AUGUSTINE.  
The place cited out of CHRYSOSTOME writing upon the first chapter of the Epistle of PAUL to the Philippians, homil 3, 
The place of Chrysostom homil 3 in epist. ad Philip. examined.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, It was not in vain that the Apostles constituted this as a law, that in the reverent mysteries a remembrance should be made of those that are departed. For answer. First, I demand of LINDANUS, if all these of his religion believe this that CHRYSOSTOME speaketh, that prayer for the dead in time of celebration of the holy communion is an Apostolic tradition? IS GREGORIUS 1. in that opinion, who affirmeth that the Apostles in ministering that holy sacrament used no other prayer but only the Lords prayer? Gregor. in regist. lib. 7. epist. 63 IS PLTAINA in that opinion, who writing the life of XISTUS 1. saith thus, Petrus enimubi consecr averat oratione Pater noster usus est? This being the opinion of the most part of the Roman Church that the Apostles used no other prayer but only the Lords prayer before the ministration of the holy communion, how can they adhere to this place of CHRYSOSTOME, who calleth it an Apostolic institution to make mention of the dead in these prayers? Secondly I demand of LINDANUS (if the passages in that same homily be not excused by the figure hyperbole) how doth CHRYSOSTOME agree with himself when he speaketh of them that are departed this life without Baptism, he saith that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, They are without the palace with them who are appointed for pain, and with them who are condemned. Which opinion, or rather hard and merciless sentence he would confirm by testimony of scripture, Except a man be borne of water and the holy Ghost, he cannot enter into the kingdom of heaven. john 3. ver. 5. and yet a little after, for such he biddeth distribute alms to the poor, and this distribution of alms saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is it worketh some refreshment unto them. What is this that CHRYSOSTOM speaketh, persons whom he calleth condemned & perpetually excluded from the kingdom of heaven may have some refreshment by the alms deeds done by their friends on earth? In this CHRYSOSTOME neither agreeth with scripture nor with himself: he ag●…eeth not with scripture, because it is plainly said that not so much as a drop of cold water can be ministered to those that are condemned, Luc. 16. He agreeth not with himself, in one word counting them perpetually excluded from the kingdom of heaven, and soon after speaking of some refreshment, that they may get by actions done by the living. Are we more loving, kind and merciful than ABRAHAM, in whom love and all true virtues are perfited: yet he saw no refreshment to a condemned man? Thirdly I demand of LINDANUS and those that be of his opinion if CHRYSOSTOME was as deep in the opinion of Purgatory as in the opinion of prayer for the dead? CHRYSOSTOME never knew what Popish Purgatory meaned, because in his time men who died in the faith, albeit not altogether faultless, yet they were conveyed to the burial places with torches and hymns and spiritual songs. And wherefore were these funeral rites used, saith CHRYSOSTOME. Do we not convey them (saith he) as victorious warriors? Do we not praise God, because he hath crowned with glory him who is departed? Chrysost. in cap. 2 epist add Heb. homil. 4 The funeral Psalm that was usually sung was the 116. Psalm (the 7. verse whereof is this) Return my soul unto thy rest: for the Lord hath been beneficial unto thee: This was not to Purgatory, but to endless rest. But to speak freely what I think of that ancient father CHRYSOSTOME in calling prayer for the dead an Apostolic tradition, I think he hath spoken hyperbolically calling all these opinions, Apostolic traditions, which were delivered to him by good men, who kept the chief heads of Apostolic faith, and this amongst the rest (albeit no article of faith) yet being delivered to him by Christians more ancient than himself, he calleth it by a figure an Apostolic tradition. But the conceit of Popish Purgatory never entered into the hearts of NAZIANZENUS, BASILIUS, ATHANASIUS, (albeit DAMASCENE falsely allegeth his testimony) THEODORETUS, CHRYSOSTOMUS and the ancient learned fathers of the Greek Church, as clearly appeareth by the first protestation given in at the Council of Florence by the G●…ecians there convened Ann. 1439.. How socuer weak r●…en for hope of help from the West were feeble defenders of the truth, yet they clearly knew that the opinion of Popish Purgatorywas unknown to their ancient orthodox fathers.  
In end, Purgatory finding no sure allowance in scripture, nor yet in the writings of ancient fathers began to creep 
Fables of Damascene forstablishing of Purgatory  under the skirts of apparitions of dead men & by dreams, fables, apparitions and foolish inventions it was so strengthened, that the verity of the Gospel was not so much regarded by a foolish bewitched people as the fables confirming Purgatory. It were tedious to rehearse all the fables of DAMASCENE in his sermons de defunctis. Yet all are not to be passed over with silence: He saith that THECLA one of the first feminine mattyrs prayed for FALCONILLA after her death, and obtained pardon to her, albeit she was an Ethnic idolattesse, and died without the knowledge of Christ. This woman behoved to be delivered out of hell, and not out of Purgatory. But who should lend his ears once to hearken to fables so repugnant to scripture, Luc. 16. In like manner he saith that holy MACARIUS prayed night and day for the dead, and in end he demanded at the dry pow or head of a dead man if he felt any comfort by the prayers of the living, and the dry pow or brain pan answered that they found some little refreshment. Likewise he bringeth in the fable of an ancient teacher (whose name he expresseth not, because fables delight to have their head lapped up in darkness of shadows and silence) who had a disciple that lived licentiously in excess and ●…iot all his days, and so without repentance concluded his life: the teacher made prayers night and day for his disciple, and in end the Lord opened his eyes to see his disciple burning in flames of fire to the neck: after this he increased the earnestness of his prayers, & afterward he saw his disciple burning in fire unto the middle part of his body. Finally by the fervency of multiplied prayers he was fully delivered. The fable of GREGORIUS 1. cited also by DAMASCENE goeth beyond all the rest in absurdity, that he prayed for the soul of trajan the third persecuting Emperor, and obtained pardon to it as a voice that came down from heaven, witnessed, saying, I have heard thy prayers and granted pardon to TRAIANUS, but in time to come make no prayers for wicked men. All these fables are like unto the gourd of jonas, that had a worm within it, which smote it, so that it withered incontinent, jon. 4. even so in all these fables there are circumstances declaring that God would not hear the prayers made for impenitent sinners after they had died in sin.  
Hear I leave Papists dreaming upon Purgatory and confirming it with dreams, & yet uncertain where it is. As for us, we will lean alanerly upon the blood of Christ, which 
True Christians lean upon the purging blood of Christ.  purgeth us from all sins, 1. Loh. 1. and we know certainly that our high Priest the Lord jesus with his own finger sprinkleth his own blood upon our souls, that we may be found a pure virgin to Christ, 2. Cor. 11. that being purged from all sin, we may enter into that holy celestial jerusalem whereinto no foul and unclean thing getteth entresse, Apocal. 21. Now he who hath prepared this holy mansion for us, prepare us also for it, to whom be praise and glory for ever.  
Amen.   

CENT. 3. A Treatise of Relics of Saints.  
Such is the corruption of man's nature, that in nothing can we keep the golden mediocrity commanded by God. Sometimes we hate and persecute God's servants, at other times we give unto them the honour 
The corruption of man's nature.  that is due to God alone. And in this great confusion and disorder how can order be kept? yea these idolaters themselves, who at sometimes honour the saints with excessive and uncompetent honour, they keep not one and the selfsame order. Sometime they begin at excessive honour, and they end at excessive contempt, as the men of Listra, first, they called PAUL & BARNABAS gods, and afterward they stoned PAUL as an evil doer, Act. 14. At other times they begin at excessive contempt, and they mount up to excessive honour as the people of the Isle of Malta first counted PAUL to be a murderer, after to be a god, Act. 28. Many other examples may be given, specially in the person of MOSES under the Law, and of the Apostles under the Gospel. The carnal jews that came out of Egypt murmured many times against MOSES, but their more carnal and unhappy posterity preferred MOSES to Christ, joh, 9 ver. 29. saying, We know that God spoke to Moses, but this man know we not from whence he is. This is the malice of Satan changing our prison, but not suffering us to be set at liberty. For when a man is incarcerate in any upper house, and then his prison is changed, and he is prisoned in the lower prison, where there is less liberty of air, and great stink & filth, the estate of this man is not better but worse by his change: even so when men have misregarded in most contemptible 
Simil.  manner the servants of God, this is a snare of the devil, but when they give unto them the honour that is due to God, this is a greater snare, for they who called PAUL a mutherer (who was indeed the prisoner of Christ) at that time they lied, yet they attributed nothing to PAUL but that sin whereunto by nature he was inclined, and also practised before his conversion, Act. 9 but when they called him a god, they attributed unto him that honour that was not competent to a mortal man, Act. 28.  
Albeit we be not able to comprehend the deep and subtle slights of Satan yet in the first entry we may grope some 
The great slight of Satan.  deceitfulness in Satan's dealing, because he dealeth one way with Gentiles and Pagans who knew not God, and another way with jews and Christians who had some knowledge of the true God. He stirreth up the Gentiles forthwith to call men Gods, by whose hands the Lord wrought a miraculous work, Act. 14. and Act. 28. but he dealeth otherwise with the jews who had some knowledge of God, not incontinent to equal MOSES to God, but to prefer him unto other teachers, and to jesus whom they denied to be God. In like manner he moved the jews to deck and beautify the sepulchers of the Prophets, Mat. 23, which seemed to be no fault, but Satan was craftily under colour of honouring the servants of God, leading them to persecute the master himself, even Christ jesus the great prince of all Pastors. And therefore Christians should beware of the slights of the devil, because upon very small and not disallowable beginnings (as would appear he laboureth to lead them in end to horrible idolatry.  
Again Satan is so crafty and deceitful that he will build 
Another craft of Satan.  upon another man's foundation. It was not Satan but the Lord himself that would have the funerals of his Saints reverently handled. God said unto JACOB that JOSEPH should close his eyes, and that the Lord himself would reduce him back again to Canaan, that is. the Lord would attend upon his funeral in his back coming again, Gen. 46. ver. 4. yet that crafty adversary Satan building as it were upon the Lords own ground under pretence of honour to be done to the bodies of the Saints, as the temples whereinto the holy Ghost dwelled, he hath brought men so far forward, that they have opened the graves of the Saints, raised their bones, carried them in procession, and made their prayers before them with hope to be the better heard of God, because they bow themselves before the relics of Saints,  
Also Satan's craft appeareth in this, that as the Philistims did not send SAMPSON immediately to grind in their mill until 
The third craft of Satan.  they had first pulled out his eyes, judg. 16 21. even so Satan moved not men to bow their knees and to say their prayers before dead men's bones at the first instance, until he had of along time blindfolded their eyes with a misty cloud of ignorance, so that all things were welcome that pleased their blind guides to thrust into their hands. And so we shall see (Godwilling) that in the first 300. years after the ascension of our Lord there was no adoration of relics. 
We read of graves opened for dishonouring but not for honouring. of bones.  Now let the history speak for itself. In the old Testament we read that some men's bones were raised out of their graves to dishonour them, as the bones of the priests of Bethel, which were burned upon the altar of Bethel by JOSIAH, 2. Reg. cap. 23. 16. but in that same chapter it is expressly noted, that the bones of the true Prophet who came from judah and foretold all these things, ibid. ver. 17. these bones, I say, were not raised to honour them as the bones of the idolatrous priests were raised out of their graves to dishonour them. The body of MOSES buried in the plain of Moab, Deut 34. ver. 6. whose sepulchre was unknown to man, but known to Satan, yet he who knew it had not liberty to open it, & to discover the relics of his body, left it should have been an occasion of idolatry, because MICHAEL the Archangel of God strove against him in this point, epist. ●…ud. ver. 9 The grave of the Prophet ELIZEUS was opened not of purpose to raise his bones, and to honour them, but upon a great suddentie to cast in another dead man: and albeit the Lord wrought a great miracle by touching of ELIZEUS bones, 2. Reg. 13. ver. 21. yet no man was so foolish as to raise them out of the grave, or to carry them into the Temple to be adored and worshipped. The bones of JOSEPH that were in a chest, and transported out of Egypt by MOSES, Exod. 13 ver 19 yet in the wilderness were not worshipped, no not by these carnal jews, who worshipped the golden calf. And so the history of the old Testament may be laid aside as an holy history furnishing no fuel to hold in this fire of Popish superstition anent adorations of dead men's bones.  
In the new Testament like as the doctrine of resurrection 
No example in the n●…w Testament of ra●…sing bones out of the grave to be worshipped.  was clearly preached and believed amongst all Christian people: so likewise a great care was had that the bodies of the Saints should be honourably buried as bodies appointed to an happy resurrection. This persuasion grounded in the hearts of Christians made them to count death a sleep, the grave a bed, & resurrection a wakening of men out of their sleep, joh. 11. Act. 7. Now this sleep differeth from other sleeps in this, that when a servant conveyeth his master's son to bed to sleep and rest, pos●…bly this same servant will waken him again in the morning that he may rise and walk: but when we are conveyed to the grave by the lords servants, these servants will not get that honour to raise us up again out of our bed, but let us sleep on still until it shall please our Lord and master Christ jesus to come again, and raise us up out of our bed and sleep. But foolish servants to be troubling the graves of the Saints and digging out their bones which they cannot clothe with flesh, sinews and skin, neither can they breathe a spirit in them, it is both foolish, superfluous, and untimous diligence, whereof no example is to be found in the new Testament.  
In the ecclesiastical history it is to be noted that the fathers who lived nearest unto the days of the Apostles were also freest of this superstition of worshipping of bones and 
The father's nearest to the Apostles days, freest of superstition  other relics. In the fourth persecution POLYCARPUS Bishop of Smyrna was martyred (as hath been declared) at what time great care was taken both by jews and Pagans that the dead body of POLYCARPUS should not come into the hands of Christians: and to this purpose it was burned with fire. The Christians who waited on diligently to honour that blessed body, which had patiently suffered rebuke for the cause of Christ, in end they got his bones, which albeit they counted to be more precious than gold and silver, yet they worshipped them not, as EUSEBIUS clearly declareth, lib. 4. eccles. hist. cap. 16. but they buried them honourably into a convenient place. Moreover that day whereinto he was burnt for the Name of Christ, was called by the father's natalis, or natalitium POLYCARPI, that is, the birthday of POLYCARPUS, because by his death he made it manifest that he was the true child of GOD, begotten and borne of the uncorruptible seed of the Word. And in that place where his bones were buried, and upon the very day of his martyrdom, Christians convened to glorify God for the constant suffering of the Martyr & to exhort others with constant perseverance to be ready to do the like, Euseb. ibid.  
These things no man can justly vituperat in the ancient Church, because their purpose was to glorify GOD by means not unlawful, and to f●…ster in the hearts 
Burial of Christians hindered to quench the hope of resurrection.  of the people, the assurance of the resurrection of the dead, by honourable burial of such as died for Christ, And so much the more they were moved so to do, because the persecuting Pagans hindered the Christians from burying their dead, to the end they might quench the hope of the resurrection in their hearts, as Euseb. lib. 5. cap. 1. clearly declareth speaking of the Martyrs in France, who suffered death in the fourth persecution under ANTONINUS VERUS, whose bodies were left unburied for a ti●…e, and afterward were burnt with fire, and resolved into ashes, and the ashes were cast into the river of Rhodanus, ne ullam amplius resurrectionis spem habeant, that is, to the end they should have no more hope of the resurrection. And doubtless there is no Christian heart that lived in these days, but behoved to increase their cair in burying the bodies of the Saints, because in want of burial the Pagans would have quenched the hope of resurrection.  
The custom of transporting the bones of the holy men of God from one place to another more honourable place (as 
What time transporting ' of the bones of the Saints began, and how long this custom continued without adoration  seemed to the transporters) it was not so ancient as it can be proved by examples for the space of three hundredth years after the ascension of our Lord, yet these bones were transported after a manner, as the bones of JOSEPH from Egypt to Canaan, to be buried in a more honourable place. josu. 24. vers. 22. without any kind of adoration, as the bones of BABYLAS B. of Antiochia, in the days of JULIAN the apostate. Theodoret. lib. 3. cap 3. 10. The bones of PAUL B. of Constantinople, were transported and buried in the Church of Constantinople, that was builded by his persecuter MACEDONIUS. Sozom. lib. 7. cap. 10. This was done in the days of THEODOSIUS the Emperor, and the words are to be marked. transtulis corpus ejus & in Ecclesia condidit quam MACEDONIUS persecutor ejus adificaverat, that is to say, he transferred his body, and buried it into the Church which his persecuter MACEDONIUS had builded. In the days of the Emperor ARCADIUS the relics of SAMVEL were brought to Constantinople. Theodor. lector collect. lib. 2. & in the days of THEODOSIUS 2. his son, the bones of CHRYSOSTOM were transported to Constantinople. All this time, bones & other relics were transported & buried, but not set up upon altars nor worshipped.  
If it be objected that JEROME disputing against VIGILANTIUS defendeth the custom of women, who in the very day time went to the graves of the martyrs with lighted 
An answe●… to an objection.  torches of wax to honour them by so doing. To this I answer that the words of JEROME make little against our opinion. First, because his words import that the bones of the saints were lying in their graves Secondly, the women who lighted these wax torches JEROM granteth that they had a zeal to God, but not according to knowledge. Thirdly JEROM in compating these lighted torches to the precious ointment powered out by MARIE upon Christ's head, joh. 12. whereof Christ had no need, and no more have the martyrs need of wax torches to be lighted at the places of their sepulchers, with jeroms favour (for honour of his learning) his comparisons are not good: for MARY'S fact was done in zeal mixed with knowledge, & hath an approbation in Christ's own mouth: but the sact of those women was done in zeal without knowledge, and hath but a slender approbation in jeroms own mouth Hieron contra Vigilant..  
Again if it be objected that miracles were wrought at 
Answer to another objection.  the graves of the Martyrs, as namely in Milan, where AUGUSTINE was present, at the sepulchers of PROTASIUS and GERVASIUS a blind man was restored to his sight, and AUGUSTINE himself beareth witness of this miracle, because he saw it done with his own eyes. August lib. confess. 9 cap. 7 To this I answer that God wrought a miracle at the sepulchre of this holy Martyr PROTASIUS to confirm that true faith for which he suffered martyrdom. Like as God wrought a greater miracle at the sepulchre of ELISEUS in restoring a dead man to life again. 2. Reg 13. to confirm the doctrine of ELISEUS that it was of God. But the end of these miracles was not to raise up their bones out of the grave & to worship them, in regard that such superstitious facts plainly repugned to the sum of their faith and doctrine. Now by good reason the Papists are reduced to this straight, that either they must prove that the adoration of dead men's bones was a point of ELISEUS doctrine, and PROTASIUS faith, or else these miracles were wrought to teach men to raise out of the grave, and to worship the dead bones of the Prophets & martyrs of God. And AUGUSTINE himself clearly declareth what was the issue of this miracle. First, men took occasion by the sight of hat miracle to glorify God, but not to worship PROTASIUS & GERVASIUS bones. The other end of the working of that miracle was to stay the fury of JUSTINA the mother of VALENTINIAN the second in persecuting of AMBROSE B. of Milan, albeit the fame and notoriousness of this miracle did not convert her to the true faith, yet it availed to abate her fury and rage in persecuting the innocent feruant of Christ. August ibid. confess. lib. 9 cap. 7.  
Again, if it be objected that the dead bones of BABYLAS 
An answer to the third obje●…tion.  stopped the mouth of APOLLO, so that he could not utter his oracle, until BABYLAS bones were raised, and transported into an other place. Sozom. lib. 5. cap. 19 and therefore there is virtue in the bones of the Saints to help the godly, and to confound the power of the devil. For answer I say we should not hearken to the deceitful speeches of Satan, who seeing Christians already inclined to transport the dead bones of the Saints, for all his simular and feigned dumbness, yet he could speak that whereby superstition afterward should be mightily increased and augmented. Hist. Magdeb. Cent. 4. cap. de miraculis. But arguments drawn out of the fountains of Scripture, if they were rightly inferred, should have greater countenance, credit and regard, 
No testimony in scripture to pro●…e the Worshipping ofreliques.  than the testimonies of all the fathers joined together. Therefore they will not seem to be destitute of this armour also. The shadow of PETER Acts. 5. 15. was helpful to diseased persons, and the napkins, and handkercheefes taken from the body of PAUL, helped diseases, and made unclean spirits to depart from men. And therefore (say they) to attribute virtue to relics of Saints, is no derogation to the glory of God, but rather a great confirmation of God's truth. To this I answer, that scripture having intention to glorify God indeed doth in these miracles neither magnify PETER nor PAUL, nor PETER'S shadow, nor PAUL'S napkins, wherein there was no saving virtue, but the text clearly saith that Godw ought miracles by the hands of PAUL Acts 19 ver. 11. Which verse is cast in of purpose to turn our hearts from PAUL the instrument, alanerly to God the author of these miracles. And if the holy Scripture will not suffer us to repose upon PETER and PAUL, and other Apostles, as if by their own power and virtue they had made any man whole, Acts 3. ver. 12. how much less can God be pleased with this, that power and virtue be attributed to PETER'S shadow, and PAUL'S napkins? And albeit virtue had been in these things, yet PETER'S shadow could not have been kept as a permanent relic to the posterity, nor yet PAUL'S napkin, except miraculously, could have continued so long. But this sufficeth our purpose, that in all the scripture there is not a word of the worshipping of PETER'S shadow, nor PAUL'S napkin. If I were disputing upon words, I would demand of those that reckon PETER'S shadow among relics, by what reason they do it, seeing that it hath no remaining amongst us, after that his body is taken from us, and therefore, cannot be called a relic? But I leave off to speak of the shadow of words aswell, as of the shadow of bodies.  
Let us remember this well, that GOD worketh great works by very contemptible means, to the end the glory may be attributed to GOD alone. Now seeing that GOD 
The shepherds staff of Moses.  wrought great works by the shepherds staff that was in the hand of MOSES, he dantoned the land of Egypt, divided the red sea, and by the stroke of the staff brought forth waters out of the hard rock: Seing (I say) that God wrought so great works by so contemptible a mean, what became of this shepherds staff after the death of MOSES? Some of the learned say that God buried it with MOSES in the plain of Moab, lest it should have been an occasion of idolatry: How ever it be, the remembrance of it is buried in scriptures, and we cannot tell what became of it. But if it had been in time of Popery, it had been laid up and worshipped among their principal relics.  
The c●…oake of ELIAS wherewith ELIZEUS divided the 
The cloak of Elias.  waters of jordan seemeth to be a relic of ELIAS, having virtue to work miraculous works, but the text itself declareth the contrary, that there was no power in the cloak, but in the GOD of ELIAS for when ELIZEUS came to the river side, he lifted up his heart to GOD, saying, where is now the GOD of ELIAS? 2 Reg. 2. ver. 15. So that all scripture 
The Church of the Jews might have had more relics than the Roman Church.  both in old and new Testament with one consent sendeth us from cloaks, staves, shadows, handkerchiefs, and such like means, to the power of almighty GOD, working where, when, and by what means he pleaseth.  
Now if all things whereby or wherein God wrought miracles, should be kept as holy relics, than the church of the jews might have surpassed the Roman church infinite degrees. For who can deny but God wrought miraculous works in and by all the coats, hose▪ shoes shirts, headcovering, napkins, and such other garments that were among the people of the jews? Their garments waxed not old, and their feet swollen not all the space of forty years that they were in the wilderness. D●…ut. 8 ver. 4. If all these garments had been laid up in store after they entered into the land of Canaan, the jews might say that their Church was holier than all the Churches in our days, if holiness be esteemed according to the multitude of relics. Let us now set forward and declare when this corruption of worshipping of relics crept in into the Church of God. In the Apostles days no such thing. In time of the ten persecutions was burying of Martyrs and celebration of Natalitia Martyrum, as hath been declared. From the three hundredth year of our Lord, till the four hundredth, & almost till the five hundredth year there was some transporting of holy men's bones to be buried in a more honourable place (as said is) but not worshipping. There were torches and wax candles carried to the sepulchers of the martyrs, which custom was disallowed by some, and excused by others: there was also banqueting at the sepulchers of the Martyrs, which custom hath not great allowance of AUGUSTINE, de moribus ecclesiae catholicae, cap. 34. for he thought that some of them who banqueted in such places, buried themselves above buried men. Yet all this time no worshipping of relics,  
But after the five hundredth year of our Lord, in the days of ANASTASIUS, JUSTINUS the elder, JUSTINIAN, JUSTINUS 
Worshipping of relics after the 592. year of our Lord.  the younger, TIBERIUS, MAURITIUS, PHOCAS etc. superstition began to abound and relics were worshipped, and the very pens of ecclesiastical writers, who wrote the history of that time such as EVAGRIUS, smell of superstition. We read that the cross of Christ was carried through Apamia, & worshipped evag. lib 4. cap. 26. The relics of S. SEBASTIAN were carried out of Rome to Ticinum, & laid upon an altar for staying of the devouring plague. PAULUS DIACONUS de gestis Longobard. lib. 6. cap, 2. SERGIOPOLIS is said to be preserved from the fury of COSROES king of Persia by the virtue and holiness of the relics of the martyr SERGIUS. gEuagr. lib. 4 cap. 28. Yea, the blind guides of this time were not content to fill the world with the relics of the Saints, but also to ground this opinion in the people's hearts, that these relics ought to be worshipped, they found out a thousand lying miracles, so that it was fulfilled that was spoken by the Apostle PAUL, that the coming of the Antichrist should be by the operation of Satan in all power, and sig●…es and Wonders of lying. 2 Thess. 2. ver. 9 Surely at this time the forerunners of the Antichrist were riding post, and busily preparing the way to that man of sin, and child of perdition, and therefore lying miracles were never more frequent then at this time.  
The miracle wrought at Apamia in the bearing about of the cross by THOMAS Bishop of Apamia, is more regarded 
Object.  than many other miracles, because EVAGRIUS witnesseth that he himself was present in the town, and that he saw the bearing about of the cross. Likewise, that he saw a fire compassing the cross, and the Bishop THOMAS whithersoever he went: and that this sight was more miraculous, that this fire had a shining virtue to increase light, but not a consuming power to offend the Bishop that bore the cross. And the sight of this miracle so moved the heart of EVACRIUS, that he himself fell down & worshipped the cross that was in the hands of THOMAS Bishop of Apamia.  
To this I give these answers. First, that EVAGRIUS in describing 
The first answer.  the delivery of. Apamia from the expected siege of COSROES King of Persia, and the miraculous deliverance of SERGIOPOLIS and EDESSA two towns besieged, indeed is so fabulous, that he deserveth no more credit in this narration, then in the description of the life of BARS ANUPHIUS an Egyptian monk of whom EVAGRIUS writeth, that he enclosed himself within a shop beside Gaza fifty years, seen of no man, and using no kind of earthly thing, that is, neither meat, drink, raiment, nor any other refreshment of earthly things. evagr. lib. 4. cap. 33. He who can excuse this oversight of EVAGRIUS, let him accuse me that I give not credit to all that EVAGRIUS writeth.  
Secondly the authority of THOMAS Bishop of Apamia & 
The second answer.  EVAGRIUS an ecclesiastical writer, are both nothing in comparison of the authority of AMBROSE, who was nearer unto the Apostles days, & took better attendance to the scriptures of God than EVAGRIUS did: he writeth of HELENA the mother of CONSTANTINE who is said to have found out the cross whereon jesus suffered, yet he saith of her Regem adoravit non lignum, that is, sh●… worshipped the king & not the tree, for that had been (saith he) the error of Ethnics, & the vanity of ungodly people, Ambros. de obitu Theodosu.  
Thirdly I affirm that in scripture is set down two sorts of lying miracles, & both are to be misregarded alike. 1. false 
The third answer.  miracles wherein the senses of men only are deluded, but nothing wrought neither contrary to nature nor above nature, such as were the miracles wrought by the sorcerers of Egypt, Exod. 7. 8 9 Other miracles are called lying miracles, not because the senses of men are deluded, but because they are brought forth by the operation of Satan to confirm a lying doctrine, Deut. 13. 1. 23, And in 2. Thess. cap. 2. 9 they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they are both wrought and alleged to confirm a doctrine of lies. In this rank let us eount the miracle cited by EVAGRIUS.  
Finally I say that if the confidence in the cross was so powerful as to stay COSROES king of Persia from besieging Apamia, why was it not also as powerful (the people remaining no 
The fourth answer.  less superstitious than they were afore) to save Apamia from the siege of ADAARMANES the captain of the army of COSROSS who afterward took the town of Apamia & set it on fire? evagr. lib. 5. cap. 10. Notwithstanding of their confidence in the cross this superstition was no defence unto them, but rather fuel to augment the flame of the wrath and indignation of God against them. And thus I leave EVAGRIUS sporting himself with his own conceits, whereof what account I make, I have already declared.  
In end, Satan counting the ignorance of mankind to be his gaining, brought in false relics into the world, which 
False relics.  were worshipped with no less reverence and devotion than the true relics were. And Satan used the world as the Philistim●… used SAMSON, judg. 16. First they bound him, secondly they pulled out his eyes, thirdly they compelled him to grind in their mil: and last of all they made a play-soole of him. But when they were at the height of their contempt, 
Simil.  then suddenly came their destruction. Even so after that Satan had bound the world with the bands of idolatry, and blindfolded them, and made them to serve in vile and filthy offices, in end with false and forged relics, he would make a playfoole of the world: but then in the mercy of God the kingdom of the devil began to be shaken and overturned. The coat of Christ, his purple garment, his tears, the foreskin of his circumcision, the crown of thorns, the spear, that pierced his side, the lots that were cast for his garments, the linen clothes whereinto his blessed body was wrapped, all these relics the Roman Church brag that they have them, together with the very house of Bethleam wherein the Lord was borne, miraculously transported from judea to Italy: so impudent are they in forging lies. But if all these things had been left by Christ in testamental Legacy to the Church of Rome, they had not been so careful in keeping of them, as the negligent keeping of the purity of the word & holy sacraments clearly declareth: for they have lost the key of knowledge. They have added many things to Baptism, and paired a substantial part from the Supper of the Lord. And no doubt if the forenamed relics had been left in Testament also to the church of Rome (like unto false executors) they had made havoc of these in like manner.  
The false relics attributed to the blessed Virgin the mother of our Lord, to MICHAEL the Archangel, and to the martyrs & saints, some of them have such babish conceits in them, others such absurdity, as it were a shame to make rehearsal of them, if so be we had not to do with a shameless harlot, who hath dighted her mouth, & saith, I have committed none iniquity, Prou, 30. ver. 20. The virgin's hair in quantity more than is beseeming to attribute to one person, her milk in quality better than is beseeming to attribute to any mortal creature: her comb wherewith she combed her hair, her girdle & many other relics unknown to antiquity. In the strife of MICHAEL the Archangel of God against the devil for the body of MOSES, epist. jud. ver. 9 the dagger and shield wherewith he fought, are among the number of Popish relics: as if Satan could be overcome with the weapons of corporal warfarc, when as men themselves are taught by the Apostle to fight against spiritual wickedness with spiritual armour. Ephes. 6.  
The coals of S. LAURENCE, the incorruptible finger of JOHN Baptist that pointed out Christ, the iron chain that bond PETER, the teeth of APOLLONIA, the body of S. DIONISE complete alleged to be both in France & Germany, the multiplied body of S. SEBASTIAN & innumerable other forged relics whereof they who have invented them have cause to be ashamed. And what shall we say of the superlative degree of all absurdity in defending forged relics? The arrows that pierced S. SEBASTIAN, the stones that stoned S. STEPHAN, the 30. pieces of money which the traitor JUDAS received to betray his master, shall all these also be consecrated & worshipped? SIMON MAGUS money was cursed & execrable as well as himself, Act, 8. 20. because he thought that the gift of the holy spirit could be bought with money. Shall not the 30. pieces of money wherewith the blood of Christ was bought be also cursed & execrable? Now we see in our time a filthy stable full of forged reiiques & more filthy than ever the stable of AUGIAS king of Elis was, which couldby no other means be purged, but by the river of Alpheus, which being let in into the stable the great heap of 30 years dung was in few days washed away: Even so the great heap of forged relics, wherewith the world hath been bewitched these many hundredth years, can by no other means be abolished but by the spate of the authority of godly Princes, whose hearts the Lord stir up to purge the world from the filth & stink of false relics by false teachers so obstinately defended.  
The best remedy to correct all abuses in the Church was ever this, to reduce all things unto the first & original purity which was this, to do as the men of God in the Apostles days did. They followed the saints in so far as the saints followed Christ, 1. Cor. 11. If the saints departed this life, they buried them honestly, as devote men did bury STEPHAN, Act. 8 2. with some lamentation, but not excessiué as they do who are without hope, 1. Thess. 4. 13 After their death if they remembered any good they had done in their life-time, they commended it, that others might follow their example, because Christ saith that the fact of MARIE should be told for a memorial of her, & that in all places wheresoever the Gospel should be taught, Mat. 26. ver. 13. If they had patiently suffered any evil for Christ's sake, they kept a memorial of that also, as the godly fathers of the primitive Church did in natalitus martyrum. Thus doing, we honour the saints and follow them as they followed Christ, but we clothe them not with the royal apparel which is only due to Christ, to whom be everlasting glory and honour.  
Amen.   

CENT. 3. A Treatise of the supremacy of the B. of Rome.  
ALbeit that the Bishop of Rome was not openly proclaimed to be the head of all Bishops, until the year of our Lord 607. by the Emperor PHOCAS, yet is this supremacy coloured with forged lies & appearance of greater antiquity, & for refutation of alleged antiquity I cast in this treatise in the third century. And first of all let us consider the grounds of this alleged supremacy, next let us consider the steps of this ladder (not like to the ladder of JACOB leading up to heaven, but like to the manifestation of the man of sin) whereby the B. of Rome, by little & little climmed up unto this sovereignty, that in end he sat as a lawgiver in the chair of Christ. And thirdly God-willing we shall declare the tragical event of this supremacy.  
Now first the principal ground whereupon Papists do ground the supremacy of the Pope, is the supremacy of PETER 
Great business to destroy Christ after he was borne as great business to advance the Antichrist.  above the rest of the Apostles, which if it were grants they will infer the superiority of the Bishop of Rome, as his successor above all Bishops. In this argument I perceive great business to advance the Antichrist, and to set him up into an eminent chair, like as when Christ was borne there was great business to make him out of the way, Mat. 2. but all in vain, the cruelty and craft of HEROD, cannot un do the counsel of God: so great business is to advance the Roman Antichrist, and to make us believe that Christ himself hath set him in his own chair, & given unto him a sovereign government over all his sheep, but all this travel is also taken in vain: for the room of Christ must not be filled until it be vacant, & the breath of Christ's mouth destroying the man of sin, will one day declare that Christ is living, sitting in his own chair, and mighty in operation to make his enemies his footstool, Psal. 110,  
Now to examine the parts of this argument, the first part is, PETER is the head of the Apostles, and this they prove 
Christ instituted none of the Apostles to be supreme head over the rest.  by the words of Christ, I Will give unto thee the keys of the kingdom of heaven, etc. Mat. 16. In the contrary we affirm that if●…in these words Christ had given any supremacy to PETER above the rest, than afterward when they strove who should be greatest, Christ had not damned this fault in all his disciples, but he had only damned the eleven disciples, for that they were not voluntarly subject to PETER whom he had already made head of all the rest. But in so far as striving for superiority is damned in them all, Mat. 18. it is certain that Christ appointed none of the Apostles to be supreme head of all the rest. And CYPRI AN plainly affirmeth in his book de simplicitate Praelatorum. Hoc erant utique 〈◊〉 & cateri Apostoli quodfuit Petrus pari consortio praediti & honoris & potestatis. that is, All the rest of the Apostles were that same thing that PETER was furnished with like fellowship and honour. The second part of the argument that the Bishop of Rome is the successor of PETER hath been already entreated in the head of succession.  
Another argument proving the supremacy of the Roman 
The decretal epistles attributed to the Bishops of Rome of old are forged & false.  Bishops is taken out of the decretal epistles attributed to the Bishops of Rome who lived in the second century making mention of the superiority of the Bishop of Rome above all other Bishops. To this I answer, that these epistles attributed unto them are supposititious and false, as hist. Magdeburg. clearly proveth by many reasons, whereof I shall rehearse a few. First, the style and 
1.  ditement of all these epistles declareth that one and the selfsame man hath indited them all.  
Secondly the ineptitude and barbarity of language, no wise agreeing with the tightnesse of the Latin tongue used in 
2.  this age.  
Thirdly, these decretal epistles agree not with the estate of the Church at that time persecuted by Tyrants, troubled 
3  by Heretics, & slandered by the world. If these forenamed Bishops had written epistles indeed they had contained exhortations to patiented suffering, apologies against slanderous mouths, refutation of Heretics: but seeing they sound for the most part to the establishing of their own supremacy the very circumstance of time declareth that they are supposititious & forged.  
Fourthly the reasons whereby these epistles do prove the supremacy of the Roman chair, are foolish, ridiculous 
4  & unworthy to be attributed to so worthy men. As namely, that PETER was called CEPHAS, that is an head, for his supremacy. Likewise PETER and PAUL died at Rome, therefore the Roman B. is head of all other Bishops. Also PAUL said that he had continual remembrance of the Romans in his prayers. Rom. 1. therefore the Roman Church must be head of all other Churches.  
Fiftly, these decretal epistles were unknown to JUSTINUS martyr, IRENEUS, CLEMENS ALEXANDRINUS who lived about 
5.  this time, as likewise to JEROME an accurate searcher of all an tiquities, for none of them make mention of these decretal epistles.  
Sixtly, when the question of appellation to the Roman Bishop, and the question of supremacy was reasoned in the 
6.  sixth Council of Carthage, if such decretal epistles had been then exstant the ambassadors of the Bishop of Rome had alleged them for corroboration of their cause, but they were not as yet fashioned and shaped.  
Finally in these decretal epistles CLEMENS B. of Rome is brought in writing to JAMES surnamed JUSTUS after the death of PETER: & it is known by the history that JAMES surnamed JUSTUS was slain at the least 8. years before the martyrdom of PETER. For james was slain before NERO intended his persecution, but PETER was martyred in the very furic of NERO'S persecution, joseph antiq. I. 20. c. 8 Euseb. I 2. c 23 & 25.  
The 3. principal argument they use is taken from the utility of the Church of God whereinto unity is very requisite, joh. 17. & for keeping of unity one ministerial head under Christ is necessary, like as in the Church of the jews one high Priest, to whom all the people were subject in matters of religion, was a band of unity amongst the jews: even so say they, one ministerial head (viz. the B. of Rome) is necessary for keeping unity: peace & concord amongst Christians-To this I answer, that all things happened to them in figures, 1. Cor. 10. and like as the nation of the jews had one high Priest as a band of unity, so likewise they had one altar, & one city of their conventions, Isa. 33 & these also were bands of unity to keep the nation of the jews into an holy fellowship: yet no man will say that it is necessary to us in our days to resort thrice in the year to any one city for keeping the unity of Christ No more is it necessary in our days for keeping of unity to have one high Priest upon whom we shall all depend, but rather this being a figure (as said is) teacheth us to depend upon jesus Christ the great b●…shop of our souls, because we are all members of his body, we are quickened with his spirit, we have one hope of calling, we have one faith & one Baptism, Eph. 4. These are the bands of our conjunction both with Christ our head & with his members: but the Apostle PAUL in reckoning out the bands of our conjunction with Christ and amongst ourselves speaketh nothing of one ministerial head underchrist: neither is it possible that there can be on●… ministerial head in all the world, as there was one high Priest in one nation of the jews.  
The second head of this treatise is to consider the steps & degrees whereby the B. of Rome was mounted up in the chair of Christ. 1. The honourable styles attributed by other churches 
The first step.  unto the chair of Rome began to puffed up some of them into great conceit of themselves. The chair of Rome was called the Apostolic chair & the B. of Rome was called the universal Bishop: such honourable styles by hyperbolical speeches given unto them should not have puffed them up in pride to conceit supremacy over all other Bishops, because the like styles of dignity are attributed to other Bishops and other chairs who never usurped superio●…itie over all Churches, Nazianz. in laudem Cypriani saith that he was counted in his time not only a govern our of the Church of Carthage and of all Afrique & of all the regions of the West, but also of all the East & South & North. The like is written of ATHANASIUS, Nazian in lauden Athanas●…. The like also the EmperorCONSTAN TINE spoke of EUSEBIUS PAMPHILIB of Caesarea Palestinae when he refused the bishopric of Antiochia. In this (saith CONSTAN TINE to EUSEBIUS) thou art blessed that by the testimony of the world thou art thought worthy to be B. of the whole church Euseb. invita Constantn. l. 3. c. 59 yet for all this neitherCYPRIAN nor ATHANASIUS nor EUSEBIUS were puffed up in pride to think more of themselves then became the humble dispensators of the mysteries of God. Here is to be noted that similitude of BASILIUS, that a good Christian should be like 
Simil.  unto a strait line, that neither crooketh upward nor downward: even so a goodChristian should neither be dashed with infamy & trouble, nor puffed up with honour & prosperity.  
The second step of this unhappy supremacy was the appellations 
The second step.  of Heretics, and men living inordinately from the discipline of their own Bishops unto the Bishops of Rome, whom they received under their shadow, not so much for favour to their unhonest causes, as for desire of supremacy above all other Churches. For APIARIUS appealed to the B. of Rome, & EUTYCHES Abbot in Constantinople appealed from his B. FLAVIANUS to LEO B. of Rome, to whose excommunication albeit in end LEO agreed in the Council of Chalcedon, yet it is certain that the cause of the propagation of EUTYCHES error was the linger of LEO B of Rome, who did not incontinent separat this pestilent Heretic from his communion: albeit FLAVIANUS B. of Constantinople had most justly excommmunicat him. Likewise BASILIDES and MARTIALIS Bishops of Asturica & Emerita in Spain who had sacrificed to idols, and defended their apostasy in written books, after they were both excommunicate & deposed by the Bishops of Spain, they had recourse to STEPHANUS B of Rome: whose false apologies were so much the more favourably heard, that they sought refuge under his wings. But CYPRIAN gathered a Council in Africa, & absolutely damned these apostates, Hist Magd. cent. 3, Cypr. lib. 1. epist. 4. And albeit the African Councils laboured to remead this insolency in time by ordaining these persons to be excommunicate who should appeal from their own Bishops to any other beyond sea, yet it was hard to correct by reason or authority of Councils that error which the Roman Bishop (being once admitted to be called primaesedis Episcopus) did receive and embrace. Yea the filthy dash the Roman Bishops got in the sixth Council of Carthage, wherein the act of the Council of Nice alleged by them to prove the B. of Rome to be supreme judge of all appellations was found to be supposititious and false, this filthy dash (I say) did not correct their effrorr-Ited impudency. And with that learned Modern I. CALVIN I wonder what malice or ignorance moved GRATIANUS 2. 
Gratianus exception from the council of Carthage is foolish.  quaest. 4. c. placuit. when he had mentioned the foresaid decrcet of the 6. Council of Carthage, that these persons who should happen to appeal to bishops beyond sea should be excommunicate, he addeth this exception, unless they appeal to the chair of Rome. What shallbe done (saith he) to those beasts who are so void of common sense, that they except from the Law, that thing alanerlie for whose cause the Law was made and constitute, for it is evident that the foresaid constitution in damning those that made appellations to Bishops beyond sea, was expressly made to inhibit men of afric from appealing to the B. of Rome.  
Also the defection and beastly cowardliness of some Bishops 
The third step  dwelling in places where the pride of the Roman Bishops had been chiefly abandoned, their defection (I say) from the footsteps and good decrees of their antecessours, gave encouragement to the Roman B. to set forward his usurped supremacy, as namely EULALIUS B of Carthage, damn ned the decrees of the Councils of Carthage, and submitted himself to the chair of Rome in the days of BONIFACIUS 2. promising to do all things according to his advise and direction. Of the which victory BONIFACIUS 2. rejoiced, and gloried, and wrote to the Bishop of Alexandria, that this promise of subjection which EULALIUS made to the chair of Rome, should be divulgat and notified unto other Churches. But the argument taken from the authority and example of EULALIUS, is like unto himself. If he being weighed in a just balance, will be found foolish unconstant, timorous, rash & naughty, what can we say of the argument taken from his authority and example but the like? Beside this from the 6. Council of Carthage, until the days of BONIFACIUS, B. of Rome, and EULALIUS B. of Carthage interveened 100 years All this time the godly and learned fathers that were in the sixth Council of Carthage (not AUGUSTINE himself except) were under the sentence of CELESTINUS cursing and yet we hope in the mercy of GOD, that AURELIUS B. of Carthage, AUGUSTINE B. of Hippo, and the rest of the fathers whom he cursed, are reigning with Christ in heaven, notwithstanding of CELESTINUS foolish cursing & EULALIUS more foolish repentance. This is well noted by PHILIP MORNEY that Phoe nix of France. Lib. myster. iniquitatis.  
The Roman Bishops hunting foral occasions of preferment were like to a wild halke in the morning, hungry, and 
The fourth step.  swiftly soaring in the air, if he cannot catch a Partridge, he will make a Laverock his prey: even so the Bishops of Rome, taking their vantage by every light occasion, laboured to bring their brethren in subjection to their sovereignty. In witness whereof ACACIUS B. of Constantinople, used the advise and counsel of FELIX 3. B. of Rome, in disauthorizing and excommunicating PETRUS MOGGUS a favourer of the Eutychian heresy. This thing ACACIUS did by no necessity, but of good will, and as a brother seeking the advise and support of another brother. After this PETRUS MOGGUS being both disauthorized & excommunicate, he repented, forsook his error, and offered his supplicant bill to ACACIUS craving relaxation from that fearful sentence of excommunication. FELIX 3. on the other side, because his advise was not craved in the relaxation aswell as in the excommunication, he cursed ACACIUS B. of Constantinople, and GELASIUS 1. his successor did the like. What meeting ACACIUS gave to FELIX it is not needful to rehearse, it is sufficiently known he was not behind with him. Here every man may see that the Rome an bishops made vantage of these who sought their counsel, as if it were necessary that he who craveth our advise in one thing should be bound to do nothing without our advise in any time to come.  
Moreover, the hearts of the Roman bishops being excessively bend to preferment, could not abstain from flattering of Emperors & Princes, thereby gaining vantage & prefer 
The fist step.  meant, but lossing the favour of God, and falling under that heavy sentence of the curse of God, spoken by ISAIAH the Prophet. Woe unto them which speak good of evil, and evil of good, which put darkness for light, and light for darkness, that put bitter for sweet, and sweet for sour. Isa. 5. ver. 20. It is not known to the world that BONIFACIUS 3. flattered PHOCAS emperor, who by treason & unspeakable cruelty, put out of the way MAURITIUS him master, his wife and children: And for this cause he was advanced to this honour to be called bishop of all bishops. But mark well by whom, by PHOCAS a tyrant, a traitor & a murderer of his master MAURITIUS. Yet the chair of Rome should had less rebuke, if this flattery had begun at the person of BONIFACIUS 3. or yet ended in him, but before him GREGORIUS 1. of whom the Roman Church braggeth so much, he also in whose days that detestable fact was committed, flattered the tyrant PHOCAS, abusing the celestial song of the Angels of God in the time of Christ's nativity, Luc. 2. 13 14 This same holy song gloria in excelsis, GREGORIUS singeth rejoicing for the inauguration of this wicked emperor. Greg. lib. 2. epist. 36. And in epist, 48 anent the same purpose, Laetentur coeli, & exultet terra, & de vestris benignis actibus universae reipublicae populus htlarscat, that is to say, Let the heavens & earth rejoice, & let the whole multitude of the commonwealth rejoice for the bountifulness of your actions. O flattering GREGORIUS counted the worst among the best & the best among the worst, but a flatterer indeed from whom the tongue of DEMOSTHENES & CICERO both cannot rub away this foul spot of flattery SABINIANUS the successor of GREGORIUS 1. a Halke of the right nest continued but few months in his government, there fore I will not open his grave, but I let himly stil. BONIFACIUS 3. barked not without a bone. BALAAM loved the wages of iniquity, but got them not BONIFACIUS loved them & got them but not in mercy, but in the wrath of God. What ZACHARIAS B. of Rome did afterward more prosperously than devoutly in favour of PIPINUS anno 750. he is very ignorant of history that misknoweth. CHILDERICUS the lawful heir of the kingdom at the commandment of ZACHARIAS was shaven, & thrust into a monastery, & PIPINUS son of CAROLUS MARTELLUS, was made king. STEPHANUS 2. after ZACHARIAS walking on still in the paths of flattery, obtained from PIPINUS king of France, not only aid against AISTULPHUS king of Lombar●…'s but also the exarchat of Ravenna & Pentapolis. And to the end that this great territory pertaining justly to the emperor of Constantinople, should not return back againto the righteous owners of it, what order was taken by PAULUS 1. STEPHANUS 3. & ADRIAN 1 the changing of the Empire from the East to the West, and setting up CAROLUS MAGNUS clearly declareth. So that the fifth step of the Roman eminency was falsehood and flattery as hath been declared.  
Now if there be any interstice or interval between the fifth & sixth step, marvel not at it, because it is a great point, 
The sixth step.  and he who was a let to the man of sin behoved to be made out of the way 2. Thess. 2. that is (as CHRYSOSTOME exponeth it) the emperors power behoved to be utterly trodden under foot before the man of sin could usurp absolute authority, & sit as God in the Lord's Temple, Chrysost. in 2. Thess. 2. homil. 4. Therefore the next attempt was the investiment of Bishop's per baculum & annulum (as the custom than was) must be violently extorted & wrung out of Emperor's hands. This was hard to bring to pass in respect the Emperors had been in so long possession of this right, but it was so necessary a point that the absolute sovereignty whereat they aimed of a long time, could no otherwise be obtained. Therefore the Bishops of Rome put on their armour, & batter at the authority of the Emperors with all their might, specially with the thunderbolts of their cursings, to have the investiment of Bishops, per baculum & annulum given over into their hands. This bargain began in the days of GREGORY the 7. and inthe days of HENRY 4. and lasted almost 200. years, some call it bellum Pontificium. HENRY 4. was cursed by GREGORY 7. HENRY 5. by PASCHALIS. LOTHARIUS' 2. was rather content to give over the investiment of Bishops, then to contend with INNOCENTIUS 2. and so escaped the sentence of cursing. CUNRADUS 3. was occupied in warfare against the Saracens and was traitorously deceived by EMANVEL Emperor of Constantinople: but if he had tarried long at home, there was great appearance of a bargain because he received not his coronation from the B. of Rome. FRIDERICUS the first called BARBAROSSA was cursed by ALEXANDER the third, who also in VENICE, and in the porch of the Church of S. MARK trampled upon his neck. HENRY 6. was cursed by CELESTINUS, who also when he repent and was crowned Emperor by him, he put on the crown upon HENRY'S head with his hand, and dang it off again with his foot. PHILIP brother to HENRY 6 was cursed by INNOCENTIUS, OTTO 4. was cursed by INNOCENTIUS 3. FRIDERICK 2, by HONORIUS 3 GREGORIUS 9 and INNOCENTIUS 4. CUNRADINUS the nephew of FREDERICK 2. in stead of cursing was beheaded by the special advise of CLEMENS 4. such clemency was in our holy fathers. This large history I have only touched in few words to let you understand that the Bishops of Rome can be serious in main points, whereinto the standing or falling of their supremacy doth consist. If the investiment of bishops be thrown out of the hands of the emperors, then will all bishops follow the bishop of Rome, and not their own sovereign Lords, and therefore more curses than ever were pronounced out of mount Eball. Deut. 27. were thundered out: but against whom I pray you? Against the anointed of the Lord, of whom it is said, Thou shalt not curse the Prince of thy people. Exod. 22. ver. 28. But wonder not good reader of the great difference between the curses pronounced out of mount Eball, and the curses pronounced out of mount Tarpeius. The curses from mount Eball were given out to bring the people under the obedience of God. but the curses pronounced out of mount Tarpeius, were set forth to bring Princes under the sovereignty of the Roman bishop.  
The sevinth step is nothing else but an appendicle of the sixth, to wit after that the Bishops of Rome had obtained 
The s●…uinth step.  the right of investment not by reason but by force & might, than the ancient order must be inverted. Of old no man could be made bishop of Rome without the advise of the Emperor. Now by the contrary, no man must be Emperor without the Pope's coronation. What is this but like a navigation 
Simil.  to the East Ind●…? We lose the sight of the North pole, and find the degrees of the elevation of the South pole. The authority of the Emperor is utterly trodden under foot, & what remaineth but to see that man of sin and child of perdition with absolute sovereignty commanding all things at his pleasure?  
One thing is yet inlacking to perfect this mystery of iniquity. The B. of Rome, must have power also to convocate general 
The eigh●… step.  councils: themselves or else their substitutes must be moderators in these Councils, and their determinations must have equal authority with the written word of GOD. All these things were obtained, as it were, without stroke of sword, and without gainsaying & reluctation. For albeit Emperors were in continual custom of appointing general Councils, and the place of their meeting, and to point out the person, who should be moderator, yet after the investment of bishops was violently plucked out of the emperors hands & the Emperors must receive their coronation from the B. of Rome, all the courage of Emperors utterly failed, and the B. of Rome, will needs convocat general Councils, & will guide all at his own appetite & pleasure. It is known that CONSTANTINE convocated the Council of Nice, THEODOSIUS the Council of Constantinople. THEODOSIUS 2. and VALENTINIAN the Council of Ephesus, MARTIANUS the Council of Chalcedon. JUSTINIAN the fifth general Council, CONSTANTINUS POGONATUS the sixth, CONSTANTINUS COPRONYMUS the sevinth BASILIUS emperor of Constantinople gathered the eight general Council. Hitherto the Emperors kept their right of convocating O Ecumenic Councils, neither was their right so much as once controlled. The main question between the Emperors & the bishops of Rome was the investitura as said is. This being once settled in the persons of the Bishops of Rome the question anent gathering general Councils slept, from the eight general Council, till the Council of Lateran, that is, about 400 years. And then INNOCENTIUS 3. at his own hand no man making opposition in the contrary steppeth to the rudder, gathered the general Council of Lateran in Rome anno 1215 and the bishops following him did the like, no man making opposition in the contrary, except in such Councils as were to be gathered for impairing the emperors estate. And they gave out to the world such laws and ordinances as shall be declared hereafter Godwilling. GREGORY 10. gathered a general Council at Lions in France, ann. 1273. CLEMENS 5. gathered a general Council at Uien anno 1311. Pope JOHN 23. gathered the Council of Constance ann. 1414. with advise of SIGISMOND the Emperor, but welcome God against your will. There were three Popes at one time contending for the Popedom, JOHN, GREGORY, and BENEDICT: and Pope JOHN to obtain favour at the Empesours' hands, maketh him associate to himself in convocating the Council of Constance, but sore against his heart vouchsafeth he upon the Emperor a lap of his own garment. EUGENIUS 4, gathered the Council of Basil an. 1431. as likewise the Council of Florence, an. 1439. And finally the Council of Tr●…nt was gathered by PAULUS 3. an. 1546. Now we have conveyed by historical narration the B, of Rome to the top of the mast, Prov. 23. ver. 34. where we leave him fast asleep, and the world also bewitched with his enchantments sleeping into a dead sleep, until it please the Lord with his terrible tempest to give them both a wakening.  
The last head of this treatise is to declare the tragical event of this supremacy of the Roman B. not like to the supremacy of AARON & his successors, which was a band of unity amongst the nation of the jews: but like unto the supremacy of ABIMELECH, tending not only to the murdering of his brethren, but also to the utter undoing of the Sichemits who by unlawful means advanced him to that honour. 
Acomparison between Christ, and the Antichrist.  judg. 9 But in the beginning of the last head before I say any further, in few words I will institut a comparison between Christ & the Antichrist, as a Preface to the last head. Christ jesus after his humiliation ascended unto heaven, led captivity captive, & distributed good things to men, Eph. 4. ver. 8. Psal. 68 ver. 18. & the hire he ascended the greater benefit redounded to mankind: the Apostles received the gift of tongues Act 2. & strength promised from above Act I & a sanctified memory to remember all things that Christ had taught his disciples. john 14. And more than this, seeing he ascended to the heavens to sit at the right hand of his father Psal. 1 10. and to be our Advocate. 1. john 2. it is certain that not only the Apostles, but also all Christians have a great & unspeakable benefit by the ascension of Christ on high. Howbeit this ascension of Christ, and sitting at the right hand of his Father is not a new dignity that Christ had not before, but this excellent glory was something obscured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 2. that is, through the suffering of death. But when he ascended to heaven, that misty cloud was removed, and the glory of Christ was clearly known.  
But when the Antichrist ascended on high, not by the decreet of the mercy of God appointing him to sit at the right hand of the father, ps 11●…, but by such unlawful means, as have been declared before, and by the operation of Satan, 2. Thess. 2. ver 9 and by the decreet of the justice of God punishing the world for the contempt of his truth ibid. ver. 12. Then I say, gifts were not distributed to men, but the great Vials of the wrath of God were powered upon the earth, as shall clearly appear by a particular declaration of the miseries that happened to the world by the advancement of the B. of Rome to the supremacy foresaid. And above all other things when as he was not content to sit in the chair of PETER, but also he would make himself a new lawgiver, not only equal to Christ, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an adversary to Christ, and exalting himself above Christ. 2. Thess. 2. ver, 4. Then I say, the fountains of the great deep were broken up and the windows ofheaven were opened Gen. 7. not to bring down rain, as in the days of NOAH, but to reveil the wrath of God from heaven against all ungodliness and unrighteoufnesse of men, who withhold the truth into unrighteousness. Rom. 1. ver. 18  
Now to keep some order in this great Ocean, whereinto I am embarked, the principal Tragedies following the Roman supremacy I divide them in three. First the war ●…alled bellam sacrum, that is the holy war followed upon the neck of this supremacy. Secondly, the war called Pontificium. Thirdly, laws and constitutions since the 1215. year of our Lord, so flatly repugnant to the ordinances of Christ, that no man can be Christ's servant, except he shake off this unhappy yoke of the ordinances of the Antichrist.  
After GREGORIUS 7. and VICTOR 3, succeeded VRBANUS 2 
The first Tragedy.  This man gathered a Council at Claremont in France, and incitat the Christian Princes to undertake a most hazardous and dangerous warfare for recovery of jerusalem, and the holy land out of the hands of the Turks and Saracens, for both these people were massed together, as PLATINA granteth in vita Vibani 2, This warfare was undertaken in the year of our Lord 1084. Bullinger de Conciliis saith 1096. Three hundredth thousand men marched to this warfare under the conduct of GODFREY Duke of LORRAINE, and BALDVINE, and EUSTACE his brethren. ROBERT Duke of Normandy, and ROBERT earl of Flanders, HUGO brother to the king of France, BOEMIUS duke of Apulia, and TANCREDUS son to ROGERIUS BOEMUNDS brother. In the first entry of this warfare at A●…tiochia and at jerusalem, such abundance of blood was shed, as BULLINGER by the testimony of VSPERGENSIS citeth that the horse dipped their legs in blood unto the knees. At Ascalon a cruel battle was fought between the Christians & the Saracens, under the conduct of the SULTAN of Babylon, wherein an hundredth thousand men were slain. Thus was jerusalem recovered out of the hands of the Saracens with great effusion of blood, and GODFREY crowned king of jerusalem. But it was so dear bought, and so soon lost again (for this kingdom continued not 100 years) that God gave clear testimonies to the world that he liked not that unhappy Counci●…l of Claremont●… whereby the peace of the world was perturbed, and blood was shed abundantly like water powered out upon the ground, the minds of the infidels so exasperate against Christians, that albeit they have paid us home again with the conquest of Thracia, Bulgaria, Macedonia, Gracia, Ploponesus, and a great part of Hungaria, and illyricum, yet are not their hearts satisfied, but set on edge through remembrance of the army that came to besiege jerusalem. I leave off to speak of the unprosperous success of CONRADUS 3. and how his army besieging Iconium, was empoisoned by the falsehood of EMANVEL Emperor of Constantinople: and the success of LEWES king of France, and ROGERIUS duke of Sicil, to whom all things succeeded not to their contentment, as the siege of Damascus clearly declareth. No better success had PHILIP king of France, and RICHARD king of England who enterprised likewise to recover again all that was lost but king RICHARDS shipwreck, captivity & ransom 〈◊〉 that the voyages to the holy land seldom had a good succ●…sse. The calamity of BARBAROSSA who seemed to prosper, but was pitifully drowned in the passage of a river: And finally the compelled returning of FRIDERICKE the 2. in the mids of his victories to save his own dominions from the outrage and oppression of the Pope: the bad success, I say of all these expeditions and other more declareth that God gave not his blessing to the Council of Claremont. So that in very deed the advancement of the Bishop of Rome tendeth to the calamity of the whole world.  
The second tragedy that followed the high advancement of the B of Rome was bellum pontificium, others call it 
The second Tragedy.  bellum Imperatorium, a cruel and hateful warfare between the Emperors and Bishops of Rome, wherein no sort of villainy, falsehood & barbarous cruelty was left unpractised against noble and worthy Emperors. GREGORY 7 caused the Emperor HENRY 4. at Canusium in sharp winter weather to stand barefooted, and to crave absolution from him. He uttered a false prophecy of the emperors death within year and day: which when the issue declared to be a lying prophecy, he took him to his shifting mental meaning, that he spoke of the spiritual death of the emperors soul, and not ofhi bodily deathPope. PASCALIS 2. stirred up HENRY 5. against his own natural father HENRY 4. and caused raise the body of the noble Emperor HENRY 4 out of his sepulchre, so that it remained 5. years unburied. Pope ADRIAN 4. was offended because the Emperor BARBAROSSA held his left stirrup in stead of the right stirrup when the Pope mounted up upon his horse. Pope ALEXANDER3. trampled upon the same emperors neck. Pope GREGORY 9 by his cursings compelled the Emperor FREDERICK 2. to lead an army to Asia against the Turks and Saracens, and in his absence like unto a deceitful traitor invaded the kingdom of Naples, and the rest of the dominions which in heritage belonged to the Emperor. Thus we see clearly in this second tragedy that the B. of Rome was like unto the melt in the body, when it waxeth great by swelling and 
Simil.  hardness, all the rest of the noble parts are lessened and become weak: even so the excessive preferment of the Bishops of Rome was the undoing of the Emperors and princes of the earth.  
The Bishops of Rome not contented with the two tragedies already mentioned, to wit, to have filled the world 
The third Tragedte.  with blood, and to have trampled the Emperou●…s & princes under foot, they added the third tragedy wo●…st of all. They would be lawgivers, sitting in the very chair of Christ, and making of none effect the ordinances of Christ, to the end that place might be given to their constitutions. INNOCENTIUS 3 in the Council of Lateran confirmed the blasphemous doctrine of transubstantiation Ann. 1215. In the general Council holden by GREGORY. 10. Ann. 1273. forgiveness of sins was promised in most ample manner to those that would be marked with the badge of the cross, and would go and fight against the Saracens. But Christ promiseth remission of sins to such only as repent their sins believe in him, & in token of true repentance to these who bear the easy yoke & light burden of Christ, Mat. 11. ver. 28 29. & 30. In the general Council gathered by CLEMENS 5. in Vienne Ann. 1311. it was ordained that the Pope should not be subject to the Emperor, but rather the Emperor to the Pope, & that the Emperor shall give his oath of alledgance to the Pope express contrary to the written word of God. Let every soul be subject unto the higher powers, Ro. 13 ver. 1. joh 23. with advise of SIGISMOND gathered a general Council at Constance, Ann. 1414. wherein the very testamental legacy of Christ was altered and impaired by sacrilegious prelates in taking from the people the use of the holy cup in the sacrament. And the clause, Non obstante set down in their act, made the whole people of Christendom to tremble that they durst not set their mouths against the heaven and correct the ordinance of Christ, and that in such rude manner, that notwithstanding that Christ instituted this sacrament under forms both of bread & wine yet the church thought meet that the sacrament shall be given to laicke people under the form of bread only. The late Councils of Basil & Florence are flat repugnant one to another in the head of supremacy. And last of all the Council of Trent wherein some piece of reformation was expected made it known to the world, that the whore will never reform the Borthell, and the Antichrist will not be consumed with the breath of his own mouth, but with the breath of the mouth of Christ, which thing the Lord perform in his own time.  
Amen.    
FINIS.   

A SHORT COMPEND OF THE HISTORY OF THE FIRST TEN PERSECUTIONS MOVED AGAINST CHRISTIANS, DIVIDED INTO III. CENTURIES.  
WHEREUNTO ARE ADded in the end of every century treatises arising upon occasion offered in the history, clearly declaring the novelty of Popish Religion, and that is neither flowed from the mouths of Christ's holy Apostles, neither was it confirmed by the blood of the holy Martyrs who died in these ten persecutions.  jerem. 6. ver. 16. Thus saith the Lord, Stand in the Ways, and behold, and ask of the old Way, which is the good Way, and Walk therein, and ye shall find rest unto your souls: but they said, We will not walk therein. LUC. 10. ver. 42. Marie hath chosen the good part which shall not be taken a Way from her. 
EDINBURGH, Printed by Andro heart, and are to be sold at his shop on the North side of the high street a little beneath the Cross, ANNO DOM. 1613.   

A SHORT COMPEND, OF THE ARRIAN and EUTYCHIAN PERSECUTIONS, Comprised in the FOUR V. and VI CENTURIES.  
Whereunto is added, TREATISES, DECLARING THE novelty of POPISH Religion.  
EDINBURGH, PRINTED BY ANDRO heart, Anno Dom. 1615.   

TO THE MOST NOBLE, VIRTUOUS, AND ELECT LADY, MARRY, COUNTES OF MARRE, Wisheth grace, mercy, and eternal felicity.  
THE provident care of our GOD (most noble Lady) hath appointed, that the virtues of his Saints like unto gold, should be tried in the furnace, purged from dross, & counted precious. In the first 300. years of our LORD, the faith & patience of Christians was tried with the yoke of ten cruel persecutions. In the next 300. years, 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: But in these ages also the power of the light of God was manifested, ever dissipating darkness, as the Sun rising abolisheth the darkness of the night. This is an encouragement to us, when we see false Teachers daily renewing their Forts, to fight against the truth, as the Philistimes did, who fought against David in the valley of Rephaim, after they had been oft overcome by him. The last period of all their obstinate reluctation against the Anointed of the Lord, was loss and hurt unto themselves, and dishonour to their gods, whom they were compelled to leave behind them, and David took them, and brunt them with fire, and the place was called Baal. perat-zim, that is, the rupture of Baal. The adversaries 
1. Chr. 14. verse 11.  of the Gospel, in our land, by renewing their forces again, are procuring a new name unto their idols. They cannot be content with the names of Baal-P●…or, Baal-Meon, Baal-Thamar, Baal-Chatsor, Baalgad: But they will spread out their banners in the valley of Rephaim, against our Sovereign LORD, his highness Statutes and Laws, longing for the last name Baalperatzim. The grandeur of the speeches of Scottish Papists, is not unknown to me: but tumour and swelling in the flesh, is seldom joined with salubrity and health. It is time for me to be afraid of the din of empty pitchers, when I find them furnished within with holy Lamps, and to be backed with the sound of holy Trumpets, blown by the Commandment of GOD: I mean such as were in the Army of Gedion. Of this I am 
judg. 6. verse 16.  fully persuaded, that the light of GOD, the trumpet of GOD, the sword of GOD, and Gedion shall have the upperhand in GOD'S appointed time. Some of them seem to be devout, and they lament for us, as jaakob lamented for his son joseph, whom he supposed to have 
Gene. 37. verse 34.  beenedead: But our lamentation for them, is grounded on better knowledg●…, as the lamentation of joseph was, when he fell upon his Father's face, and wept upon him, 
Gen. 50. verse 1.  and kissed him. Always (Madam) consider, that the sense of feeling, the chief of all senses, the most unseparable companion of the spiritual life, is most inlaking in them, who strive against the Gospel of CHRIST preached in this land. They have so many easy remedies at hand to unladen their souls of the heavy burden of sin, such as sprinkling of holy water, auricular confessions, and penance, indulgences and pardons, that they never suffer men to enter into a deep consideration of their own misery, & of the superabundant compassions of GOD, freely pardoning sin: but they are content with the superfice and scruif of new invented remedies. In the mean time (Madam) receive under the shadow of your Ladysh. favourable protection, this Book also, Of the Arrian and Eutychian persecution, wherein, as in a vive mirror, is represented the falsehood, deceit, and subtlety of lying Teachers; and likewise their merciless inhumanity and cruelty against GOD'S servants, when they are assisted by the supporting strength of secular powers. And let your La. and your noble house continually 
Epistle Jude, verse 11.  beware of Teachers, whom ye find to be deceitful and bloody, for they walk in the way of Cain.  
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, for now, and ever,  
AMEN.  
Your La. humble servant, P. SIMSON.   

TO THE READER.  
IN writing of COMPENDES, every man, who hath presumed to do such a work, hath found difficulties: and it hath not been an easy thing to any man, to satisfy either himself or others, being environed with many straits. If he be short in his Compend, he seemeth obscure: if he write at length, than his Compend seemeth to have need of an other Compend, to abridge his prolixity. Yet in all these difficulties, it is better to set forward, to do some good, both to ourselves and others, then to spend our time in idleness, lest our cogitations be like unto the upper and lower Millstones, lacking good grain to grind upon, they rub violently one upon another, until both be broken: and incase our cogitations be not well exercised, our thoughts will be spent upon vain things, which will procure harm both to our souls and bodies.  
In my TREATISES I have overpassed with silence the question anent Festuall days, lest I should seem ●…t one time to contend both against friends & foes, as some men have done, who if they had more increased their charity, and diminished the fervent heat of their contentious spirits, they had benefited the Church of Christ more than they have done. Would GOD LUCAS OSIANDER had walked in the footsteps of Christian love.  
Now I will beg this favour at thee, Christian Reader, that my weak travels may be taken in good part. The house of our GOD in this land is large and ample (praised be his most holy NAME therefore) it hath need of bright-shining torches, for the halls, Parlours, and Chambers: and it hath need of smaller Lights, for Sellers and office houses: let my penny Candle give light in the lowest Seller of the House of our GOD, and mine heart is fully content.  
Farewell.   

CENTURIE FOUR  

CHAP. I. OF EMPERORS.  

CONSTANTINE.  
THE CHURCH of CHRIST flourished in time of the ten persecutions, 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 
Isai. 27. verse, 1.  serpent, 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 canker-worm of heretical doctrine. Now therefore, let us entreat of the ARRIAN and EUTYCHIAN Persecutions 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, when the water is ebbed, and she is not covered with the deepness of over flowing 
Similitude.  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, and Anastatius and Heraclius favourers of the Heresy of Euiyches. This support they had of supreme powers, strengthened the a●…me of Heretics, and made them able to persecute the true CHURCH of CHRIST.  
Notwithstanding, betwixt the ten great Persecutions, and the Arrian pers●…cution, 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 iniquity. The days of the reign of Constantine, were the breathing days of the persecuted CHURCH: Men banished for the cause of CHRIST, by the emperors 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 incase 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 
●…seb. de vita 〈◊〉. lib. 2.  men, 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, whereinto 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, 
Sozom. lib. 2. Cap. 14.  who vexed Christian people with sore & grievous persecution: so that within his Dominions, more than sixteen thousand were found, who had concluded their lives by martyrdom. Amongst whom Simeon Bishop of Selentia, & Ustazares the king's eldest eunuch, & his nurs-father in time of his minority, Pusices ruler of all the king's artificers, Azades the king's beloved eunuch, 
Idem lib. 2. cap. 8. 9 10. & 13.  & 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 VIII. 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, by Frumentius and Edesius, the brother sons of Meropius, a man of Tyrus. This History is written at length by R●…ffinus, Theodoretus, 
Ruffian lib. 1. cap. 9 Theodor. lib. 1 cap. 22. Sozom. lib. 2. cap. 24. Ruffin. lib. 1. cap. 10. Socrat lib. 1. cap. 20. Theodor. lib. 1. cap. 23. Sozom. lib. 2. cap. 6.  Sozomenus, and many others. Likewise it was propagated in Iberia, a country lying in the uttermost part of the Euxien sea eastward, 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 perilous and 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, Constantine the son of Constantius Chlorus, begun to reign in the year of our LORD 310. and he reigned 31. years: he gave commandment to re-edify the Temples of 
Euseb. de vita Constant. lib. 4.  the Christians, that were demolished in time of the persecution of Dioclesian. This commandment 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 with the ground: then had it been a 
Theod. lib. 5. cap. 20. Socrat. lib. 1. cap. 1. Idem, lib. 3. cap. 11. & lib. 3. cap. 18  work of greater difficulty to julian the Apostate, to have resto●…ed again Heathen Idolatry. Many horrible abuses, both in Religion and manners were reform by the auzhoritie and commandment of the Emperor, such as cubitus mensuralis, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Egypt, whereunto was attributed the virtue and cause of the inundation of Nilus by the Egyptians: therefore by 
Ruffin. lib. 2. cap. 30.  the emperors commandment this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was transported out of their Temples. In Rome the bloody spectacle of Gladiatores, that is, of Fencing men, with swords killing one another in sight of 
Socrat. lib. 1. cap. 18.  the people was discharged. In Heliopolis a town of Phoenitia, the filthy manners of young women, accustomed without controlment, to prostitute themselves to 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, where the 
Sozom. lib. 1. cap. 8.  Angels appeared to Abraham, and whereupon the Pagans offered sacrifice in time of solemn Fairs, for buying and selling of 
Genes. 18.  Merchand waires in that place: This Altar (I say) was commanded to be demolished, and a Temple to be builded in the same place, for exercise of divine service. 
Sozom. lib. 2. cap. 4.   
The care this good Emperor had, to quench the schism that began in Alexandria, shall be decla●…ed in the own time, GOD willing. In somethings 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 & made strong. Even so Constantine finding that no enemy durst enterprise any longer 
Sozom lib. 2 cap. 2.  to molest the peaceable estate of his settled Kingdom he builded magnific Temples in Bethlehem, the place of the LORDS Nativity, upon Mount Olivet, from whence CHRIST ascended to Heaven, upon Mount Caluarie, where CHRIST'S Sepulchre was. He builded also a City in Bithynia, and called it Helenopolis, for honour of his Mother Helena, and another in 
Socrat. lib. 1. cap. 18.  Palestina, and called it Constantia, by the name of his Sister. Also he builded a glorious Temple into Antiochia, which his son Constantius perfected, and to the dedication of that Temple a great number of Bishops were assembled, as shall be declared hereafter if the LORD please. And finally, he builded the 
Socrat. lib. 5. cap. 8. Socrat. lib. 1. cap. 6. Functii Chronolog.  great City of Constantinople in Thracia, and called it nova Roma, whereas before it was called Byzantium. This town was builded, anno 336.  
In end the good Emperor intended to have made war against the Persians, and by the way he was purposed to have been baptised in jordane, where our Saviour CHRIST was baptised by john: but the LORD had disposed otherwise: for the 
john, 3.  good Em. fell sick at Nicomedia, & was baptised in the suburbs of that principal town of Bythinia, not in Rome, nor by ●…ilvester, but in Nicomedia, and by Eusebius. How this Eusebius coosoned 
Euseb. do vita Constant. lib. 4.  the Emperor, and obscured the wicked purpose of his Heretical heart from him, and continued in good favour and credit with the Emperor, until the last period of his life, so that he had the honour to baptise the good Emperor it will be declared hereafter, GOD willing. In his testamental legacy, he left his Dominions to his sons, ended his life happily, and was buried in Constantinople.   

Constantius, Constans, and younger Constantinus.  
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 3. years. The 
Ruffin. lib. 1. cap. 19 Socrat. lib. 2. cap. 46. Idem, lib. 2. cap. 5. Socrat. lib. 2. cap. 32.  Emperor Constans reigned 13. years, and was slain in France by the Tyrant Magnentius: so after the death of Constans, the whole government of the Empire turned to 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. When she was bound to 
Ruffin. lib. 1. cap. 11.  bed by infirmity, and sickness, whereof she died, She recommended this Arrian presbyter to Constantine her brother, whereby it came to pass, that he had favour and credit 
The●…. li. 2 cap. 3.  in the Emperors 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 upperhand, because Constans the Emperor of the West protected Paulus Bishop of Constantinople, and Athanasiu●… 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, whose flexible and instable 
Theoder. li. 2 cap. 3.  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 sowme 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, was the 
Th●…d. ibid.  ground of a terrible tempest, whereby not only the estate of Egypt was shaken, but also the estate of Palestina and Phaenitia, and other places not far distant from Egypt. Moreover, he added, that Athanasius had been the author of intestine dissension betwixt the Emperor Constantius and his brother Constans, so that Constans wrote minassing letters to his brother, either to repossess Paulus & Athanasius into their places again, else if he linguered 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 into their own rooms again. The Emperor Constantius was easily incited to wrath against Athanasius, and he sent Sebastianus, one of his captains, accompanied with 5000 armed men, to slay Athanasius: but the 
Theod. lib. 2 cap. 13.  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 discearned, 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 unto him armed soldiers, to accomplish all his wicked and devilish devices. A fire was kindled in the town: Christian Virgins were stripped naked, and 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 óf 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 
Theodoret. ibid.  CHRIST. 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 wands, because they would not communicate with the Arrian wolf Georgius: and so piteously demained, that some pieces of the wands were so deeply fixed in their flesh, that they could not be drawn out again, and many through excessive pain of their wounded bodies concluded their lives. Here is a vive portrat of the mercies 
Prover. 10 verse. 9  of the wicked, which are cruel.  
The like cruelty the Arrians practised in Constantinople. Paulus Bishop of Constantinople was banished to Cucusus, 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, 
S●…crat. lib. 2, cap. 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 own 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 said is, and his associate Britannio had humbly submitted himself to Constantius, and obtained pardon: yet was not the emperors estate quiet and free of trouble: for there arose another Tyrant, called Silvanus, whom the Captains of Coastantius army in France did hastily cut off, and make out of the way. Also the Jews of Diocaesaria, 
Socrat. lib. 2. cap. 32.  a town of Palestina, rebelled against him, who were overthrown by Gallas the emperors cousin, and the City of Diocaesaria was leveled with the ground. This good success 
Socrat. lib. 2. cap. 33.  made Gallus somewhat insolent, and he slew Domitia●…us, the emperors 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, he concluded his life, sorrowing for this, as Theodoretus writes, that he had changed the form of the Nicene faith. 
Theod. lib. 2. cap. 32.    

Julianus.  
IN the year of our LORD 365. julian began to reign, and he reigned 3. years. Ruffinus assigns unto him one year, 8. 
Socrat. lib. 3. cap. 21.  months only: he was Constantius near kinsman, namely. his uncles son: But he dealt unkindly with Constantius, who made him Caesar, and give unto him in marriage Helena his sister: He was brought up in Christian Relig on, but was perverted by 
Socrat. lib 3. cap. 1.  Maximus an Ephesian Philosopher, whom Valentinian the Emperor afterward punished unto the death, as a practiser of Magical 
Socrat. ibid.  arts. In the beginning of his reign he restored those Bishops to their places again, whom Constantius had banished, not for love of Religion, but to impair the fame of Constantius▪ 
Socrat. ibid.  yet immediately after, he manifested his affection toward Heathnicke superstition, and opened the doors of the Temples of the gods of the Heathen, which Constantine had locked up, 
Theod. lib. 3. cap. 4. Sozom. lib. 5. cap. 4.  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: not for pity, and compassion of Christians: but rather for envy: For he envy the glory of Christian Martyrs, whose magnanimity, courage, and constant perseverance in the faith of CHRIST unto the death, was commended in the 
Theod. lib. 〈◊〉. cap. 8.  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: Also he debarred them from warre-fare, from offices of government of Roman Provinces, and from offices of 
Socra. lib. 13 & 14. Sozom. lib. 5 cap. 15.  Collectorie of money: and burdened them with payment of heavy taxations: which taxations also the avaritiousnes of the Deputies of Provinces increased, & 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 increassed, according to the speech of CHRIST their LORD and Master, Blessed are they, who suffer persecution for righteousness sake. 
Matth. 5.   
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 ciail reverence to the emperors Image, might also seem 
Theod. lib. 3. cap. 16.  to worship the gods of the Gentiles: And by the contrary, they who would not bow to the gods of the Gentiles, 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, before 
Sozom. lib. 5. cap. 17.  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, and 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 Heathnicke holy water. Neu●…rthelesse, Ch●…istians, 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, that to the clean all things are 
Titus 1. verse, 15. 1. Cor. 10. verse, 25.  clean: and again, it is written, Whatsoever is sold in the ●…hambles, eat ye, and ask no question for conscience sake. The liberty that Iwentius and Maxentius, two worthy Warriors, used in reproving the Emperor in his face, for his Heathnicke superstition, moved julian to such wrath, that he punished them unto the dea●…h: And so by degrees the policy and wisdom of julian in end breaks forth into the fruits of cruelty and shedding of 
Theod. lib. 3 cap. 15.  blood.  
Albeit no public mandate of julian was set soorth, 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, the Sepulchre of john the Baptist was opened, his bones 
Ruffin. lib. 2. cap. 28.  were brunt, and the ashes scattered abroad. Likewise the wicked men of Gaza and Ascalon, killed Preachers and holy Virgins, ripped their bellies, filled them with 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, who in time of the reign of Constantine had broken in pieces the images 
Theodor. li 3 cap. 6.  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 jawbones, their tongues: otted within their 
Theodor. li. 3 cap. 7.  mouths, and their eyes were darkened and blinded: a just and deserved punishment of brutish Savages practised by men. Marcus A●…ethusius had his body overlaid with honey, and it was hung up in hot summer weather, to be molested with wasps and flies. In Alexandria many Christians were slain for discovering the abominations of the Pagans, especially in sacrificing 
Theod. ibid.  to Mythra bloody sacrifices of reasonable creatures. Among others, Georgius the Arrian Bishop was bound unto a Camel, 
Socrat. lib. 3. cap. 2.  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, and Tatianus, for breaking in pieces images, were broiled upon 
Socrat. lib. 3. cap. 15.  hot grattes 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 enemy, was procured by Philosophers, Sorcerers, and Enchanters, who were about julian, and affirmed that all their travails would be spent in vain, if 
Ruffian. lib. 2 cap. 33.  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 call●…d 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 unto 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 Daphne, what should be the success of his enterprises. The 
Th●…odor. lib. 〈◊〉 cap. 9, 10 Socrat. lib. 3. cap. 18. 19  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, and destroyed the Temple of Apollo in Daphne, and beat the image of Apollo in pieces, like unto the lightest and smallest powder, 
Theodoret. ibid.  or dust.  
Moreover, he gave liberty to the jews, to return to Jerusalem, to build their Temple, & to offer sacrifices conform to the 
Ruffin. lib. 1. cap. 37. 38. 39 Socrat. lib. 3. cap. 20. Theod lib. 3. cap. 20. Sozom. lib. 5 cap. 22. Socrat. lib. 3. cap. 21.  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 & 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, 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: but he who was deceitful all his days, was in end deceived by an old Persian captive, 
Sozom. lib. 6 cap. 1. 2.  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.  
AFTER the death of julian, jovinian was chosen, by the Roman army, to be Emperor, but lived not fully 8. months 
Ruffin. lib. 2. cap. 1.  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 K. of Persia, such as the necessity of a distressed army compelled him to condescend unto: for Nisib●…s, a great City in Mesopotamia, with some dominions in Syria, were resigned over to the 
Socrat. lib. 3. cap. 21. 22.  king of Persia. The blame of this scathfull capitulation, was imputed to the temerity of julian the apostate, who had brunt 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 banishment the worthy captain Valentinian, whom 
Theod. lib. 4, cap. 2. 3.  julian had banished, together with the Bishops banished from their places, or compelled to lurk: & inspecial Athanasius, whose counsel he was resolved to follow in matters of Faith & Church 
Theod. lib. 4. cap. 4.  government. In end, he took purpose to go to Constantinople: but by the way, in the Confines of Galatia and Bithynia, he concluded 
Sozom. lib. 6. cap. 6.  his life in a Village called Dadastana.   

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 for CHRIST'S sake, & in the world to come eternal life. Valentinian CHRIST'S sake lost his office in julians' Court, and he received 
Socrat. lib. 4. cap. 31.  in this world a kingdom, and hath a greater recompense of reward laid up for him in heaven. The magnamimus courage of Valentinian in beating on the face that heathen Priest, who sprinkled 
Ruffin. lib. 2. cap. 2.  holy water upon his garments, whereby he thought his garments to be contaminate, & not his body sanctified. This courageous fact was the cause wherefore julian banished him to Miletina, a 
Theod. lib. 3. cap. 16.  town in Armenia. He was relieved from banishment in the days of jovinian, & was made Emp. after his death. He was borne in a 
Sozom. lib. 6 cap. 6.  town of Panonia, called Cibale: he addressed himself immediately after his acceptation of the Imperial sovereignty, to Constantinople, and 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, and the Emp. Valens governed 
Socrat. lib. 4. cap. 1.  the Eastern parts of the Roman Dominions.  
The Emp. Valens finding the Persians to be quiet, and disposed to keep the covenant of peace bound up in the days of jovinian, he undertook an unsupportable warre-fare 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 and Gomarius his Captains, he rend in pieces the body of Procopius, by bowing down to the ground the tops of strong trees, whereunto he caused the legs of Procopius to be fastened. The bodies of Agelon and Gomarius, the two Captains 
Socrat. lib. 4. cap. 5.  who betrayed Procopius, were cutted in twain with saws of iron. In which fact the Emp. Valens had no regard to the oath of GOD, which he made unto them for their safety.  
Procopius being subdued, he bended all his might against the Homousians: He banished Mil●…tius, Bishop of Antiochia, to 
Theodor. lib. 4 cap. 13.  Armenia: Eusebius Bishop of Samosata to Thracia: Pelagius Bishop of Laodicea, to Arabia. The town of Samos●…ta was so affectioned to their own Pastor Eusebius, that they would not communica●…e 
Theod. ibid.  with Eunomius, whom the Arrians sent to fill his place, Val●…ns was filled with wrath against the Father's convened in the Council of Lampsacum (this is a town near unto the strait 
Socrat. lib. 4. cap. 6.  firth of Hellespontus) because they adhered fast unto the Nicene faith. In Constantinople he not only banished the Homousians, but also the Novatians, & their Bishop Agelius, because they would not consent with the Arrians in the matter of faith. In Edessa, a town of Mesopotamia, the Emperor gave commandment to slay the Homousians, who were assembled together in the 
Ruffin. lib. 2. cap. 5.  Church: but the fervent zeal of one woman, that ran in haste through the ranks of soldiers, drawing with her, her young 
Theod. lib. 4. cap. 17.  and tender child, together with her courageous answer to the Captain, stayed the rage of the Emperor wonde●…fully: for she counted it a sweet fellowship, that she and her babe should be found amongst the number of these, who were counted worthy 
Sozom. lib. 6. cap. 18.  to suffer death for the NAME of CHRIST. Nevertheless the Emperor 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 and two, to be dispersed through Thracia, Arabia, and Thebaida. The invincible courage of Basilius, Bishop of Caesarea in Cappadocia, the peaceable death of Athanasius, which happened in the very time of the Persecution of this Arrian Emperor Valens, together with the fury & 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, o●…e fact overwent all the rest. While the Emperor was at Nicomedia, fourscore Ambassadors were directed unto him: 
Socrat. lib. 4. cap. 16.  amongst whom Menedemus, Urbanus, and Theodorus, were the chief. These complained to the Emperor, of the manifold injuries done to the Homousians. The Emperor gave commandment 
Theod. lib. 4. cap. 24.  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 shipmen, to set the ship on fire, & to retire themselves into a boat. So it came to pass, that these fourscore Martyrs circumvented 
Sozom. lib. 6. cap. 14.  by the craft of Valens, 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, because his fight against GOD procured 
Theo. lib. 4. cap. 34.  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, they began to waste 
Ruffin. lib. 2. cap. 13.  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, brunt with fire by his enemies, without succession, and left his name in curse and execration to all ages, after he had reigned fifteen or sixteen years, as Sozomenus 
Sozom. lib. 7. Cap. 40.  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: for he said, it was an impious thing, 
Theo. lib. 4. cap. 12.  to strengthen the hand of a man, who had spent his days in warfare against GOD, and his CHURCH. In his days the Sarmatians 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. When the Emperor saw that they were but a naughty people, he 
Socrat. lib. 4. cap. 31.  was moved with excessive anger, whereby he procured the ruptu●…e of some arters, or veins, whereupon followed great effusion of blood. And so he himself died, leaving behind him two sons, 
Sozom. lib. 6. cap. 36.  Gratianus, whose mother was Severa, and Valentinian the second, whose mother was justina.   

Gratianus, Valentinianus the second, and Theodosius.  
GRATIANUS, the son of Valentinian, after the death of Valens his father's brother, had the governament both of 
Ruffin. lib. 2. cap. 13. 14  West and East. His brother Valentinian the second, was his associate in the government of the West: But when he perceived, 
Socrat. lib. 5. cap. 2.  that the weighty affairs of the kingdom required the fellowship of a man, who was ripe in years, he choosed 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, 
Socrat. lib. 5. cap. 11.  who usurped the Empire of the West. This Andragathius, not by valour and might, but by circumvention, falsehood, and treason, overthrew the good Emp. Gratian: for he made a report to pass in Lions, where the Emp. Gratian had his remaining, that his wife 
Sozom. lib. 7 cap. 13.  was coming to visit him: and he in simplicity went forth to meet his wife beyond the river of Rhonne: but Andraga●…hius (who was covertly lurking in a chariot) stepped out, and slew Gratianus, after he had reigned with his father, with his brother, and with Theodosius, 15. 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, to persecute Ambrose, Bishop of Milan, because he 
Theod. lib. 5 cap. 13.  would not consent to the Arriane doctrine. The zeal of the people affectioned to their faithful Pastor, hindered the cruel purposes of justina. Likewise the miracle wrought at the sepulchers 
Sozom. lib. 7 cap. 13.  of Protasius and Geruasius, opened the mouths of the people to glorify GOD, and to magnify that Faith, which Protasius and Geruasius had sealed up with their blood: these holy men of GOD were martyred in the second great Persecution moved 
August. lib. Confess. 9 Cap. 7.  by the Emp. Domitian. 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, & to 
Ruffin. lib. 2. cap. 16. Theo. lib. 5. cap. 14.  fly to Illy●…, for safety of her own life, & her son's life. Theodosius being mindful of the kindness of Gratianus toward him, led an army against the tyrant Maximus. The captains of Maximus army, terrified with the rumour of he might of Theodosius army, 
Socrat lib. 5. cap. 14.  delivered him bound into the hands of Theodosius, & he was justly punished unto the death. Andragathius, who slew the Em. G●…atian (as said is) seeing no way to escape, threw himself headlongs into a river, & so ended his wretched life. About the same time justina the mother of Valent. the II. she died, her son was peaceably possessed in his kingdom, & Theodosius returned to the east 
Ruffin. lib. 2. cap. 17.  again. But within few days he was compelled to gather a new army & fight against the tyrant Eugenius, & his chief captain A bogastus, who had conspired against Valent. the II. & 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: & the LORD sent a mighty tempest of wind, which blew so vehemently 
Socrat. lib. 5. cap. 25.  in the face of Eugenius army that their darts were ramue●…sed and turned back by the violence of the wind, in their own faces. Of which miraculous support, sent from above, the Poë●… Claudian writes these Verses:  
O nimium dilect Deo! cui fundit ab antris 
Claudian, d●… 3. consul●… 〈◊〉.   
Aeolus armatas hiemes, cui militat ather,  
Et conjurati veniunt ad classica vent●…  
The tyrant Eugenius fell down at the feet of Theodosius, to beg pardon: but the soldiers pursued him so stra●…tly, that they slew him at the Emp. feet. Arbogastus, the author of all this mischief, he fled, & being out of all hope of safety, slew himself. Like as there was no sacrifice, wherein dung was not found, even so the life & actions of this noble Emp. was spotted with some infirmities. Against the inhabitants of Thessalomca the Emp. was moved with excessive anger so that 7000. innocent people were s●…in, invited to the spectacle of Plays, called Ludi circenses, & in 
Ruffin. lib. 2. cap. 18.  the Grieke language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For this fault the good Em. was reproved by Ambrose Bish. of Milan, & confessed his fault in sight of the people with tears: and made a law, that the like 
Theodor. lib. 5 cap. 17.  commandments anent the slaughter of people, should not h●…ue hasty execution, until the time that 30. days were overpassed: to the end that space might be left either to mercy, or to repentance. In like manner, he was angry out of mea●…ure against the people of Antiochia, for overthrowing the brazen portrate of his beloved bedde-fellow Placilla. The Emp. denuded their 
Theod lib. 5. cap. 19  town of the dignity of a Metropolitan City, conferring this eminent honour to their neighbour town Laodicea. Moreover he threatened to set the town on f●…e, and to redact it unto the base estate of a Vil age. But Flaviannus, Bishop of Antiochia, by his earnest travails with the Emperor, mitigated his wrath: (for the people repented their foolish fact, & were sore afraid) & the good Emp. moved with pity, pardoned the fault of the 
Sozom. lib. 7. cap. 23.  town of Antiochia. His lenity toward the Arrians, whom he permitted to keep conventions in principal Cities, was with great dexterity & wisdom reproved by Amphilochius, 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 governament, & declared Augustus) 
Theod. lib 5. cap. 16.  whereat Theodosius being offended, Amphilochis very pertinently, and in due season, admonished the Emperor, that the GOD ofheaven 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 principal Cities. In all these infitmities, it is remarkable that the good Emperor 〈◊〉 gave place to wholesome admonitions. The excessive rains he was compe●…led to undertake in Wa●…re-fare, hastened his death: for he contracted sickness soon after his returning from the battle 
Theod lib. 5 cap. 26.  fought against Eug●…nius. 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 g●…uerne the East, and Honorius to govern the West.    

CHAP. II. Of Pastors and Doctors.  
AFTER Eusebius, Miltiades governed the Roman 
Bishops of Rome.  Church 4. years, 7. months, and 8. days, as Platina writeth. His ministration was in the days of the reign of Constantine, to whom the Emperor remitted 
Mil●…iader.  the controversy betwixt Cecilianus and the Donatists, to be judged by him and his Colleagues Rheticus, Maternus, and Marinus. 
Euseb. lib. 1●… cap. 5.  The Donatists would not acquiesce to the determination of Miltiades, and his Colleagues. The good Emperor appointed this cause of new again to be judged in A●…les, by a number of Bishops of Spain, Italy and France, because the Donatists would 
August. epi●… 68  not acquiesce to the determination of Miltiades and his Colleagues. In the Council of A●…les, Cecilianus was likewise absolved, and the Donatistcs again succumbed in their probation. notwithstanding they appealed to the Emp. Constantine: and when the Emp. heard the cause of Cecilianus pleaded before himself, 
August. epi●… 162. & 166.  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 cognosce in this cause, after the Bishop of Rome, and his Colleagues, had given out their definitive sentence. His ordinance anent prohibition of fasting upon the LORDS day, was expedient at that time to be a distinguishing note of true Christians, from Manichean heretics, 
August Causula●…o epist. 86.  whose custom was upon the lords day to fast. The purple garment, the palace of Lateran, the superiority of the town of Rome, and governament 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, poss●…ssed, and not the Bishop of Rome, for the space of many hundredth years.  
To Miltiades succeeded Silvester, and ministered 23. years, 
Silvelter. Platina. de vita Silv●…st.  10. months, & 11. days. In his time was the Heretic Arrius excommunicated by Alexander, without the foreknowledge of the Bishop of Rome: It was enough, that after excommunication 
Socrat. lib 1. cap. 6.  intimation was made to other bishops, which duty the Bishop of Alexandria neglected not Learned men should be 
Theod. lib. 1. cap. 2. 3.  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, 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 
Euseb. de vita Constant. lib. 4.  of Co●…stantine, wherein he conferreth the dominion of the West to the Bish. of Rome. 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, and to Constans. How then had he, by an anteriour disposition, resigned these Dominions to the Bishop of Rome? If Papists be not better countenanced by Antiquity in other things, 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. 
Marcus. Platin. de vita Mar. julius. Sozom lib. 4. cap. 8.   
After Marcus, julius governed the Roman Church, 15. years. Sozomenus attributes to julius 25. years. His ministration was in the days of the Emperor Constantius and his brethren. He was a defender of the true Faith, and a City of refuge to those who were persecuted by Arrians: as namely, to Athanasius Bishop of Alexandria, Paulus Bishop of Constantinople, Asclepas Bishop of Gaza, Marcellus Bishop of Aneyra, and Lucius Bishop of Adrianopolis: All these were unjustly deposed from their 
Socrat. lib. 2. cap. 15.  offices by the Arrians, and 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 refug●… to julius: to whom they gave power of new again, to judge their cause. This was an Act of the Council of Sardica, and not of the Nicene Council (as was confidently alledg●…d 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. lib. 2. cap. 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. No such thing is 
Sozom. lib. 3 cap. 10.  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 advise. julius knew the Constitutions of the Nicene 
Ruffin. lib. 1 cap. 6. Canon. 6.  Council, which gave power to every Patriarch within his own bounds, to convocate Councils.  
To JULIUS succeeded LIBERIUS, and continued six 
Liberius. Damas. Marian. jerum.  years: some assign unto him eighteen years, others ninetecne years: so uncertain is the computation of the years of their governament. 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 depositi●…n of ATHANASIUS: which point was seriously urged in the Council of Milan. THEODORETUS giue●…h ample testimony of his constancy and freedom of speaking to the ●…mperour 
Theod. lib. 2●… cap. 15. 16. 17.  (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. N●…twithstanding he was more hated by the Arrians, 
Theod. ibid.  than was LIBERIUS, and was put to death by them, after he had governed one year, four months, & two days. 
Platina, de vita Foelie.  After two years banishment, LIBERIUS returned back again to Rome. THEODORETUS is silent in the matter of his praises after his returning. Hilarius, Bishop of Poitiers affirmeth, that he both consented to the deposition of Athanasius, and to the 
Hilar. in fragmen.  council of Sirmium. There is nothing inlaking now to give out a determinate sentence, whether or no the Bishop of Rome may err in matters of Faith: but only the compearance 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. But Bellarmine gives over his cause, and can find 
Bellarm. de Rom. Pont. lib. 4. cap. 9  no sufficient Apology for him, because his letters written to the Emp. Constantius after his returning from banishment, smells of arianism.  
After the death of Lib●…rius, succeeded Damasus, and ruled 18. 
Damasus.  years, in time of the reign of julian, of jovinian, and of Valentinian: his competitor Ursinus had many favourers, in so much 
Socrat. lib. 7 cap. 9 Ruffian. lib. 2 cap. 10. Socrat. lib. 4. cap. 29.  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 upperhand. He was friendly to Peter Bishop of Alexandria, whom Lucius an Arrian Bishop imprisoned: but he escaped, and fled to Rome, as Athanasius had done before in the days of julius. He damned 
Theo. lib. 5. cap. 9  the Heresy of Apollinaris, in a Council conucened at Rome. His Epistle written to the Oriental Bishops, whereinto he intimates unto them the condamnitour sentence pronounced against Apollinaris and his disciple Timotheus, is indi●…ed with the swelling pride of a lofty mind, breathing soveranity and pre-eminence 
Theod. ibid.  above all other Churches, as if the Roman Church were that only Apostolic chair, whereunto all other Churches aught homage and reverence. 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 
Basil. epist. 10. ad Euseb. ●…mosat.  of their persecuted brethren in the East, under the Arrian Emperor Valen●…, whose estate they knew not, neither sent they m●…ssengers 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, & honour. Where it is to be marked, that when he speaks of Damasus, he calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the principal of them, to wit of the Ch●…rches of the west: but not the supreme governor of the universal Church, neither the souera●…gn 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 Apolbnaris, in the Council convened at Rome, it was the year of our LORD 379. according to the computation of jerum: and at this time the very aiming to supremacy is counted Splendour Supubiae, that is, the splendour of pride. Damasus wrote concerning the lives of the bishops of Rome preceding his time: & was familiarly acquainted with jerom, as jeroms writings clearly proports.  
To Damasus succeeded Siricius, and ministered 15. years: at 
Siricius.  what time Gratianus and Valentinian obtained the Imperial governament: he ordained, that married men, who were admitted to 
Socr●…t lib. 7. cap 9 H●…st Magd. Cent. 4. Cap 10. Mal●…c 2. verse, 14.  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, 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 〈◊〉 at Rome was 
Platin. de vita Pontis.  joined unsatiable avaritiousnes increasing daily by degrees, so that the emperors Valentintan the II. and Theodo●…us, were compelled by a law, to inhibit widows under pretence of devotion, 
 to leave their houses, treasures, and house-holde-stuffe, to the Church, to the utter impoverishing and undoing the estate of their children.  

Bishops of Alexandria.  
IN the third century we rested at the name of 〈◊〉 Bishop of Alexandria, whose successor was Alexander. His accurate disputation anent the unity in the Tiinitie, made 
Alexander.  Arrius a presbyter in Alexandria, to think that Alexander was entangled with the er●…our of Sabellius: Hereof arose contertious dispu●…ations, new opinions, exulc●…er te minds & 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 Emperor, exhorting both Alexander and Arrius, to leave accurate & profound disputations, and keep inviolably the peace & unity of the Church: But no means could avail, until this question was desided by the determination of the general Council of Nice.  
After the Council of Nice had damned the opinion of Arrius as Heretical, Alexander continued not above 5. months 
Athanasius  alive: In the last period of his life he called for Athanasius, but he was not present: Of whom Alexander said, Thou hast escaped, 
Theod. lib. 1 cap. 25. Sozom. lib. 2 cap. 17.  but shalt not escape, fore-prophecying that Athanasius should undergo that wieghtie charge, which he, giving place to nature, & to the calling of GOD, was leaving. Athanasius in his young years and childish plays was counterfeiting divine mysteries, & baptizing children: yet after such due form of interrogatories & answers preceding Baptism that Alexander then Bishdurst not presume to rebaptize those who apparently in childish 
Ruffin. lib. 1. cap. 14.  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, 
Hist. magd. Cent. 4. ●…ap. 10.  knowing how diligently he attended upon Alexander his predecessor, at the Council of Nice, and how vigilantly & wisely he had detected the lurking absurdities of the wild 〈◊〉 of Arrius: And they thought the preferment of Athanasius was the utter undoing of their opinion. Therefore they conspired against him, and by a multiplied number of false accusations prevailed 
Socrat. lib. 1. Cap. 35.  somewhat against him, even in the days of the good Emper. Constantine. But in the days of Const●…ntius and julian, almost the whole world conspired against him: so that except he had been up-holden by that grace that cometh from above, it was not possible that he could have consisted and borne out such unsupportable hatred. justly did Nazianzen compare him in time of adversity to the Adamant, and in time of prosperity to the 
Nazianzen. in laudem Atbanasii.  Magnet 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.  
Now seeing Athanasius lived six and forty years, governor of the Church of Alexandria, his great troubles can not 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: and 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, & suffered Timotheus a worthy presbyter, to speak (whom he had brought in with 
Theod. lib. 1 cap. 29.  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 whosedome, 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 suborned an harlot to accuse the faithful servant of CHRIST without a cause.  
Secondly they accused him for this, that he had cutted off the hand of Arsenius, some time his own servant: and for great●…r 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 supponed that Arsenius remained still secretly kept in their own custody: but by the providence of GOD he escaped, came to Tyrus, and was presented before the Council, having both his hands perfect, 
Theod. ibid.  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, in the fourth CHAPTER. 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 the place foresaid.  
Under the reign of Constantius, Athanasius was compelled to fly at two divers times. First, while the Emp. 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 re●…ored to his place: For Constantius feared the mina●…ng letters of his brother Constans, who threatened 
Theod. lib. 2. cap. 8.  to lead an army to the Fast, and to poss●…sse Athanasius in his place again, incase his brother linguered in doing of it. After 
Idem. lib. 2. cap. 13.  the death of Constans, Sabinianus was sent to kill Athanasius, but he escaped miraculously, as hath been declared.  
Again he was compelled first to fl●…e, and afterward to lurk in the days of julian: He was restored again by the good Emp. jovinian: and he continued in his ministration until the days of Valentinian and Valens: And although Valens was a crew I persecuter, 
Ruffin. lib. 1. Cap. 34.  yet he abstained from persecuting of Athanasius, for honour of his grey hairs and for that he was reverently regarded of all men. Thus Athanasius, full of days, died in peace, after he 
Sozom. lib. 6 Cap. 19  had governed the Church of Alexandria 46. years.  
To worthy Athanasius succeeded Peter, whom the Emp. Valens caused to be imprisoned, and Lucius an Arrian bishop, to be seated 
Peter  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, nor any Orthodox bishop give him ordination. Peter escaped out of prison, and fled to Damasus bishop of Rome. Lucius like unto a ravenous 
Theod. lib. 4 cap. 22.  wolf, not only banished the Homousians out of Al●…xandria 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 ●…lready banished themselves from all the delicate pleasures of the world. But mark, To what place could men be banished, who 
Theod. lib. 4. cap. 21.  inhabited the desert places of barren wildern●…sses? He caused them (especially Macarius & Isidorus) to be transported unto an Isle, whereinto 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 pos●…essed the Priests daughte who ran unto the shore, and cried words not unlike to those which 
Acts, 16, verse, 17.  were spoken to Paul and Silas in Philipp●…, by the maid who had the spirit of divination: and after this the devil left her, lying upon the ground, as though she had been dead: But the men of GOD, 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 out-crying of the people against him, that he permitted the foresaid monks to return back again to their own places.  
Afrer Peter succeeded Timotheus, for one cause worthy to be blamed, because he favoured the usurpation of Maximus Cynicus, 
Timotheus.  who presumed without a lawful calling to be Bishop of Constantino. And after him Theophilus succeeded, whose attempts against Chrysostome I remit to the next century.   

Bishops of Antiochia.  
IN Antiochia, after Tyrannus, succeeded Vitalius, about the time that the rage of the tenth Persecution began to be assuaged: 
Vitalius.  therefore he re-edified a Church in Antiochia, which had been demolished in time of the Pe●…secution of Dioclesian, and his successor Philogonius, perfected the building. To whom 
Philogonius. Theod. lib. 1. cap. 3. Eustatius, Theod. lib. 1. cap. 7. Socrat. lib. 1 cap. 24.  succeeded Eustatius who was present at the Council of Nice, & was Moderator and Mouth to all the rest. Eusebius, sometime bishop of Berytus, afterward bishop of Nicomedia, and last of al●… bishop of Constantinople, 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, & upon Mount Oliuct. To him resorted a number of Arrian Bishops, who had al●… secretly conspired against Eustatius. and suborned a wild woman to accuse him of whoredom. The Arrians upon the simple deposition of a woman suborned by themselves, contrary ●…al kind of order, dep●…sed Eustatius, and persuaded the Emp●…rour to banish him, as a man convict both of adultery, and of tyranny. But 
Theodor. li. 5 cap. 21.  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, & 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 upperhand, 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, Eudoxius, all these were Arrian bishops, and placed by them in Antiochia. In end Meletius was ordained bishop of Antiochia, 
Meletius.  a man of great gifts, whom the Arrians transported our of Sebastia in Armenia, and placed him in Antiochia, supposing that by the means of 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 Meletiani, with whom Eustatiani did not communicate, but abhorred them as they did the Arrians. This schism endured after the death of Meletius for the space of fourscore and 
Theodor. li. 3 cap. 4.  five years. Meletius was banished in the days of Constantius, and Euzoius an Arrian bishop placed in his room. He was restored 
Socrat. lib. 2. cap. 44.  again by julian, only for desire he had to undo things done by Constantius, and to bring his name to disgrace. Likewise under the reign of the Emperor Valens, he was banished 
Socrat. lib. 3. cap. 1.  the second time. He governed the Church of Antiochia five and twenty years, and died in Constantinople, immediately after the second general Council and was carried to Antiochia, to be 
Sozom. lib. 6 cap. 7.  buried there.  
The ordination of Paulinus to be Bishop of Antiochia, Meletius 
Paulinus.  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. Eus●…bius addressed himself to Alexandria, and conferred with Athanasius: 
Socra. lib. 3 cap. 6.  But Lucifer went to Antiochia, where he found miserable distractions, even amongst those, who professed one & the self same Faith. When exhortations to unity could prevail nothing, but the dissension daily increased, he ordained Paulinus presbyter of Antiochia, 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 
Theo. lib. 3. cap. 4.  the schism. Theodoretus blameth him for so doing, and Eusebius Vercellensis, 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 
Socrat. lib. 3. cap. 9  of people from the true CHURCH. Meletius was restored from his second banishment, in the days of the Emperor GRATIANUS. Paulinus would upon no condition communicate 
Idem, lib. 5 cap. 5.  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, because they said, 
Theodor. lib. 5 cap. 23.  it was not meet that he should be his successor, who despised his fellowship and counsel in his life time.  
To MELETIUS succeeded FLAVIANUS, a worthy 
Flavianus.  m●…n. Paulinus albeit he appointed Euagrius 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. lib. 5. cap. 23.  Damasus, Siricius, and Anastatius, were great adversaries to him, and misinformed the good Emperor Theodosius against him: but when he compeared 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 
Theod, ibid.  content to be judged by my very adversaries: but if the disputation only be anent principality, and eusinent places, I will not contend with any man, but denude myself of all superiority, and com●…it 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 Flarianus. This was that worthy Bishop, who associated 〈◊〉 Chrysostome to be his fellow-labourer 
Sozom. lib. 7. cap. 23.  in Antiochia: and who mitigated the wrath of Theodosius conceived aga●…nst the City of Antiochia, for misusing the imag●… of his wife Placilla.   

Bishops of Constantinople.  
CONSTANTINOPLE was builded by Constantine, anno 
Functii Chronolog.  336. in a pla●…e where Asia and Europe nearly confines, b●…eing separat●…d only by a narrow firth, called of old Bo●…phorus Thracius. The cause wherefore this Imperial City was builded in this place was not to resign the town of Rome, and the governament of the West to the bishop of Rome: but, as Sozomenus writes, that Constantinople, or new Rome, might be as a sovereign 
Sozo●…. lib. 2 cap. 3.  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 Soverainitie of Constantine, and his successors.  
Alexander bishop of Constantinople, proved a worthy man, in the days of the Emp. Constantine. The Arrians finding themselves 
Alexander.  to be utterly rejected by Athanasius, they addressed themselves to Constantinople, under the conduct of Eusebius, bishop of Nicomedia: and threatened Alexander, that incase he would not voluntarily receive. Arrius into the fellowship of the Church, 
T●…eod. lib. 4. cap. 4.  than they should bring him in authorized with the emperors command, to the grievance 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 communione 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 words of the Eusebians, and give not thine inheritance to a desolation and reproach: and cut of Arrius, 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 Jmpietie. The day next following the prayer of Alexander, Eusebius bishop of Nicomedia, with his retinue came with great confidence 
Theo●…t. ibid.  & pomp, to perform all which they had threatened they would do: But Arrius was compelled to go to a secret place, whereinto his bowels gusihed out: and he concluded his wretched life, with ignominy and shame.  
To Alexander succeeded Paulus: His lot was to govern this Church under the reign of an Arrian Emperor Constantius, 
Paulus.  who rejected him, and seated Eusebius, bishop of Nicomedia, in his place: But this great parrone of the Arrian Heresy, scarcely was placed in Constantinople, when he ended his life. The Homousians received again Paulus to be their bishop: The Arrians choosed Macedonius. This was the c●…use of great debate in Constantinople, 
Saecrat. lib. 2. cap. 7.  and the people divided in factions, hatefully invaded one another. The Emperor hearing of the tumult, sent Hermogenes, the general commander of his hors●…-men, to remove Paulus from Constantinople: Hermogenes was very ready to execute the emperors commandment, but the people being affectioned 
Sozom. lib. 3 cap. 7.  toward their Pastor, arose up with pop●…re tumult, compassed the house of Hermogenes, set it on 〈◊〉 sl●…w himself, and fastened a cord to his legs, and trailed him along the streets. For this cause the Emper. Constantius willing to punish the authors of this tumult, hastened to come to Constantinople. The people went forth to meet him, and with rears confessed their fault, and craved pardon. The Emperor abstained from punishing them unto the death, but he cutted off the one half of the victual which the liberality of his father had bestowed upon Constantinople, to be paid yearly out of the tributes 
Socrat. lib. 2. cap. 16.  of Egypt. He banished Paulus the second time and seated Macedo●…ius in Co●…stantinople, not without effusion of blood. Paulus was again restored by the means of the Emp. Constans: but 
Socrat. lib. 2. cap. 26.  after the death of Constans, he was banish●…d to Cucusus, a town of Armenia, where he was strangled by the bloody Arrians.  
The Church of Constantinople was miserably troubled with 
Nectarius.  Arrianis●…ne, under the reigns of Constantius & Valens. The reigns of Graiianus and Theodosius was a breathing time to the professors of the true Faith. At this time Nazianzenus 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 uniuers●…ll consent to his admission: Yet gave they all without hesitation their consent to Nectarius, a man of noble birth, of the country of Cilicia, at that time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
Ruffin. lib. 2. cap. 21.  who had received no ecclesiastical preferment before that time. This man (I say) they made Bishop of Constantinople, with full cons●…nt and allowance, both of the Council and people: overpassing Nazianzenus: so frail are the cogitations of men, even in general Councils, that they are oft times more ruled with affection then reason. Nectarius continued in that office until the third year of the reign of Arcadius, that is, until the year 
Hist. magd. Cent. 4. cap. 10.  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, A certain noble woman was confessing in secret her sins to presbyter poenitentiarius, and she confessed adultery, committed with one of the Church Deacons. Eudaemon (this was the name 
Socrat lib. 5. cap. 19  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, 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 
john, 4.  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 pres byter poenitentiarius. No man can blame me to write my judgement concerning auricular confession. It is in our days not like unto the mantle where with Sem and japheth covered the nakedness 
Genes. 9 ve●…se, 23.  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.  
TO Thermon succeeded Macarius, anno 318. about the 7. 
Macarius.  year of the reign of Constantine: In his time it is thought, that Helena, the mother of Constantine, found the Cross of 
Ruffin. lib. 1. cap. 8. Sacrat. lib. 1. cap. 17. Theod. lib. 1 cap. 18. Ambros. do obitu Theodos.  CHRIST: but Ambrose writes, that she worshipped it not, for that, saith he, had been Gentilis error, & vanitas impioram, 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 serious 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, to the end he might bury 
Math. 27. verse, 58.  it honourably, yet sought he not the tree whereon CHRIST was crucified, which with little ado might have been obtained. Secondly, during the time that the Cross was easy to be found, and e●…sie 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 300. years of our LORD: & now in the 4 Cent. the cross is found, but not worshipped yea, and the adoration of it is detested & abhorred, as an error of Pagans.  
To Macarius succeeded Maximus, who had be ne his fellow-labourer, as of old Alexander was to Narcissus. Macarius' governed 
Maximus.  the Church of Jerusalem, in the peaceable days of Constantine, 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 conf●…ssor in Thebaida pitied the simplicity of Maximus, whom the Arrians with deceitful 
Ruffin. lib. 1. Cap. 17.  speeches had almost circumueened, and he stepped to him, and suffered him not to sit in the assembly of ungodly people: wher●…upon followed a band 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 
Socrat. lib. 2. cap. 8.  come: so that he was no●… present at the Arriane 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, a man greatly hated by the Arrians, in so much, that Acacius bishop of Caesarea Palestine deposed 
Cyrillus.  him (no doubt by some power granted to him by the Emp. Constantius, with advise of Arrian Bishops) Notwithstanding 
Theod. lib. 2. cap. 26.  Silvanus Bishop of Tarsus received him, and he taught in that Cong●…egation with great liking and contentment of the people. The strife of Acacius against him in the Council of Seleucia, I remit unto the own place. In time of famine he had a great regard to poor indigent people and sold the precious vessel and garments of the Church for their support. This was 
Sozom. lib. 4. cap. 25.  a ground of his accusation aft●…rward, because a costly garment bestowed by the Emp. Constantine to the Church of Jerusalem, Cyrillus sold it to a merchant in time of famine, and again, the merchant s●…ld it unto a lascivious woman: and such frivolous thi●…ges w●…re aggreaged 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 CENTURI●… a great number of learned Preachers, who were like unto the Ibises of Egypt, a remedy prepared by GOD, against the multiplied number of venomous and 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 s●…conde Deucalion saw the overflowing speate of arianism abated in FRANCE. Ambrose, Epiphanius, and jerom set their hearts against all Heresies, either in their time, or prece●…ding their days. It were an infinite labour, to write of them all, who in this age, like unto glistering stars with the shining light of celestical 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 Palestina lived under 
Euseb●…us Pamphili.  the Emp. Constantine, 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 vaked without a Bishop e●…ght years. Some expecting the restitution of 
Socrat. lib. 1. cap. 24.  Eustatius, others feeding themselves upon vain hopes, that Eusebius would accept that place. The Emp. 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, who suffered martyrdom in Caesarea, 
Sozom lib. 3 cap. 2.  that he clothed himself with his name, and called himself Eusebius Pamphili. He died about the time that Athanasius first returned from banishment by the means of Constantine the 
H●…st magd. Cent. 4. cap. 10.  youn●…er, about the year of our LORD 342.  
Nazianzenus lived in the days of Constantius, julian, and Theodosius. He was borne in a little town of Cappadocia, called Nazianzum, 
Gregoriu●… Nazianzenus. Socrat. lib. 5. cap. 6.  from which he received his name. He was trained up in learning in Alexandria & in Athens: his familiarity with Basilius Magnus began in Athens, and it was increased in the wilderness: he preached in Sasima, but because it was a place unmeet 
Ruffin. lib. 2. cap. 9  for studies, 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 & Macedonian Heresies had so mightily prevailed, that all the principal Churches w●…re occupied by them. Nazianzenus only had liberty to preach in a little Church called Anastatia, because the truth of GOD, which seemed to 
Sozom. lib. 7 cap. 5.  have been buried, now by the preaching of Nazianzenus was revived again. In the second general Council gathered by Theodosius, because some Bishops of Macedonia and Egypt murmured against his admission, he counterfeited the fact of jonas, and was content to be cast out of his place, to procure peace and 
Ruffin. lib. 2. cap. 9  concord amongst his brethren. He benefited the CHURCH of CHRIST in the days of julian, by writing books of Christian 
Theodor. lib. 5 cap. 8.  Poesy, 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, more clearly than any other man had done. A man worthy for excellency of gifts, to 
Sozom. lih. 6 cap. 27.  be ca●…led THEOLOGUS.  
Basilius Magnus' Bishop of Caesarea in Cappadocia, was so united in heart and mind with Nazianzenus, that the pen of Socrates will 
Basilius Magnus.  net separate the treatises of their lives. His father Basilius, his mother Eumele, his nurse that fostered him, named Macrina, all 
Socrat. lib. 4. cap. 26.  were Christians. His father was martyred under the persecuting Emp. Maximus. He left behind him five sons: three of them were Bishops, namely, Basilius' bishop of Caesarea, Peter bish. of Sebasta and Gregorius B. of Nyssa. He was instructed in all kind of learning in Caesarea, in Constantinople, in Athens under Himerius and Proaeresius, in Antiochia under Libanius At his second returning to Athens, he acquainted himself with Nazianzenus. They spent too much time in searching out the deepness of human learning: and it repented Basilius, that he had spent so much time in searching out things that are not necessary to eternal life. He 
Basil. Eu●… statio, epist. 79.  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 worthy 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 return again lest in his absence arianism should get a full upperhand. Basilius' returned, not without the foreknowledge & good advise of Nazianzenus his dear friend, who counseled him to preveene Ensebius, & to overcome him 
Nazian Basilio, epist. 19  in courtesy & humanity: So was he reconciled to Euseb. & after his death was ordained B. of Caesarea in Cappadocia, whom GOD so blessed, that the Arrians & Eunomians, who seemed to be excellently learned, when they encountered with Nazianz. & Basilius, 
Socrat. lib. 4. cap. 26.  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 & death: but he answered with invincible courage, so that the deputy was astonished at his answers. He was not afraid of banishment, because the earth is the LORDS: neither was he afraid 
Socrat. ibid.  of death, but wished to have that honour, that the bands of his earthly tabernacle might be loosed for the testimony of CHRIST. The Emp. son Galaces at this time was sick unto the death, & 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 human cogitations, kept beforehande some sponkes 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 intelligible: Nihil nos fratres separat, 
Basil transmarinis, epist. 77.  nisi animi proposito, separationi 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 is a City of Mysia, of old called Pythopolis. The brother german to Basilius Magnus, named Gregorius, was Bishop 
Gregorius Nyssenus.  of this town. In the second general Council to him was committed the o●…er-sight of the Country of Cappadocia. Albeit the volume of his books be not extant, yet he is renowned in the 
Socrat. lib. 5. cap. 8.  mouths of the L●…arned: and the fragments of his writings declare that he hath been a man of Note and Mark. Anent sin he said, that albeit the Serpents that stinged us, were not slaughtered, yet we have sufficient consolation in this, that we are cured from their venomous bits and stings. Anent pilgrimage to Jerusalem, Mount Olivet, and Bethlehem, he said, that a 
Numb. 21. verse, 6.  pilgrimage from carnal lusts, to the righteousness of GOD, is acceptable to the LORD but not a journeying from Cappadocia to Palestina: and that GOD will give a reward in the world to 
H●…st. magd. Cent. 4. cap. 10.  come, only to things done in this world, by warrant of his own Commandment.  
Epiphanius was borne in a little Village of Palestina, called Barsanduce in the field of Eleutheropolis. He was brought up 
Epiphanius. Sozom. lib. 6. cap. 32.  amongst the Monks of Palestina and Egypt. In end he was ordained bishop of Salamina the Metrapol●…tane 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. With all these commendable virtues, 
Socrat. lib. 6 cap. 10.  there was mixed a reprovable simplicity in him: he was circumueened by Theophilus' Bishop of Alexendria, 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, & ordained a deacon in Constantinople, without the foreknowledge & consent of Chrysostome, & contrary to Church order. Chrysost. on the other part sent him advertisement, that incase he received any disgrace or harm in the fury of populare 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, he left three great things behind him, to wit, a great town, a 
Sozom. lib. 〈◊〉 cap. 15.  great palace, and great hypocrisy.  
It were a matter of infinite labour, 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, and kept the faith. Asclepas in Gaza, Lucius in Adrianopolis, Basi●…us presbyter in Ancyra, a mighty adversary 
Sozom lib. 5 cap. 11.  to the Arrians, under the reign of Constantius, and to the Pagans under the reign of julian, in whose time he was martyred: Philogonius bishop of Antiochia, Hellanicus bishop of Tripoli, and Spyridion, who of a keeper of cattle, became bishop of Trimythus, 
Theod. lib. 1. cap. 5.  Hermogenes bishop of Caesarea in Cappadocia, who was present at the Council of Nice, james bishop of Nisibis, in Misopotamia, in the days of Constantius, by whose prayers the army of Sapores 
Theo. lib. 2. cap. 30.  king of Persia was miraculously disappointed, Paulus bishop of Neocaesarea: this town is situated upon the banks of Euphrates, and Paphnutius bishop in Th●…baida, two notable Confessors, who were both present at the Council of Nice, Eusebius Samosatenus, to whom many of Basilius Epistles are directed, and who refused to redeliver unto the Emperor Constantius the subscriptions of 
Th●…d. lib. 2. cap. 32.  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, thr●…tned to cut off his right hand, incase he d●…liuered not the subscriptions foresaid, yet he constantly refused to deliver them: and the Emp. both admired and commended his constancy: 
Theod. lib. 5 cap. 8.  Barses' bishop of Edessa in Mesopotamia, Eulogius and Protogenes presbyters there, under the reign of Valens were banished to Antinoe in Thebaida, whose travails GOD wonderfully 
Idem, lib. 4. cap. 18.  bl●…ssed, 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: for he married a young woman. & the first night after her marriage, he persuaded her to prefer 
〈◊〉. lib. 4. cap. 13.  Virginal chastity, to matrimonial copulation. Antiochus the brother soon of Eusebius Samosatenus could not abide the imposition of the hands of an Arrian bishop. Le●…oius bishop of Meletina in Ar●…enia, who brunt the Monastrees, or rather as Theodoretus writes, the Dens of thieves, whereinto the Heretics 
Theod. lib. 4. cap. 11.  called Massaliani had their abiding. Ephem Syrus a man borne in Nisibis, brought up in the wilderness, was counted a famous Writer in the Syriah language. The books shrouded under his name, are thought for the most part to be supposititious. Aeas, who lived in company with Zenon Bishop of Maioma, near unto Gaza, is much reported of, because he married a young 
Sozom. lib. 7 cap. 27.  woman, procreated three children with her, and in end left her, and entered into a Manastrie, forgetting his matrimonial covenant. Zebennius Bishop of Eleutheropolis in Phoenicia, to whom Sozomenus affirmeth, that by divine revelation the places were manifested, whereinto the bodies of the Prophets, Habac●…k and 
Sozom. lib. 7. cap. 28.  Micheas were buried: So superstitious are Ecclesiastical Writers already become that the searching out of things nothing appertaining to eternal life are ascrived to divine revelations. The judicious reader will pardon me that I write not in particular of the lives of a●…l the forementioned Bishops and Pastors, because the nature of a short COMPEND cannot permit it to be done.   

Bishops and Doctors in Africa.  
IN Africa, over and beside the Bishops of Alexandria, was Didymus a Doctor of the school of Alexandria, who through 
Didymus.  occasion of a dolour that fell into his eyes, became blind from 
Sozom. lib. 3 cap. 15.  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, whereinto julian the Apostate concluded his wretched life, was revealed to Didymus in a dream, and that he 
Sozom. lib. 6 cap. 2.  again told it to Athanasius, who lurked secretly in Alexandria, during the time of the reign of julian.  
Arnobius was an Orator in Africa, afterward he became a Christian, and craved to be baptised. Christian Bishops linguered 
Arnobius.  to confer the holy Sacrament to a man, who had been a hater of Christian Religion of a long time. Yet he freed himself from all suspicion of Paganism, by writing books wherein he confuted the Idolatry of the Pagans, and was baptised about the year of our LORD 330. Anent the suffering 
I●…, c●…n.  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, the Sun beams cannot be cutted: Even so, in 
Ar●…b. i●… Psal. 129.  the suffering of CHRIST, the divine Nature suffered no pain.  
Lactantius Firmianus, was the Disciple of Arnobius. In eloquence he was nothing inferior to his Master: yet it is thought, 
jerom a●… Paulinu●….  that he impugned errors with greater dexterity, than he confirmed the Doctrine of the Truth.  
Optatus Bishop of Melevitanum in Africa, in the days of Valentinian and Valens, set his pen against the Donatists, especially 
Optatus Melevitanus.  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, wherein it is written, Ask of me, and I will give thee the Heathen for thine inheritance, and 
Psalm, 2. verse, 8.  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, and I shall be whiter than the 
Psalm, 51 verse, 7  snow, etc.   

Bishops and Doctors of Europe.  
ACHOLIUS Bishop of Thessalonica, baptised the Emperor Theodosius, after here returned from the slaughter of 
Acholius.  Maximus. The Emp. fell sick by the way, before he came to Constantinople, and was desirous to be baptised: Nevertheless he would not suffer Acholius to baptise him, until he was assured 
Socrat. lib. 5. cap. 6.  that Acholius was not spotted with the Airian Heresy. After baptism the Emperor recovered his health again. Acholius 
Sozon. lib. 7 cap. 4.  was brought up in monasteries, like as Epiphanius, & many other worthy men were brought up.  
Hilarius Bishop of Poitiers in FRANCE, lived under the 
Hilarius.  reign of Constantius: a man in Religion constant, in manners meek and courteous. He was banished immediately after the 
Ruffin. lib. 1. cap. 31.  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, that he 
Theod. lib. 3 cap. 4.  remained in Phrygia, until the Council of Seleucia: unto which Council he was brought from banishment, not by any special commandment from the Emp. but by a general commandment given to his deputy Leonas, to assemble together the Bishops of the East. Under pretence of obeying this commandment, Hilarius being banished in the East, was brought to the 
Hist magd. Cent. 4. cap. 10.  Council of Seleucia: from Seleucia he went to Constantinople. The Emp. 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, who both saw the flood of waters overflowing Thessalia, and the abating of 
jerom. in Chron.  them also: Even so Hilarius saw both the growth and decay of arianism in FRANCE. He lived six years after his returning from banishment, and concluded his life under the reign of Valentinian.  
Ambrose the son of Symmachus, was a man of noble parentage: 
Ambrose  under the Emp. 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 so persuasive, that the people with one consent cried out, they would be all of one mind, incase that Ambrose were appointed to be their bishop. 
Socrat. lib. 4 cap. 30.  The Emp. thought this inexpected consent of the people came from GOD, and he consented to the desire of the people. So was Ambrose ordained bishop of Milan. After the death of Valentinian he was grievously troubled by Justina, the mother of Valentinian the second: for she was infected with arianism. Ambrose was savoured by the people and would not betray the 
Theod. lib. 5 cap. 13.  sheepfold of GOD to Wolves. The particular description of the broil of justina may be read at length in the Epistle that 
Ambrose ad Marcellinam ep: fi. 33. August. Con. fess lib. 9 cap. 7. Theod. lib. 5. cap. 14.  Ambrose writes to his sister Marcellina. The miracle wrought at the sepulchers of Protasius and Geruasius, 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 sons 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: 
H●…st. magd. Cent. 4. cap. 10.  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: and died in 
Theodor. li. 5 cap. 18.  the third year of the reign of Honorius, after he had governed the Church of Milan 22. years.  
Prudentius a man of Spain, a Lawyer at some times, and a warrior 
Prudentius  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 entreateth of the 
Hist. magd. Cent. 4. cap. 10.  fight betwixt the spirit & the flesh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which entreateth of the works to be done in the day time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entreateth of Divinity and divine things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, entreateth of Original sin, against Cerdon and Martion, the Authors of two beginnings: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a book containing the praises of victorious Martyrs. In this book is frequent invocation of Saints express against holy Scripture: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, containing 
Psal. 50. veise, 58.  Histories, both of old and new Testament. The verses, wherein he argueth the Heresy of 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, ●…udam, Simeonem,  
Aërium DAVID, magnorum corpora Regum  
Aëria, atque ipsam foecundae virginis alvum  
Aëre fallaci, nebulisque & nube tumentem.  
The Ecclesiastical writers, whom I have chiefly followed in this COMPEND, make no mention of him.  
Osius bishop of Co●…duba, was a Confessor, in the Persecution of Dioclesian and Maximianus. He was regarded by the Emp. Constantine, 
Osius.  for the marks of the rebuke of CHRIST. The Emp. employed him to stay the schism in Egypt, betwixt Alexander 
Socrat. lib. 1. cap. 7.  and Arrius. Likewise he sent him to the Bishops of the East, who differed in opinion from the Bishops of the West. Anent the keeping of Easter day, he was present at the Council of Nice, where he damned the Heresy of Arrius: And at the 
Sozom. lib. 1 cap. 16.  Council of Sardica, he absolved Athanasius, Paulus, etc. Neither was he terrified with the minassing 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 Ursatius and Valens, men who had by writ confessed to Julius bishop of Rome, that the accusations intended against 
Theod. lib. 2. cap. 19  Athanasius, were but forged calumnies. And this they did of their own accord freely, and not compelled. In his decreaped years (for he lived an hundredth years) some weakness was found in him. At the Council of Syrmium, he was compelled to be present in that assembly of Arrian Bishops, to whose wicked constitutions (fearing torture and banishment, 
Socrat. lib. 2. cap. 31.  from which he was lately reduced) he subscribed.  
jerom was borne in a town of Dalmatia, called Stridon, and 
Hieronymus.  was instructed in the rudiments of Learning at Rome. From Rome he went to FRANCE, of purpose to increase his knowledge, and to diverse other places, and he returned again to 
jerom. epist. ad Ger●…nt.  Rome, where he acquainted himself with honourable women, such as Marcelia, Sophronia, Principia, Paula, and Euftochium, to whom he expounded places of holy SCRIPTURE, for he was admitted presbyter: He was counted worthy to succeed to 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 Nazian. b. in Constantinople, with Didymus Doctor in the School of Alexandria, and sundry other men of Note and Mark. In 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, and his brother Paulinianus, from Rome) upon her own charges builded four monasteries. 
Hist. Magd. Cent. 4. Cap. 10.  jerom guided one monastery, wherein were a number of Monks. The other three, whereinto there was 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, could 
August. epist. 17.  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, who seemed to contend against him. jerom 
jerom. Aug. epist. 13. 14.  wanted not his own gross errors. Anent the creation he thought, that Angels, Thrones, Dominations, were existant 
jerom. anar. in tit. cap. 1. jerom. lib. 18 Comment. in 〈◊〉. Hist. Magd. Cent. 4. Cap. 10.  before the world was created. In his books written against jovinian, he writeth not reverently of Marriage, and he damneth 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 hermits and Monks: of whom (GOD willing) I shall write in a particular TREATISE anent Monastic life.    

CHAP. III. Of Heretics.  
OLD Heresies before mentioned, such as the Heresies of the Novatians, Sabellians, and Manicheans, did more harm in this century, then in the time whereinto 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.  
In this century the plurality of Heretics did most mightily abound. Meletius a bishop in Thebaida, was deposed by Peter bishop of Alexandria, (who suffered martyrdom under 
Meletiani.  Dioclesian) because he was found to have sacrificed to 
Socrat. lib. 1 Cap. 6. Theodor. li. 1 cap. 8. August, de heres. Theod. lib. 1. cap. 9  idols. After his deposition, he was seditious and factious, 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 Meletius to enjoy the name of a bishop without power of ordination.  
In the year of our LORD 324. sprang up Arrius, a presbyter 
Arriani.  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 existant: and that there was a time, whereinto the Son was not. Alexander Bishop of Alexandria, dealt with him, to reclaim him from his Heretical opinions: 
Theodor. lib. 1 cap. 4.  but his travel was spent in vain. Therefore Alexander was compelled to use the last remedy, to depose and excommunicate Arrius, with his complices, to wit, Achilles, Euzoius, Aethales, Lucius, Sarmata, julius, Menas, Arrius alter, & Helladius. This excommunication had allowance by the Bishops of Thebaida, 
Theod. ibid.  Pentapolis, Lybia, Syria, Lycia, Pamphylia, Asia, Cappadocia, and many other places. But Arrius, an headstrong Heretic, was incorrigible: Neither the letters of the good Emp. Constantine, nor the travails of Osius bishop of Corduba, could work any amendment in him. He laboured to fortify himself in his Heretical opinion, especially by the assistance of Eusebius bishop of Nicomedia, a perilous and deceitful man. Arrius was condemned by the Council of Nice, and was banished by the Emperor Constantine. Albeit he was reduced again from banishment by the means of Constantia, the Emp. sister, and of an Arrian presbyter, whom she commended to the Emp. her brother when she was concluding her life: Yet the LORD punished the 
Socrat. lib. 1. cap. 38.  insolent pride of this Heretic, with a shameful and 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 & vandals. The principal defenders of this Heresy were Eusebius bishop of Nicomedia, Menophantes, bishop of Ephesus, Theogonius bishop of Nice, Ursatius bishop of Sygdonia, and Valens bishop of Mursa, in upper Panonia, Theonas b. in Marmarica, Secundus b. of Ptolemaida 
Socrat. lib. 2. cap. 18.  in Egypt, Maris b. of Chalcedon, Narcissus b. in Cilicia, Theodorus b. of Heraclea in Thracia, and Marcus b. of Irenopolis in Syria. In the number of most impudent Arrian bishops, was Ishyras, the chief accus●…r of Athanasius, to whom the Arrians gave the wages of iniquity, and ordained him b. of Mareotis: The 
Sozom. lib. 2 cap. 25.  over-throwing of the holy Table, the breaking of the holy Cup, the burning of the holy books, the slaughter of Arsenius, and 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 speak hereafter.  
Albeit Anomai were a branch of the stock of the Arrians, 
Anomaei.  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, Eunomius, and Aetius, whereof it came to pass, that some called them Ac●…tiani, others Eunomiani, and some Aetiani. Acatius in the Council of Sel●…ucia manifested the Hypocrisy of his deceitful speeches, 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 
Sozom. lib. 4. cap. 22.  Son of GOD was like unto the FATHER in will, but not in substance. Eunomius bishop of Cyzicus in Bythinia, was the first inventor of this miserable Heresy of Anomaei, a man who delighted in multitude of words, as many Heretics do. Sozomen blames him for altering the custom of thrice dipping in 
Sozom. lib. 6 cap. 26.  water in Baptism. The people of Syzicus complained to the Emp. Constantius, of the bad and reprobate opinion of Eunomius. The Emp. was offended against Eudoxius bish. of Constantinople, who had placed him in Cyzicus. Hereof it came to pass, that Eudoxius 
Theod. l●…b. 2. cap. 29.  (who was of that same opinion himself, but durst not avow it) he sent secret advertisement to Eunomius, to fly out of Cyzicus. Basilius Magnus in his five books written against Eunomius, 
Basil. contr. Eunomium. Numb. 25. ver, 14. 15.  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, & his Master Aetius. This Aëtius 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, yet he disliked Anomeis, and procured his deposition 
Theo. ●…ib. 2. cap. 28.  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, and last Bishop of Constantinople, a hunter for pre-eminence of places. He was a favourer of the sect of Arrians called Anomeis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet he had the heart of a beast, for neither would he 
Theod. lib. 2 cap. 25.  embrace the true Faith, neither durst he defend the jye whereunto his heart was inclined. But in the Council of Constantinople, holden after the Councils of Ariminum & Seleucia, he transferred all the blame upon Actius, whom the Emp. banished: so that it is a strange thing, that this error should have had the name also from such a feeble patron as Eudoxius was, to be called 
Theod. lib. 2. cap. 27.  the error of Eudoxiani.  
Macedonius, rather by the authority of the Emp. Constantius, 
Macedonianis, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 emperors procurement, because he durst presume at his own hand to transport the bones of the Emp. Constantine from one Church 
S●…rat. lib. 2. cap. 16.  to another. His followers were abhorred more than any other branch of the Arrian Heresy, for their inconstancy. They 
Socrat. lib. 4. cap. 12.  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 again. 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, was the Disciple of Marcellus 
Photiniani.  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, That the Kingdom of CHRIST was not everlasting, but it had a beginning, 
Socrat lib. 2. cap. 19  when he was borne of the Virgin, and should have an end at the latter day. This Heresy hath the name from the disciple, & not from the master, in regard that Marcellus continued not so obstinately in his error, as did Phot. 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 Em. Constantius. Nevertheless, after his deposition & banishment, he continued obstinately in his error, & wrote books both in Latin & Greek, in defence of his Heresy: whereby his name became infamous, and he was counted the author of this Heresy.  
Audaus was a man of Syria, under the reign of Valentinian, and his brother Valens: He published an error, That GOD 
Audaei, or Anthopomorphitae.  was like unto 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, according to our likeness. With this error many unlearned Egyptian 
Genes. 1. verse, 21.  Monks were entangled. They pretended great innocency and chastity in their lives, and separated themselves from the society of the Church, covering their impiety with this pretext, that they saw usurers and unclean persons tolerated 
Theod. compend. heresium  in the Church.  
About this time, saith Theodoretus, that is, in the days of Valentinianus and Valens, sprang up the Heresy of Messaliani. Albeit 
Messaliani.  this name be uncouth, yet the Greek names given unto this Heresy are more significative: they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bec●…use they counted prayer the only exercise necessary to the children of GOD, even as if a man could talk with GOD by prayer, before he hath first heard GOD talking with him by the preaching of the Word.  
Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, men ravished in the spirit, after long continuance in prayer. When they were transported, and out of their wits, than they supposed, that the 
Theodor lib. 4 ●…p. 11.  holy spirit was sensibly infused into them, whereby their bodies were made free of all perturbations, 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. This pestilent Heresy was overspread in many places: but it was mightily suppressed by Letoius B. of Meletina, Amphilochius B. of Iconium in Lycaonia, and Flaviaenus B. of Antiochia, who with great dexterity drew out a Confession out of the mouth of Adelphius, an 
Theod. ibid.  aged man, and a propagator of this Heresy in Edessa. This Heresy, albeit it had many patrons, such as Dadoes, Sabas, Ad●…lphius, 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, gloried in the quickness of his engine, and delighted to make contradiction to every 
Appollinaristae,  thing that any man could speak: and so it came to pass (as Ruffinus writeth) Heresim ex contentione generavit, that is to say, Through contention he procreated an Heresy: affirming that 
Ruffin. lib. 2. cap. 20.  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 human 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: lest he should have seemed to be utterly convinced 
Mark, 14 verse, 34.  and overcome: he confessed that CHRIST'S body was quickened with a natural life: but the divinity of CHRIST was in place of a reasonable soul. This Heresy was damned in Councils 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, near 
Theod. lib. 5. cap. 3.  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, he defended his Heresy. In the days of the Emp. Theodosius he concluded 
jerom. in Catal. Theod. lib. 5 cap. 4. Sozom. lib. 6 cap. 25.  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, who contended with unsupportable hatred against Cecilianus B. of Carthage, challenging him, that he had received ordination from Foelix Altungensis, 
August. epist. 152  who was proditor: that is, who in time of persecution had delivered the book of holy Scripture to be brunt: or, as others say, because he admitted to an Ecclesiastical office, a Deacon, who had committed the like faule. The cause of Cecilianus was oftagitat before the Council of Carthage, before Miltiades B, of Rome, before the Council of Arles, and by the Emp. Coustantine: but the Donatists at all times succumbed in probation. Therefore they were enraged, because they could not accomplish their wicked designs against Cecilianus: and they fell from the unity of the Church. Inucterate schisms oft times turn to Heresies. So the Donatists in 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, whereinto they themselves dwelled: and that Baptisine was not effectual, except it had been ministered by one of their society. Of all the branches of this Heresy, Circumcelliones was the most reprobate branch: a people cruel and savage, not only against others, but also against themselves, throwing themselves headlongs 
August. d●… hrres. ad qued vult D. ur●….  from high places, or casting themselves in fire and water: and this sort of death they count●…d Mar●…yrdome. 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. B. of Hippo contended with mighty grace, as likewise against the Heresy of the Manicheans, whereinto he had been nursed himself.  
Collyridianis were a sort of superstitious people, who worshipped the Virgin Marie, the mother of our LORD, with divine 
Collyridianis.  adoration, and with baking little pasties (which in the Greek language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which they offered to the Virgin Marie, as to the Queen of Heaven. Epiphanius counts them Heretics, because the Virgin Marie, albeit she be a blessed 
Epipban. contra herese.  woman, yet is she not GOD.  
Many late Heresies are nothing else, but a renewing of old & decayed Heresies. Such was the Heresy of Priscillianus, a man 
Priscillianistae.  of Noble birth in Spain, very eloquent, 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, and renewed the filthy Heresy of Gnostici, who disallowed 
Hist. magd. Cent. 4 cap. 11.  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 Caesar-augusta. This was done in the days of the Emp. Gratianus and Valentinian. The great City of refuge to Heretics, was to address themselves to the B. 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 B. of Milan, to whom they add dressed 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, & was punished to the death, after the death of Valentinian the second, whether by Maximus an usurper of the Imperial Soveranitie, or by Theodosius, I am not certain.  
Lucifer was bishop of Calaris in Sardinia. He was present at the 
Luciferiani  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 Em. julian. He visited Antiochia, 
Sozom. lib 5. cap. 13.  a town miferably distracted with Schisms, and by ordaining Paulinus B. of Antiochia, he rather augmented then paired the schism: he perceived that this his fact was disproved by Euseb. b. of Vercellis, & many others, therefore he & his followers, did not communicate with such as disproved the ordination of Paulinus. This seems rather to be reckoned in the catalogue of schisms, then of heresies: & Theod. disproving Lucifer, saith, that he made 
Theod. compend. heresium.  faith to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a weapon of contentions, but not a weapon of heresy.  
These who supposed, that after the Nativity of the LORD 
Antidicomarianitae.  the Virgin Marie companied with her husband joseph, and did bear children to him, were called Antidicomarianitae. In this opinion was Helvidius, a man more curious than wise. The opinion 
August. d●… heres.  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 i●… it had been said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, born of Mary a perpetual Virgin. In holy scriptures by the brethren of our LORD is meaned the kinsmen of the LORD according to the flesh, to which exposition the consent of Ancient & Neotericke writers for the most part aggregeth.  
Augustine cities out of Philaster a sort of Heretics, called 
Metangis. monitae.  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, 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.  
From Seleucus and Hermias this heresy had the name: where 
Seleuciani or Hermiani.  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, & 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 the Heresies of this age, were all obscure, and had few followers, such as Proclianitae, who denied that CHRIST was come in the flesh: Patriciani, who affirmed, that the body 
Proclianitae Patriciani. Ascitae.  of man was form by the Devil, & not by GOD: Ascitae, who carried about with them new vessels, to represent, that they were vessels filled with the new wine of the Gospel: Patalorynchitae, 
Patalorinchitae, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aquarii.  foolish men, who counted it religion, to stop their breath with their fingers, and to utter no intelligible speech: Aquarii, 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, that any evil, either of sin or punishment, 
Coluthiani. Flosiani.  came of GOD. Floriani, who by the contrary affirmed, that GOD created creatures in an evil estate. The 8. Heresies which Philaster commemorates without any name, either taken from the Author, or from the heresy itself, Augustine scarcely will reacken them into the roll of Heresies.   

CHAP. FOUR Of Councils.  
COUNCILS may be divided in General, national, or Provincial, and particular Councils. General were called Oecomenik Councils (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek language signifies the World) because from all quarters of the World whereinto CHRIST was preached commissioners were sent to these Councils, and they were gathered by the authority of the Emperor. national or provincial Councils were such as were gathered by the authority of the Emperor in one nation with asfistance of other near approaching nations for suppressing of Heresies, desyding of questions, pacifying of schisms, and appointing Canons and constitutions for decent order to be keeped in the Church. The third sort of Councils were particular Councils, by Bullinger called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such as the Councils of Gangra, Neocaesaria, & many others, gathered usually by Patriarches, and Bishops in a corner of a country, but for the like causes as national Councils were assembled. Let no man expect a recital of particular Councils, except at such times as some matter of great moment enforceth me to speak of them.  
Ancyra is a town of Galatia. In this town were assembled 
The Count cill of Ancyra. Tom. 1. Concil.  Bishops of diverse provinces about the year 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 Heathnicke Idolatry: such as Libellatici, Thurificati, Sacrificati, & Proditores. The Council of An●…yra took order chiefly with those who were called Thurificati and Sacrificati, that is, with them, who either had casten up incense upon Idolatrous Altars, or else had eaten of meats sacrificed to Idols: to whom it was enjoined to testify the r 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 Vicarit-Episcoporum) These, I say, were commanded to abstain 
Canon. 13  from ordination of Elders and Deacons, and from usurping of domination over the preaching Elders, who were in Cities. Likewise it was ordained, that whosoever did abstain from 
Canon. 14  eating of flesh, as from a creature in itself unclean, he should be deprived of his dignity. This Council was subscribed by 18. Bishops. 
Tom. 1. Concil.   
In the year of our LORD 330. and in the 20. year of the reign of Constantine, as Eus●…bius reckoneth (others refer it to 
The general council of Nice.  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. The name of the town answered to the success of the 
E●…seb. de vita Const●…t. lib. 3.  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, 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 whereinto the SON was not, and that he was created of things not existant. This opinion was so uncouth and abominable to the Father's convened in the Council of Nice, that they utterly damned and anathematized the opinion of Arrius. Only 17. Bishops adhered to his blasphemous opinion. The Emp. liked well the determination of the Council, 
Ruffin. lib. 1. cap. 5.  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 FATHER. Of the number of 17. who were favourers of Arrius, only two, to wit, Secundus a Bishop of Ptolemaida in Egypt, and Theonas bishop of Marmarica, adhered 
Sozom. lib. 2. cap. 16.  to Arrius until the end of the Council, with a few more, whom the Father's convened at Nice, delivered unto Satan, & 
Theod lib. 1. Cap. 7.  the Emp. banished them: the rest for fear of punishment subscribed to the deposition of Arrius with their hands, but not 
Socr●… lib. 1. cap. 14.  with their hearts: such as Eusebius B. of Nicomedia, Theogonius of Nice, Menophantus of Ephesus, Patrophilus of Scythopolis, Narcissus of Neronias, otherwise called Irenopolis of Cilicia: These (I say) and some others, subscribed the sum of Faith set down by the Nicene Council, and the deposition of Arrius.  
Anent the controversy of keeping the festivity of Easter day, a conclusion was taken, that it should be kept upon the lords day, and not upon the 14. day of the first month of 
Exod. 12. verse, 2.  the jews called Nisan. And this was done for keeping of unity and peace in the Church: for it was expedient, that that thing, 
Ruffin. lib. 1. cap. 6.  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. 
Socrt. lib. 5. cap. 22.   
Anent 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 B. in a town of Thebaida, a chaste man, who never companied with a woman, entreated the Council, that they should abstain from making such an ordinance, because 
Socra●…. lib. 1. cap. 11.  Marriage is honourable, and the cohabitation of a man with his married wife, is chastity. Likewise it was a difficil matter to be performed, and it opened a door to unchaste living. Yet Paphnutius inclined too much to this opinion, That Bishops, Elders, and Deacons, who were unmarried, should abstain from 
Sozom. lib. 1. cap. 31.  Marriage. The Council would make no constitution anent 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 Ruffin.) 
Ruffin. lib. 1. cap. 6.  The appointing of three patriarchs, one in Rome, another in Alexandria, the third in Antiochia, with power to convocate within their own bounds particular Councils, 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 wether. Even so, these patriarchs, for the most part, became in end the 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 Emp. Constantine, in the 30. year of his reign. 
The council of Tyrus. Euseb. lib. 4. de vita Constant. Socrat. lib. 1. cap. 23.  Eusebius by overpassing with silence a due commemoration of the malice & 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, LYRIA, ASIA, and EUROPE. The most part of them were Arrians, who had sold themselves to iniquity, of purpose, with faise accusations to oppress the innocent servant of CHRIST 
Socrat. lib. 1. cap. 27.  Athanasius. The crim●…s laid unto his charge, were fornication, the sl●…ughter of Arsenius, and cutting off of his hand, the overthrowing 
Theodor. lib. 1 cap. 29.  of the holy Table, the breaking of the holy Cup, and the burning of the holy volumes. No assembly was so full of partialitic, confusion clamour, and unrighteous dealing, as this assembly at Tyrus: in so much that Paphnutius a B. in Thebaida, arose, and left the Council of ungodly men, and drew with him Maximus B. 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 Potamion B. of Heraclia, a man full of spiritual liberty finding Eusebius Pamphili sitting as a judge, and Athanasius standing, outbraided Eusebius, as a man who in the persecution of Dioclesian was enclosed in that same prison 
Hist. Magd. Cent 4. Cap. 10.  with himself: but Eusebius escaped out of prison without the marks of the rebuke of CHRIST, which Potamian and other faithful Confessors could not get done. In like manner, Athanasius refused to compear in Caesarea Palestinae, where Eusebius 
Theod lib. 1. cap. 27.  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 ha●…de that the Arrians had alleged was cut off by 
Socrat. lib. 1 Cap. 32.  Athanasius: so effronted are Heretics, defenders of a false & lying doctrine. The Emp. 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, Cup, and books above mentioned: but they forged new accusations 
Theod. li. 1. cap. 30. Theod. lib. 1 cap. 35.  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 Emp. Constantine had builded 
Euse. lib. 4. de. vita Constant.  at the place of the LORDS sepulchre.  
Anent 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.  
Gangra is a town of Paphlagonia. In this town were assembled certain Fathers, to the number of 16. about the year of 
The Count cil of Gangra.  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 fl●…sh, & he damned the public Congregations of GOD'S people in Temples: and said, a man could not be saved, except he forsook all his poss●…ssions, 
Tom. 〈◊〉. Concil.  and renounced the wo●…lde 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 mind to pride, extolling themselves against the simpler sort: Yea, and damn and cut off all those, who contrary to Scripture and Eccl●…siasticall rules, bring in new Commandments. But we admire humble Virginity, and we approve continency that is undertaken with chastity and Religion: And we embrace the renounciation of seculare business, with humility: And we honour the chaste band of Marriage: And we despise not riches joined with righteousness, and good works: And we commend a simple and cou●…se apparel, used for covering the body without Hypocrisy. Likewise we reject loose and dissolute g●…rments: And we honour the houses of GOD, and 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 Cong●…egations assembled in the same 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, a town of Spain, were assembled 19 Bishops, and of preaching Elders 36. 
The council of Eliberis.  The end of their meeting was to reform horrible abuses, both in Religion and manners, which in time of the ten Persecutions had prevailed in Spain: And now in time of peace such enormities and festered manners co●…lde hard●…ly 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.  
They ordained, that Heathnicke sacrificing Priests (called 
Canon 4.  of old Flamines) if they were content to abstain from sacrificing to Idols, and to learn the grounds of Christian R●…ligion, after three years repentance, they should be admitted to baptism.  
Likewise they ordained, that Christian Virgins should not 
Canon 15.  be given in marriage to Pagans, lest in the flou●…e of their youth they should be entangled with spiritual whoredom.  
In like manner, that Bishops should receive no reward from 
Canon 2●….  men that did not communicate with the Church.  
They ordained, that nothing that is worshipped, should be 
Canon 36.  pictured on the wall.  
And that in private houses no Idols should be found: And incase the masters of houses were afraid of the violence of 
Canon 41.  their s●…ruantes, 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.  
And that if any man happen to be slain, in the action of 
Canon 60.  breaking down images, his name shall not 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 sig●…isie, that by wholesome doctrine images should be casten out of the hearts of men, rather than broken with popular violence & 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.  
They who count the first Council of Carthage, to be that Council whereinto Cyprian, with advise of many other bishops 
The first Council of Carthage. Tom. 1. council.  of Numidia, Lybia, and other parts of Africa, ordained men who were baptised by Heretics, to be rebaptized again: they commit a great oversight 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 Valeriane the eight persecuting Emperor. But the first 
Hi●…. magd. Cont. 4. cap. 9  Council of Carthage, that was kept in CONSTANTINE'S days, was that Council whereinto the Donatists condemned Caecil●…anus Bishop of Carthage, whose innocency 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 li●…tle account. All these Councils above mentioned were assembled in the days of CONSTANTINE the Great. Now followeth Councils gathered in the days of his sons.  
The cause pretended for the gathering of the Council of A●…t ochi●…, in the days of Constantius the son of Constantine, 
The first Council of Antiochia holden by Arrians under the reign of Constantius Socra●…. lib. 2. cap. 8. Sozom. lib. 3. cap. 5. Hist. Magd. Centur. 4. cap. 9  was the dedication of the Church of Antiochia: which albeit C●…nstantine had builded, yet five years after his death, and in the seventeenth year after the foundation of this 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 ●…ulius Bish●…p of Rome, neither came they to the Council, neither sent they any me●…enger in their name, fearing as the truth was, that they were gathered for evil, and ●…ot for good. At this time Placitus, the s●…ccessour of Euphronius, gou●…rned Antiochia. Now when they were met together, many accus●…tions were heaped up against Athanasius: First, that he had accepted his place again, without advise of other Bishops: secondly, because at the time of his r●…turning 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, an hatred against Athanasius. In this Council they set down divers sums of Faith: 
Sozom. lib. 3 cap. 5.  first secretly cou●…ting the venom of their Heresi●…, but afterward, as it were repenting, they manifested themselves 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. The principal 
H●…st. mag. Cent. 4, cap. 9  design of the Council was to eject Athanasius out of his chair, and to alter the sum of Faith set down in the Nicen●… 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 mo●…e fit for their purpose, to be bishop of Alexandria.  
The favour that julius bishop of Rome showed to Atha●…asius 
Other two Councils holden in Antiochia by the Arriaus.  b. of Alexandria, Paulus b. of Constantinople, Asclepas b. of Gaz●…, and Lucius b. of Adrionopolis, was the cause moving the Arri●… to have so frequent meetings in Antiochia: Very sharp l●…tters passed betwixt julius and the Oriental bishops: 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 f●…llowship men deposed 
Socrat. lib. 2. cap. 15.  by them, whereas none of the East Church had admitted Novatus to their communion, whom the bis●…op of Rome had excommunicated.  
After the issue of three year, another Council was convened in Antiochia, about the year of our LORD 348. whereinto 
S●…crat lib. 2. cap. 19  the Arrians set forth a new sum of their Faith in very ample and prolix manner, and different from all other forms s●…t down before: the copy whereof they sent to the bishops of 
Hist. magd.  Italy by Eudoxius b. of Germanicia, & Martyrius, and Macedonius: but the bishops of Italy would not receive it, contenting themselves with the sum of Faith set down in the Nicen●… Council.  
In the y●…ere of our LORD 351. by the commandment of Constantius, and his brother Constans, a great national Council 
The council of Sardica.  was gathered in Sardica, a town of Illyricum, of old D●…cia. Many Bishops of the West, to the number of three hundredth, resorted to this assembly, but from the East only 76. They who 
Soc●…at. lib. 2. cap. 20.  came from the Eastern parts, would not vouchsafe to be present in the Council, except Protogenes b. of Saraica, and Osius b. of Corduba, had separated from their fellowship Paulus b. of Constantinople, and Athanasius b. of Alexandria. But the cause of their absenting themselves from the Council indeed, was this (as 
Theo. lib. 2. cap. 8.  Theodoretus prudently recordeth) because the forgers of false accusations against the men of GOD, whose cause was appointed to be judged in this Council, they durst not abide the trial of honest judges, and men of unsuspect credit. The Council finding that the Arrians convicted in conscience, durst not compear to accuse Paulus and Athanasius (whom notwithstanding they had deposed in the Councils of Tyrus and Antiochia) proceed to the trial of their cause: and find●…th all the accusations of the Arrians ag●…inst Paulus, Athanasius, Asclepas, and the rest, to be but a mass of forged calumnies and lies: Arsenius was found to be alive, whom the Arrians alleged Athanasius had slain: As concerning the over-throwing 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 
Theod. ibid.  of di●…ine mysteries. Ishyras also, who was the principal forger of all the forementioned calumnies, was found to have been tied to the bed by infirmity, at that time, when Macarius was alleged to have done these things. And finally, it was found, that ●…shyras had received a Bishopric, as the wages of iniquity from the Arr●…ans, before he had been admitted presbyter in any Chur●…h. Also the supplicant bills of Paulus, Asclepas, Marcellus. etc. were read tried, and examined, and they were all found honest & upright men, and they were all recommended by the letters of the Council of ●…ardica, to their own flocke●….  
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 decearned, that they were not worthy of the name of common Christians, let be to be called bishops: commanding all people, to forsake their fellowship, and neither to send letters to them, 
〈◊〉. ibid.  nor to receive letters from them. The like sentence they pronounced against Theodorus of H●…raclea, Narcissus of Neronias, Acacius of Caesarea Palestinae, Stephanus of Antiochia, Ursatius of Sigidun in Mysia, Valens of Myrsain Pannomia, Menophantus of Ephesus, and Georgius of Laodicea, 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 B. of Ro●…, Osius b. of Corduba, Protogenes b of Sardica, Maximinus b. of Trie●…, 
Sozom. lib. 3 cap. 11. & 12  and many others, whom they cursed also, because they had admitted to their fellowship those Bishops whom they had deposed. Sozomen●…s is in that opinion, that the Council of Philippopolis preceded 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 
Athanas. ●…pist. ad s●…litar. vitam a●…entes. Th●…d. lib. 2 cap. 8.  of opinion: and these who dw●…lt in the East, did not communicate with them who dwelled in the West. Some Arrian Bishops dwelled in the West, such as Auxentius b. of Milan, and Ursatius & Valens: But by the vigilant travels of the b. of Rome, and other godly Bishops of the West, it came to pass, that these S●…minaries of errors did not prevail much in the W●…sterne parts. This is that Council, whereinto julius B. of Rome, for his good carriage & good deservings, was appointed to be judge of Appellations, when the like case fell out, that righteous men were 
Canon, 4.  oppressed with the unrighteous de●…ling 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 persona'l 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 356, and five years after the 
The Count cill of Sirmium.  Council of Sardica, by the commandment of the Emp. Constantius a Council was gathered in Sirmium, a town of Illyria, (Bullinger calleth it a town of Panno●…ia) Photinus b●… of Sirmium had renewed the Heresies of Sabellius and Samosatenus. A disputation 
Bullinger de C●…tiliis. Socrat. lib. 2. cap. 29.  was instituted betwixt Basilius b. 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, whereinto albeit they abstained from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nevertheless they gave great glory 
Socrat. lib. 2. cap. 30.  to the Son of GOD. But in end they repented, and by the emperors authority would have recalled back again the copies of the sums of Faith set forth at Sir●…ium: But the mandates of the Emperor commanding in most rigorous form to deliver back again the copies that were pas●… abroad, could not bring to pass, that that thing which was once diu●…lgated, should be again suppressed. The weakness of Osius b. of Corduba kithed in this Council, hath been touched in the history of his life.  
After that the Emperor Constans was slain by Magnentius, the whole Sovereignitie both of the East and West, was in the 
The Count cill of Milan.  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, and partly for subversion of the Nicene Faith. The Occidentail Bishops to 
Theod. lib. 2. cap. 15.  the number of 300. at the Emperors command assembled at Milan. But neither would they ratify the deposition of 
Socrat. lib. 2. Cap. 36  Athanasius, nor yet alter the sum of Faith. And some of them with liberty and freedom accused the Emperor of vnr●…ghteous 
Sozom. lib. 4 cap. 9  dealing. For this cause many worthy Bishops were banished, such as Liberius bishop of Rome, Paulinus bishop of Triere, Dionysius bi●…op of Alba, Lucifer bishop of Cala●… in 
Ruffin. lib. 1. cap. 20.  Sardinia, Eusebius bishop of Vercollis in Liguria. If in this Council Osius bishop of Corduba was banished, as Theodoretus recordeth, it would appear that the Council of Milan preceded the Council of Sirmium, because that Osius immediately after he was reduced from banishment, was compelled to 
Sozom. lib. 4. Cap. 6.  address to the Council of Sirmium. But I have followed the order of Ecclesiastical Writers.  
In the year of our LORD 363. and in the 22. year of the reign of Constantiu●…, the Arrians having a great vantage of the 
The Council of Ariminum. Socrat. lib. 2 cap. 39 Theo. lib. 2. cap. 26.  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 Councils should be convened, one at Ariminum in Italy, as a meet place for the 
Socrat. lib. 2. cap. 37.  Bishops of the West to convene into, and another in Sele●… of Isauria, as a meet place for assembling of the Oriental Bishops. To the Council of Ariminum more than 400. Bishops 
So●…on. lib. 4 Cap. 17.  did resort. In this national Council compeared Ur●…atius 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 convecned at Ariminum, altogether disliked this proposition of Ursatius, 
Theodor. lib. 2 cap. 19  and Valens, and adhered for the most part of them closely to the Nicene Faith, & excluded from the fellowship of the Church Ursatius and Valens, with their complices above mentioned as 
●…om. lib. 4 cap. 18.  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 anent the matter of Faith. But Ursatius 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 returned a differing answer, bearing, that for the present, he was busied with weighty affairs of his kingdom●… but when he 
So●…om. lib. 4 Cap. 19  should find any braithing time, he should hearken unto them. The Council sent the second time to the Emp. desiring they might have liberty before the winter season to return to their own flocks: And herewithal they assured the Emp. that in the matter of the Faith they would adhere to that which was comprehended in their former letter. To this second message no answer was returned. Therefore the Bishops wearied with long attendance, returned cuery man to his own flock: the 
Sozom. ibid.  Emp. counted this dissolution of the Council, without firebrand of his authority, to be a contempt of his Soveranitie: Therefore he gave charge to Valens to publish the sum of of the Arrian Faith read in Ariminum, albeit it was both disapproved and rejected: with power also to Ursatius and Valens, to ●…ject those bishops out of their places, who would not subscribe to the Arrian Faith, and to ordain others in their rooms. Ursatius and Valens being strengthened with the Emp. commandment, not only troubled the Churches of the West: but also went to Nica, a town in Thracia, where they gathered a number 
Socrat. lib. 2. cap. 37.  of Bishops of their own faction, and approved the sum of Faith read by Arrians in Ariminum (being first translated into the Grieke language) and this they called the Ni●…ene Faith, deceiving themselves with vain hopes, as if men had been so senseless, as to be altogether deceived by the similitude of the words, Nica in Thracia, and Nice in Bythinia, Mor●…ouer 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 
Sozom. lib. 4. cap 17.  semp●…rno; & Magno Augusto, Consulibus Eusebio & Hypatio. Lo saith Athanasius, writing to his friends, the Arrians will not call the Son of GOD everlasting, but they say there was a time, whereinto he was not: but they call the Emp. Constantius, being a mortal man, everlasting Emperor.  
Selencia is a town of Isauria, or Cilicia, from whence Paul and Barnabas sailed to Cypr●…s. Isauria lieth betwixt Lycaonia and Cilicia, 
The council of Seleucia. Act. 13. verse. 4. Socrat lib. 2. cap. 39 Sozom. lib. 4. cap. 22.  and in an ample signification it comprehendeth Cilicia. In this town conucened 160. Bishops of the East, in the month of December, of that same year of our LORD whereinto the Council of Ariminum was assembled. Leonas one of the Princes of the Emp. cou●…t, and Lucius, otherwise called Lauritius, Captain of the bands of soldiers in Isauria, were app●…inted 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 
Socrat. lib. 2 cap. 39  of them who were to be accused, 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 firebrand of the emperors letters. The principal ringleaders of the one faction were Acacius bishop of Caesarea Palestinae, Georgius bishop of Alexandria, Uranius of Tyrus, Eudoxius 
Socrat. ibid.  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, and 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. Silvanus 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 Sonee 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, 
Socrat. lib. 2. ●…ap. 4.  that he was like in will, but not in substance. After that much disputation and little aggreement had been, Leonas a secret favourer of Acacius dissolved the assembly. Nevertheless, 
Sozom lib. 4. cap. 22.  the Fathers of the Council convened, to judge the cause of Cyrillus Bishop of JERUSALEM (whom the Acacians had deposed) and warned the Acacians to be pre●…ent, but they would not compear. Therefore the Council proceeded to the deposition of Georgius bishop of Alexandria, Acacius bishop of Caesarea, Uranius bishop of Tyrus, Patrophylus bishop of Schythopolis, and Eudoxius bishop of Antiochia, in whose place they substituted Avianus a presbyter in Antiochia, others call him 
Soz●…. ibid.  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 & Lauritius, & the Acacians, that they had violated the Decrete of the Council: and without further delay, they address to Constantinoplc, to give information to the Emperor. But the Acacians prevented the rest, and misinformed the Emperor, & accused the Council, and persuaded him to reject the sum of Faith agreed upon in Sele●…cia.  
The wrath of the Emperor against the Fathers of the Council of Seleucia, made the rest to be dispersed: only the Acacians 
A Council of the Acacians at Constan tinople.  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 Ursatius and Valens in Ariminum. It is judiciously observed by Socrates, that after the Council of Nice the Arrians in the multiplied 
Socrat. lib. 2. cap. 41.  conceits of their wavering minds, set forth nine divers sums of Faith, to wit, In the dedication of the Church of Antiochi●… two forms. The third by those who adhered to Narcissus, was exhibited to Constantine 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 ●…rueth of GOD.  
The Emperor Constantius, and the rest of the Arrians, were like unto a troubled sca, that cannot take rest: yet another 
The fourth Council of Antiochia, gathered by Constantius.  Council must be gathered in Antiochia, for abjuring both the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 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 Bishop's convened thought expedient, before they entreated concerning the Faith, that the chair of Antiochia, vacant at 
Theod. lib. 2. cap. 31.  that time without a Bishop, should first be provided: Choice was made of Meletius, some time bishop of S●…bastia, in Arm●…nia. He received ordination by Arrians, who subscribed also to his admission, and their hand-writs were delivered into the custody of Eusebius Samosatenus. But when Meletius disappointed the expectation of the Arrians, they procured his banishment, and that Euzious should be placed in his stead. Likewise Eusebius 
Theod. lib. 2 cap. 32.  Samosatenus for no minassing and threatenings of the Emp. would deliver back again the subs●…riptions of the Arrians: so that the Emp. both commended and 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 anent a new sum of faith, which would have made out the tenth form of faith indicted by them, because Constantius got knowledge of the seditious attempts of julian, and he lest 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 Councils were assembled, such as a Council in Alexandria, gathered by 
Hist. magd.  Athanasius & Eusebius Vercellensis, for damning old Heresies, and confirming the Nicene Faith. Another in Palestina, for ordaining 
Sozom. lib. 5 cap. 3.  a bishop in Maiuma. Another in Antiochia, by the Acacians, under the reign of jovinian. These wandering stars, accustomed to accommodate themselves to times, places, and persons, to 
Socrat. lib. 3. cap. 25.  gain savour at the emperors hands, they subscribed the Nicene Faith. But I set forward to the rest.  
Laodicea is the Metropolitan town of Ph●…ygia, and one of the seven Churches of Asia, to whom the Apostle John, when he 
The council of Laodicea. Apocal. 3.  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 Antiochiae, 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, about the year of our LORD 368. Nothing was determined in this Council concerning 
Hist. Magd.  matters of Faith: but only constitutions concerning Ecclesiastical policy were made in number 59 In this assembly 
Gratian. distinct. 16  the worshipping of Angels is damned, as horrible idolatry, and a forsaking of CHRIST. And the books of holy Canonicke Scripture which are to be read in time of holy Convocations of 
Canon 35.  people, are particularly reckoned out, both of old and new Testament. And in this catalogue of Canonicke books, no mention 
Canon 59  is made of the books of the Maccabees, of Ecclesiasticus, and other Apocreeph books.  
Under the reign of the emperors Valentinian & Valens, and about the year of our LORD 370. With advice of both the 
A Council in Illyricum.  Emperors a Council was gathered in Illyricum, wherein the Nicene Faith had confirmation and allowance. The Emp. Valens was not as yet infected with the poison of the Arrian heresy. 
Sozom. lib. 4. cap. 8. 9   
Lampsacum is a town situated about the narrow passages of Hellesp●…ntus. The Macedonian Heretics sought liberty from 
The council of Lampsacum.  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 and Eudoxius: but they ratified 
Socrat. lib. 4. cap. 6. Sozom lib 6. cap. 7.  the Council set forth at Seleucia, and damned the Council holden at Constantinople by the Acacians. The Emp. Valens being d●…ceiued of his expectation, commanded them to be banished, & their Churches to be given to the favourers of the opinion of 
Socrat. lib. 4 cap. 11. & 12.  Eudoxius. This dash constrained the Macedonians to take a new course, and to aggree with Liberi●…s b. of Rome. But these Chame●…ions, when they had changed many colours, they could never be white, that is, sincere and upright in Religion.  
Under the Emp. Valentinian in the West, Damasus b. of Rome, 
The council of Rome Theod. lib. 2. cap. 22. Sozom. lib 6. cap. 23.  gathered a Council in Rome, wherein he confirmed the Nicene Faith, and damned Auxentius b. of Milan, with Ursatius, Valens, and Caius. Likewise he damned Apollinaris, and his disciple Timotheus.  
In the year of our LORD 383. or as Bullinger reckoneth, 385. in the third year of the reign of THEODOSIUS, a 
The second General Council.  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, a minister, 
Theod. lib. 5 ●…ap. 8.  and servant, but not consubstantial with the Father and the Son. In this Council the Macedonian Heretics were lovingly admonished to forsake their error, and to embrace the true Faith, & that so much the more, because they had once already sent messengers to Liberius, and professed the true Faith. But they continued obstinately in their error, and departed from the Council. The Heresy of Macedonius was damned, the Ni●…en 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 lise, who proceedeth from the Father, and with the Father, and the Son, is to be worshipped, and glorified. They ordained Nectarius b. of Constantinople, and that Constantinople should have the prerogative of honour next to Rome. Great care was had of Provinces, that they should 
T●…od. ibid.  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. To Nectarius Megapolis and Thracia was allotted: ●…ontus to Helledius, Cappadocia to Gregorius Nyssenus, Meletina and Armenia to 
T●…od. ibid.  Otreius. Amphilochius attended upon Iconium and Lycaonia, Optimus upon An●…iochia and Pisidia, Timotheus upon the Churches of Aegyt. Laodicea was recommended to Pelagius, Tarsus to Di●…dorus, and Antiochia to Meletius, who was present at the Council, and ended his life in Constantinople. To other Bishops a care 
Sozom. lib. 7 ●…p. 7. 8. 9  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.  
The great affairs of the Church, and the care of their brethren 
Another Council at Constan●…nople. T●…od. li. 5. Cap. 9  in the West, compelled them to meet again in Constantinople, where they wrote a Synodicke letter to Damasus bishop of Rome, to Ambrose, B●…itto, Valerianus, Acholius, Anemius, Basilius, and to the rest of the Bishop's convened at Rome, Wherein they declare the manifold troubles they had sustained by Heretics: and now alb●…it 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 de●…our 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, and Priscianus, to countenance the assembly at Rome. In matters of Discipline they recommended unto them the Canons of the Council of Nice: namely, that Ecclesiastical 
Theod. ibid.  honours should be conferred to persons worthy, and 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 Bishop of CONSTANTINOPLE, Flavianus Bishop of ANTIOCHIA, and Cyrillus Bishop 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 divers times, and yet for one purpose.  
Godly Emperors and Kinge●…, such as Constantine, Theodofius, and David, were very careful of the unity of the Church, 
The third Council, ho●…den at Constantinople, under the reign of Theodosius. 2. Sam. 5 Psalm, 122  that it might be like unto a compact City, as Hierusal●…m was when the tour of jebus was conquised, than the people worshipped one GOD, were obedient to one Law, and subject only to one Sou●…reigne. Theodosius in the fifth year of his reign, c●…ring for the peace of the Church, convened a great national Council at Constantinople, not only of H●…mousians, but also of Arrians, Eunomians, and Macedonians, hoping that by mutual conference possibly they might in end accord. The good Emp. consulted with Nectarius Bishop of CONSTANTINOPLE, 
Socrat. lib. 5 cap. 10.  N●…ctarius with Agelius a Bishop of the Novatians, Agelius with Sis●…nius, an eloquent man, and a mighty Teacher, and a reader in his Church. This man considering, that by contentious disputations, schisms were increased, but not quenched, gave 
Sozom. lib. 7. cap. 12.  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 Her●…tiques were divided amongst themselves: Therefore the Emperor rend in pieces the sums of the Arrian, Eunomian, and Mac●…donian faith, and ordained the Homousian Faith only to have place.  
The second Council of Carthage was assembled under the reign of Theodosius, near unto the time of the General Council 
The second Council of Carthage.  holden in CONSTANTINOPLE. In it, first the sum of the Nicene Faith is confirmed. The continency of Bishops, Elders, and Deacons is recommended, with abstinence even 
Tom. 1. Concil.  from matrimonial society: so early began men to be wis●…r than GOD: But in the twelfth Canon of the third Council of Carthage, it may be perceived, that this constitution (as d●…sagreeable from GOD'S word) was not regarded, because Bishops in AFRICA married, and had sons and daughters: and these are inhibit to marry with Infideles and Heretics in the Canon foresaid. The making of Chrism, and con●…ecrating of holy Virgins, is ordained only to belong to Bishops. The Canons of this Council, for the most 〈◊〉, tend to this, to advance the authority of their own Bishops, fore-smelling (as appears) the usurpation of pre-eminence in the Bishops beyond sea.  
The third Council of Carthage was assembled in the year of our LORD 399. Aurelius' Bishop of Cart●…age seemeth to 
The third Council of Carthage.  have been Moderator of the Council. AUGUSTINE Bishop of Hippo was present. Many good constitutions were accorded upon in this Council: as namely, that the Sacraments 
Canon 6●…  should not be ministered to the dead.  
That the sons and daughters of Bishops, and others in spiritual offices, should not be given in marriage to Pagans, 
Canon 12  Heretics, or Schismatics.  
That men in spiritual offices should not be entangled with seculate business, according to the precept of the Apostle, 
Canon 15  2. Tim. 2. verse, 4.  
That men of the Clergy should practise no kind of usury. 
Canon 16   
That no man shall be ordained Bishop, Elder, or Deacon, 
Canon 18  before he have brought all persons of his own family to the profession of Christian Religion.  
That Readers, who are come to perfect years, shall either marry, or else profess continency. 
Canon 19   
That in the ministration of the Sacrament, or Sacrifice, (to wit, Eucharisticke) nothing should be offered, except bread 
Canon 24  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 
Canon 40  first seat, but not the high Priest, nor the Prince of Priests.  
That nothing, except holy Canonicke Scripture, should be read in the Churches, under the name of holy books. 
Canon 47   
About the year of our LORD 401. under the reign of Honorius, 
The fourth Council of Carthage.  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, for reverence of the bl●…ssing pronounced to the marriage, should not company together the 
Canon 1●…  first night after their marriage.  
That the Bishop should have his dwelling place near unto the Church, his house-holde-stuffe should be uncostly, his 
Canon 14 and 15  fare should be course, and indelicate, 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 
Canon 16  of Pagans: the books of Heretics if necessity required he might read.  
That a Bishop entangle not himself deeply with household business, to the end he may attend upon reading, Prayer, and 
Canon 20  Preaching.  
That a Bishop admit no man unto a spiritual office, without 
Canon 22  advice of the Clergy, and consent of the people.  
That a Bishop without advice of his Clergy, pronounce no sentence, else it shall have no force, except they confirm it. 
Canon 23   
That a Bishop sitting, shall not suffer a presbyter to stand. 
Canon 34   
That an assembly of Heretics convened together, shall 
Canon 71  not be called Concilium, but Conciliabulum.  
That he who communicateth with an Heretic, shall be excommunicate, whether he be of the number of the Laikes, 
Canon 73  or of the Clergy.  
That such as refuse to give unto the Church, the oblations of defunct persons, shall be excommunicate, as murderers of 
Canon 95  the poor. here mark what is meaned by Oblationes Defanctorum, not Soule-masses, said for the defunct, but the charity, which they have left in testamental legacy to the poor.  
That no woman shall presume to baptise. 
Canon 100     

TREATISES, BELONGING TO THE fourth century.  

A TREATISE, Of Invocation of saints.  
IT is more easy in this TREATISE to disapprove the doctrine of Invocation of saints, then accurately to point out the minute of time whereinto this abuse sprang up: for the envious man, who sowed tars in the husbandry of GOD, he did it while 
Matth. 13  men were asleep. And no good Christian, how vigilant soever he be, can be at one, and the self same time both sleeping and waking. Nevertheless, albeit the sowing time be unknown to us, the time whereinto the blade springeth up, and manifesteth itself unto the sight of men, may be known: And therefore I have referred this Treatise unto the fourth century. It is true, that origen about the year of our LORD 240. like as he disputed curiously of all things without any certainty of sacred Scripture, yea even of plurality of worlds: so in like manner he disputed of the charity and affection that good Christians departed this life, might possibly bear to 
Origen. homil. 3. in cant.  the members of the MILITANT CHURCH of CHRIST. And he thought it not inconvenient to suppose, t●…at they had a care of our salvation, and supported us with their prayers, Nevertheless he spoke doub●…somely, Ego sic arbitrior, that is, I suppose it is so: but he durst not with full assurance affirm any such thing.  
In the third century also we read of a commemoration of the names of holy Martyrs, in time of ministration of the holy Sacrament, but neither of purpose to pray for them, who were already possessed into their rest, nor of purpose to request them to pray for us: for such gross error was not yet admitted into the bosom of the Church: But rather of purpose by such a commemoration, 〈◊〉 animate the godly to follow the footsteps of those men in well-doing, whose names were thought worthy at solemn times to be commemorated in the Church.  
The Rhethoricall liberty of Basilius Magnus and Nazia●…nus, brought invocation of Saints in the mouths of all the 
●…asil. in 400 Martyr.  people: for it is their custom, after they have commended the patient suffering of Martyrs, in end they desire to be supported by the prayers of the holy Martyrs. These glorious Orators learned not this lesson in the books of holy Scripture: but rather in the school of Libanius, whose frequent incalling upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his declamations, accustomed Basili●…s & Nazi●…zenus to call upon the Martyrs, to the end that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gentiles might be forgotten, and the holy Martyrs, by whose examples men might be led into the footsteps of virtue and godliness, might be remembered. Always seeing these learned Fathers had no warrant in Scripture for invocation of saints, they are compelled to speak doubtsomely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
N●…zianZ. in ●…audem Gorgonie. Idem orat. in sunere patris. Idem orat. 1. in 〈◊〉.  that is, as I suppose. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, if it be not too much bolden esse so to speak. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, if there be any sense, to wit, in those that are dead. If they had followed the certainty of Scripture, what needed such doubtsome and staggering speeches. When a tall Cedar falleth, many little trees are bruised by the fall of it: and 
Similitude.  when worthy men do fall into an error, it is offensive to many. The dolorous examples of jacob, David, Solomon, and the plurality of their wives, contrary to the first institution of GOD, 
Gene●…. 2.  proveth this to be true. Helcana the father of Samuel was not 
1. Sam. 1  free of this fault. And when the Apostle Paul writeth of the gifts that are requisite in a bishop, he would have him to be 
1. Tim. 3 verse, 2.  the husband of one wife: which exhortation had been unnecessary, except the preposterous following of the faults of holy Fathers had been so universally overspread, that scarce the Pastors themselves were free of the contagion of this disease. But the GOD of Heaven hath permitted this to be for our trial, even to try whether we love the LORD our GOD with all our heart, or no: for if we love the LORD with all our heart, we will never prefer men to GOD, nor men's examples, to GOD'S Commandments, how holy and godly so ever they have been. But now to return to these two learned Fathers, of whom I began to speak: Some excuse this weakness, by the liberty of Rhethoricall ornaments. And indeed, incase a lap of this transparent-covering be not spread over the speeches of Nazianzenus, who preferreth the paine●…ull trau●…ls of Basilius, to the travels of the Apostle Paul, who filled the 
Monodia in ●…asil. v●….  world with the preaching of the Gospel, from judea to Ilyricum, If (I say) this form of speaking be not excused by Rhetho●…icall ornaments, and namely the figure Hyperbole, no Christian man could gladly lend his ear to such speeches.  
But now to leave the sandy ground of men's speeches, & to convert ourselves to the doctrine of divine Scriptures, as to a sure foundation, whereupon if we lean, we shall not be deceived. The LORD saith in his word, Call upon me●… in the day of thy 
Psal. 50 verse, 15.  trouble, and I will deliver thee, and thou shalt glorify me. From this ground of holy Scripture let our Treatise arise, wherein, GOD willing first we shall consider the purpose of the Prophet: next we shall declare, that Prayer is a part of spiritual worship, only belonging to GOD: thirdly, that JESUS CHRIST is the only mediator of our intercession: and last, that prayers to Angels, to the blessed Virgin the mother of our LORD, and to the Saints departed, hath no ground in Scripture, and this custom was disliked by many of the ancient Fathers.  
Now the purpose of the Prophet in the fifty Psalm is manifest, namely this, to convict Hypocrites, who contenting themselves with outward sacrifices, neglected the spiritual worship of GOD, wherein GOD hath principal delight, as CHRIST saith, GOD is a Spirit, and they that worship him, 
●…oan; 4 verse, 24.  must worship him in spirit and truth. But Hypocrites will needs present unto GOD chaff in stead of Corn, & dross in stead of Gold, and an outward scroofe of external worship in stead of the very substance of his spiritual service. To draw them from this gross imagination, he brings in GOD himself, speaking from his holy Sanctuary, and declaring, that outward sacrifices have been oft times intermitted, without any reproof of them who being compelled by necessity, and not willingly, left off the offering of sacrifices. In Egypt the jews could not offer such beasts, as the Egyptians worshipped, else they would have 
Exod. 8 verse, 26  stoned them to death. In Babylon they had not an Altar, whereupon they could offer sacrifices to GOD lawfully. And at some times, when both Altar and sacrifices were at hand, yet David complaineth, that by violence he was debarred from the 
P●…lm, 42 and 84  Courts of the LORD. All these times GOD did not reprove his people, for omitting of external sacrifices, because they were constrained by necessity to intermit such outward exercises. In the mean time they worshipped GOD in spirit and truth, and it lay not in the power of their hateful enemies to hinder them from worshipping GOD spiritually.  
Secondly, the Prophet brings in the LORD, declaring, that he had no pleasure in bloody sacrifices, because he neither eateth flesh, nor drinketh blood: and in case he delighted in such things, he would not require them at men's hands, seeing that all the fowls in the Mountains, and all the beasts in the Forest are the LORDS, and he may use them according to his own will and blessed pleasure. But the LORD did institute such kind of sacrifices to last for a time, as shadows of things 
Hebr. 10 verse, 1  to come, but they could never sanctify the comers the reunto. Therefore if they be separated from CHRIST, to whom they led the people, as Types and Figures of his everlasting sacrifice, the LORD had no kind of regard of them. True it is, that Satan hath a delight in bloody sacrifices, even in so far, as they are bloody, and a destruction of the creatures of GOD, as the sacrifices in the valley of Ben-hinnon do testify, and the sacrifices offered to Dia●…a in Taurica chersonesus, and the bloody tribute paid by the Athenians to Minos' King of Candie, by the express advice and counsel of Apollo, as Chrysostome clearly 
Ch●…sost. 〈◊〉 ●…pist, Pauli, ●…d Tit. cap. 〈◊〉. ●…il. 5  affirmeth. And this declareth that the devil, who was a murderer from the beginning, hath a delight in bloody sacrifices. But God delighted not in such sacrifices, except only in so far as they were types and figures, leading to the sacrifice of Christ. Yea, the sacrifices of the Law were like unto the fire set upon the top of the marble tower of Pharos, for the welfare of ships, and to direct them unto the right harbour of Alexandria: and 
Similitude.  like unto the fire set up upon the uttermost wall of JERUSALEM, on the North side, called by Cosmographers, Turris furnorum: This served to direct the footsteps of them, who in the night season were journeying to the holy City, that they should not aberre from the right entry of the gates of JERUSALEM. Notwithstanding children sat about these fires and warmed themselves, and knew none other use, wherefore they were appointed, save only to warm those, who were acold in winter nights: even so carnal jews reposed upon sacrifices, but marked not the right end wherefore they were appointed by God.  
But the Prophet leads a carnal people from external sacrifices, unto spiritual exercises: and namely, unto prayer and thanksgiving: and consequently to the obedience of faith, the very undoubted ground of prayer, and thanksgiving: for in these exercises consist deeper points of the worship of God, then in outward sacrifices, whether we look to God, or to ourselves: when we look to God, he is a spirit, and consequently he delighteth in spiritual service: and when we look unto ourselves, we have an earthly body, and a spiritual soul, and if we present unto God the service of the most base part of our person, and not the best part, than we fall under the curse threatened by Malachi, who saith, Cursed be the deceiver, which hath 
Malac. 1 verse, 14  in his flock a male, and voweth, and sacrificeth unto the LORD a corrupt thing. This ground being first laid, that the principal purpose where ●…t the Prophet aimeth, is not unknown, it is the more e●…sie to step to●… to the words.  
The Prophet brings in the Lord, saying, Call upon me, in the dry of thy trouble, etc., This presupponeth, that we shall be exercised with manifold troubles, as our master CHRIST JESUS was crowned with thorns, before he was crowned with glory: yea, and that we shall be so dashed with the vehement 
Matth. 27 verse, 29  tempest of troubles, that except we be well taught in the School of GOD, we shall not know what hand to turn us unto: as the shipman did, who sailed with Ionas, every man prayed to his own GOD: only jonas, who was taught in the 
jonas, 1  right School, directed his prayers to the living GOD, who made the Heaven & the Earth, and was heard when he prayed out of the Whale's belly. Now seeing that GOD inviteth us 
jonas, 2  to be his Disciples, and he will teach us, to whom and in what manner we should pray in time of our troubles: let us lend our ear to our great Schoolmaster, & not be ashamed to open our e●…re and to bind up our mouth with silence, when the LORD speaketh, and count all the speeches of Fathers, that repugn unto this great Oracle of GOD, to be like unto ears of corn withered, thin, and blasted with the East wind, wherein there is no nourishing food. 
Similitud●….   
In the second part of this Treatise, it is to be proved, that Prayer is a spiritual sacrifice, only to be offered to GOD, and to none other, neither in Heaven, nor in earth, for three principal reasons. First, in Scripture we are taught, to pray to him only, in whom we trust, and consequently to pray only to GOD. The Apostle Paul saith, But how shall they call on 
Rom. 10 verse, 14.  him, in whom they have not bel●…eued? Yea, and the Prophet jeremy saith, Cursed be he that trusteth in man, and maketh flesh his ari●…e, and with-dr weth his heart from the LORD. GOD is the just 
jerem. 17 verse, 5  proprietare and owner of our souls: for he hath bought and purchased them with his own blood: and the LORD will part 
Act. 20 verse, 28  stakes with no man, neither can he admit a corrival in points of his honour: as the natural mother could not abide to see her son divided, because he appertained totally and wholly 
1. Reg. 3 verse, 26 Isai. 42 verse, 8 Act. 5 verse, 4  unto herself: so can not GOD abide, that his glory be given unto another, or yet that any part of that thing that is once dedicated to GOD should be converted to another use.  
In holy Scripture we read of three most abominable Altars, to wit, of the A●…tar of Damascus, and the Altar of Bethel, and 
2. Reg. 16 verse, 10  the Altar at Athens to the unknown GOD. The Altar of Damascus was abominable, because it was builded to the worship of a false god. The Altar of Bethel was abominable, because on it the true GOD was worshipped in a forbidden manner. 
2. Reg. 23. verse, 15  And the Altar of Athens to the unknown GOD was abominable, because they neither knew whom they worshipped, 
Act. 17 verse, 23  nor yet the right manner of his worshipping. Therefore in the matter of the worshipping of GOD, let us set our compass right, lest a little aberration procure a great shipwreck: and in the matter of Prayer let us call upon him only, in whom we trust, as we are taught by the holy Apostle, And let us offer 
1. Pet. 2. verse, 5  spiritual sacrifices, acceptable to GOD through JESUS CHRIST.  
The second argument, whereby I prove, that our prayers should be made only to GOD, is this: We should pray only to him, who is Omnipotent, and can support us in all our distresses: ergo, we ought to pray only to GOD. The antecedent of this argument is evident, by the latter part of that short prayer indicted by CHRIST to his Disciples, For thine is the 
Matth. 6 verse, 13  Kingdom, and the Power, and the Glory, for ever. In that short form of perfect prayer the first words leadeth us to a consideration of the love of GOD toward us, who is content to be our Father in JESUS CHRIST. In the last words his power is described to be infinite, such as becometh him, who is King of Heaven and Earth: who like as he hath made all things, so likewise hath he an absolute Sovereignitie over all things, both in Heaven and in Earth. Now that Omnipotency is an attribute only belonging to the divine nature, the very Gentiles could not deny it, who attributed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only to God. And it is certain, that all the Angels of Heaven could not have supported the disastrous estate of man after his 
Genes, 3  fall, if God himself had not put hand to work, who only knew the way how his justice and mercy could kiss one another, in the person of the Mediator. Therefore seeing God only is Omnipotent, and none but he, what fools are we to put our trust under the shadow of the bramble, as the Sichemites 
jud. 9 verse, 15  did, and not to dwell in the secret of the most High, and abide in the shadow of the Almighty? I do no wrong to the Angels in Heaven, when I compare them to brambles, in comparison 
Psal. 91 verse, 1  of the eternal God: their power is finite and bounded, th●…ir provident care over us hath a beginning, namely, the time of their employment, whereinto GOD appointed them to attend upon us: but the power of GOD is infinite, & in his provident 
Psal. 34 verse, 7  care he appointed a kingdom for us before the foundation of the world was laid. Let us therefore trust under this 
Mat●…h. 25 verse, 34  shadow of the Almighty, and call upon him, in whom we trust.  
Thirdly, it may be proved, that we should pray to GOD only, and to none other, because their is neither commandment, nor example, nor promise, to be heard in Scripture, except that prayers be made to the Creator only, and not unto the creatures of GOD. And in this argument I find that some learned Papists give over reasoning in the contrary, and they render reasons wherefore there is no example in the old or new Testament, of Invocation of Saints: namely this, that in the old Testament, the-patriarches and Prophets, who departed this life, went not presently to Heaven, and had not the fruition of the presence of GOD incontinent: but they went to Limbus patrum, where their souls remained until CHRIST died, and arose again from death, and then he carried their souls to Heaven. And this is the cause (say they) wherefore there is no example found in the old Testament of Invocation of saints. Likewise, they say concerning the new Testament, that if the Apostles had set down any precept concerning Invocation of saints, it would have seemed unto the people, that they were desirous that this honour should be done unto themselves after their death. These are the foolish conjectures of Eccius. Nevertheless the places that Papists cite out of Scripture to prove invocation of Saints, declare with what conscience a great number of them entrea●…e this argument.  
In like manner the facts and words of ancient Fathers are miserably abused. When Papists read in the Epistles of Augustine, that the Emperor went unto the tomb of the Apostle 
Augu●…. epi●…. 42  Peter, sometime a fisher, and laid aside his Imperial Diadem, and humbly bowed his knees, and prayed at the sepulchre of P●…ter, they clap their hands, and shout for joy, as if their cause were won. But such transparent visards will blind no man's eyes, except only the eyes of simple ignorant people, and the eyes of those who are wilfully blinded, because the praying at the sepulchre of Peter, will not prove, that the Emperor prayed unto Peter, but only to GOD. And this custom was the more tolerable, because Christians, for the space of three hundredth years, were accustomed to hear GOD'S word preached, to receive the Sacraments, yea, and to pray in such places, whereinto Martyrs had glorified GOD by patient suffering of death for CHRIST'S sake. In all these actions they worshipped GOD, whose word they heard preached in that place, whose blessed Sacraments they received also in that place, and they bowed their knees, and prayed to GOD, and not to the Martyrs in that place: yea, and when the persecution ceased, and Temples were builded, there was a reverent commemoration of the names of the Martyrs, without 
Augu●…. d●… ciuttate D●…i, lib. 22. c●…p. 10  any invocation and praying unto them, as Augustine expressly declareth.  
Now let this ground be deeply settled and rooted in our hearts, that GOD is the only Fountain and giver of all good gifts, who also knoweth all our miseries, and is Omnipotent, and can support them at such time as his Majesty knoweth to be expedient: For the vision of GOD (as saith the 
Haba●…. 2 verse, 3  Prophet) hath the own appointed time, and at the last it shall speak, and not lie: though it tarry, Wait, for it shall surely come, and shall not stay. And so much the more let us with patient expectation, await upon the support, that cometh from the throne of the grace of GOD, because the LORD never cometh to us with an empty hand, and never visiteth us out of season, as earthly Physicians do oft times: but even when he findeth us lying in our graves, and rotting in the stink of a tab●…rnacle forsaken by the ghost, who was wont to dwell into it, then can he raise us out of graves, as he did LAZARUS. 
john, 11 vers. 43, 44   
This ground being deeply fixed in our hearts, I proceed to the n●…xt head, to declare, that no man can approach near to GOD without a MEDIATOR: and that CHRIST is the only MEDIATOR, both of our Redemption, and also of our Intercession, and none other, except he only. As concerning the first assertion, that we have need of a MEDIATOR, there is no man so void of understanding, who will deny it. Like as in the fabric of the world, fire and water are elements of so discrepant qualities, that the Lord would not set them contiguouslie 
Similitude.  together, lest the one should have comsumed the other. Therefore the Lord in his unspeakable wisdom, hath set an element of a mid nature betwixt them, to wit, the Air: In the uppermost part of it, not abhorring from the qualities of the fire, and in the lower region of it conforming to the qualities of the water: Even so there can be no fellowship between the holy God and sinful man, without a Mediator. And it was well said by josua, Ye cannot serve the Lord, for he is an holy God, he will not pardon your iniquity, nor your sins. Therefore necessity driveth 
josu 2, 24 verse, 19  us in the Treatise of Invocation to speak of the Mediator.  
I will not pain myself to prove the thing that is not denied: Papists themselves grant two things: First, that Christ is the only Mediator of our redemption: Secondly, that Christ is the only Mediator of intercession betwixt God and us. But herewithal they affirm that the Saints are mediators betwixt Christ & us. Of that which is fully granted, that Christ is the only Mediator of our redemption, I infer according to the grounds of holy Scripture, that Christ is also the only Mediator of intercession: For these two are unseparably linked together, and he who hath the one honour hath both. In the Epist. to the H●…brues it is said, that Christ is the only Mediator of our redemption: and hereof it is inferred, that he is the only Mediator of our intercession: the words of the Apostle are these, speaking of Christ, But this man, because he indure●…h for ever, hath an everlasting Priesthood. In these words Christ is set down as the only 
Hebr, 7 verse, 24  Mediator of our redemption. Now mark that which followeth as a necessary consequence upon the forementioned ground, Wherefore he is able also perfectly to save them, that come to GOD by 
ibid., ver. 25  him, seeing he ever liveth to make intercession for them. here Christ is pronounced to be the only Mediator of our intercession: and this conclusion is gathered upon this ground, because he hath saved us by his everlasting sacrifice, which is as much as to say, because he is the Mediator of our redemption. Again holy Scripture will invert this order, and set intercession in the first place, and upon this ground, that Christ is the only Mediator of our intercession, will conclude that Christ is also the only Mediator of our redemption. Mark the words of the holy 
john, 1 cap. 2 verse, 1, 2  Apostle, My babes, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, JESUS CHRIST the Just, and he is the reconciliation for our sins: and not for ours only, but also for the sins of the Whole World. In these words Christ is first called our Advocate: and hereof is inferred, that he is our propitiation, which is all one, as if he had said, CHRIST is the only Mediator of our redemption.  
In the Law of Moses the high Priest was only but a type of the true Mediator of intercession: yet while he was presenting the 
Levit. 16 verse, 17  blood of the sacrifice of propitiation into the most holy place, all the people stood without, and neither Priest nor people remained within the court, where the Altar of brunt offering was, until the high Priest came forth out of the most holy place. Now seeing our Lord jesus hath offered a sacrifice for our sins, ●…nd hath carried the blood of the ever lasting Covenant unto the most holy place, that is, unto Heaven, and is actually performing the office of our great Advocate, and making intercession for us let no man presume to step to the Alt●…r, and to take upon him to be a Mediator of redemption or intercession: our high Priest is doing that work in his own person, tarry until he come forth out of the most holy place, and then there shall be no more disputation anent Mediators of interc●…ssion. Augustine utterly excludeth Peter and Paul from this honour, 
August. contra Parm●…nianum, lib 2. Ephes. 6 verse, 19  to be counted Mediators of our intercession, because like as they prayed for others, even so in like manner they craved that others should make supplications to God for them. But he who is Mediator of intercession, he prayeth for us, and hath no need that any man should pray for him. In like manner, Ch●…ysostome 
1, Timon, 〈◊〉 verse, 5  writing upon these words of the Apostle, For there is one GOD, and one Mediator of GOD and man, the man CHRIST JESUS. plainly affirmeth that the Mediator of our intercession must be partaker both of the divine and human nature: And consequently there is no Mediator of intercession, except 
Chrysos●…om, i●… 1. Tim●… cap, 2 bomil. 7  Christ only, who is both God and man. In like manner speaking of the Canan●…tisb woman, he saith, that she went not to Peter, nor to james, nor to ●…ohn, but she went directly to Christ, bringing with her repentance as an advocate: and being moved with unspeakable admiration of the goodness of Christ, he saith, O admirandares! sursum tremor, & Deorsum fiducia, miserere 
C●…rysost. exvarii●… in Matth. lo●…is ●…il. 16  mei, non opus habeo mediatore: that is, O admirable thing! there is trembling above, and confidence below, have mercy upon me, I have no need of a mediator, to wit, betwixt Christ and me. Thus we see, that when ancient Fathers spoke of a mediator of intercession, they spoke of a mediator betwixt God and us, and not betwixt Christ and us.  
But now let us take up out of grounds of holy Scripture a true description of the mediator of intercession: Out of two principal places of Scripture the description shall be grounded. In the Gospel of Matthew it is said, This is my well-beloved Son, in whom I am Well pleased. And in the Epistle of Peter we are 
Matth. 3 verse, 17 1. Pet. 2 verse, 5  warned, to offer up spiritual sacrifices, acceptable to God, through Jesus Christ. Of these two places of Scripture I gather a description of a mediator of intercession, in this manner: He for whose sake only our persons are in favour with God, and for whose merits only our prayers are acceptable to God, he is the only mediator of our intercession: But so it is, that in Christ only God is pleased with our persons, and for his sake only God accepteth our prayers, ergo, Christ is the only mediator of our intercession.  
The similitude that is used by Papists in stead of an argument, is to be discussed. Like as subjects should not step rudely to the King, but by mediate persons, who are in favour and credit, present their suits unto his Highness: Eu●…n so (say they) we should not be so bold as to present our prayers to Christ at the first instant, without the intercession of Saints. To this similitude Origen himself (albeit the first inventor of the seminary of this error) he answereth by another similitude: 
〈◊〉. 〈◊〉. 〈◊〉.  That like as the shadow doth follow the body in most absolute manner, so that if the body be moved, the shadow also moveth: and if the body rest, the shadow also resteth: Even so, if 2 man can be in favour with the eternal God, then shall he also be in friendship with all the creatures of God. And this agreeth well with the words of holy Scripture. That the stones in the field shall be in league with us, and the beasts of the field shall be at peace 
Job, 5 verse, 23  with us, to wit, when we are reconciled to our GOD. To this same similitude both used of old by some, and rejected by the learned, S. Ambrose giveth this answer, writing upon the words of P●…l, They served the creature, forsaking the Creator, who is 
Rom. 1. verse 25  blessed for ever. Upon these words he writeth, that men who have neglected praying to GOD, they defend themselves with a miserable excuse, saying, that by saints they may have access to GOD, like as by noble Courteours access unto the King is purchased: but go toe (saith he) is any man so foolish, 
Ambros. i●… epis●… ad Roman●… cap. 〈◊〉  or so unmindful of his own safety, that he dare give unto the foresaid noble Courteour that honour, which is due to the King: for if any man be found trafficking about such business, he will be justly condemned of treason. Yet these men count them not guilty, who give the honour due to GOD, v●…to a creature, and forsaking GOD, they worship their own fellow-seruantes, as if there were any greater service that could be exhibited to GOD (to wit, than Invocation of his blessed NAME) For this cause, saith he, men procure access to the King by Nobles and Tribunes, because the King is but a man, and knoweth not to whom he should concredite the affairs of the kingdom, but to purchase the favour of GOD, to whom nothing is unknown (because he knoweth the deservings of all men) there is no need of suffragantes, but of a devote 
Ambros. damn Isaac. & anima.  mind. And in his book written of Isaac and the soul, he writeth of CHRIST very holily, and according to Scripture. CHRIST is o●…r mouth, by whom we talk with the Father, he is our eye, by whom we see the Father, he is our right hand, by whom we offer ourselves unto the Father, who if he intercide not for us, neither we nor the Saints have any thing to do with GOD. Albeit it may be sufficiently prou●…d, that even Ambrose himself was somewhat entangled with the error universally overspread amongst the common people: for they were so fond upon Invocation of saints, that learned Preachers yielded somewhat to the madness of an ●…uill disposed people, as Aaron did to the carnal I●…wes, when they worshipped 
Exod 32  the golden Calf. Nevertheless, any man who readeth the forementioned places of Ambrose, may perceive, that in heart and mind he disliked the Invocation of Saints.  
The more particularly that we descend into this argument●… the truth shall be the more clearly manifested: Let us therefore search out whether or no it was counted lawful of old to pray to the Angels, to worship the Virgin Marie, and to in●…ocate the Saints. In holy Scripture we find, that under colour of humility, some did worship the Angels, and pray unto them. But the holy Apostle Paul, who was taught immediately by CHRIST, calleth this form of devotion rashness, and the 
Collo●…s. 2 verse, 18  conceit of an heart puffed up with a fleshly mind. There is no pride comparable to the pride of a fool, he will speak of things he never saw nor heard, and of things whereof he can render no reason. The Angel who revealed great mysteries 
Apocal. 19 〈◊〉, 10 ibid., cap. ●…2 verse, 8. 9  to the Apostle john, would not be content to be worshipped by him, but rebuked him at two diverse times, for presuming to worship him & said at both times he should worship GOD. And the Council of Laodicea damned the worshipping of Angels, as 
Concil. Laodi●…. n. 〈◊〉. 32 verse, 31 Philip. 2 verse, 10  Idolatry, and a forsaking of CHRIST. The Angel who blessed jaakob was not one of the ministering Spirits, but the great Angel of the Covenant of GOD, even CHRIST JESUS, to whom all knee should be bowed.  
Concerning the adoration of the blessed Virgin the mother of our LORD, it is grounded upon the fabulous narrat●…on of her assumption written by Nicephorus, whereunto the less credit 
〈◊〉. lib. 15 〈◊〉. 14  is to be given, because in it the glory only due to CHRIST is given to the Virgin Marie: namely, that her body saw no corruption. Always she died, and was buried in the valley of 
P●…al. 16 verse, 10  josaphat, and she did not bear the chastisement of our transgressions, as her Son CHRIST JESUS did. How then 
Act. 2 verse, 29 30. 31  could she die, if she had been free both of original & actual sin, as Papists affirm? ●…uvenalis Bishop of ●…rusalem, is said to have made narration of the assumption of the bles●…ed Virgin to Pulcheria Empress and wife of the Emperor Martianus, at that time when the General Council of Chalcedon was ass●…mbled. But there are so many circumstances, derogating credit●… to that alleged history of the assumption of the Virgin Marie, that it is hard for a Christian to lean upon such uncertain and doubtsome grounds. First the writer of it is Nicephorus, the father of many fables. Secondly, the reporter of it was Iuvenal●…s, Patriarch of Jerusalem, an Eutychian Heretic, until the fear of the authority of the General Council compelled him to revoke his error. Thirdly, in what place and to whom made juvenalis this narration: namely, in the chamber secretly to P●…lcheria: not in the General Council openly, where many learned Fathers, well acquainted with holy Scriptures, were present, who could have controlled him, & declared, that amongst those who died, one only, to wit, the holy One of GOD, hath that privilege not to see corruption. Epiphanius, for causes 
Epiphan. c●…tra her●…ses.  known to himself (for he had heard this narration long before the days of juvenalis) standeth not upon the refutation of the assumption of the blessed Virgin: but he utterly damneth the Collyridians as Heretics, who worshipped the Virgin Marie. And in the matter of worshipping he compareth her to the fruit of the forbidden tree: It was a fair fruit, but herewith a fruit forbidden to be eaten: So was the mother of our LORD, a blessed woman above all women, yet was she not GOD, and consequently not to be worshipped. So that Epiphanius passeth by the ground of the argument: giving, and not granting that the tradition of her assumption were true, yet this consequence can not follow, that she should be adored and worshipped. In like manner Ambrose saith, that the Virgin Marie was the Temple of GOD, but not the GOD of the Temple. In 
Ambros●… de spirit. lib. 3 cap. 12  which words, like as he alloweth the worshipping of the holy Ghost, so in like manner he disalloweth the worshipping of the Virgin Marie. The Book of August. De assumptione beatae Mariae V●…rginis, together with a Sermon of his In festo assumpt●…onis beatae Mariae, are known to be supposititious: and Censura Lovani●…nsis in the frontispiece of that book, prefixeth this superscription, NON EST AUGUSTINI.  
The honourable titles and styles given unto the Virgin Marie by Ecclesiastical Writers, is another ground whereupon they do lean, who worshippeth the mother of our LORD: she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, The mother of GOD, our Lady, undefiled, complete holy, a perpetual Virgin, unspotted, Paradise, a living Altar, the mountain over-shadowed by the holy Spirit. All these honourable styles (I say) were given unto her in the writings of ancient Fathers, not of purpose to Deify the blessed Virgin, nor to bring in plurality of Gods, but to magnify the work of the lords Incarnation. Methodus is so prodigal in his styles, that he calleth her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the bread of life, attributing to her the honour due to 
john. 6. 35.  CHRIST only. It were better done to abst●…ine from words of superlative honours, belonging only to CHRIST, then after they are uttered, to be compelled by tolerable interpretations to lenify the absurditi●… of uncompetent speeches. The blessed Virgin while she was conversant with mortal men directed such as came to herself, to go to her Son, and to depend upon his blessed will and pl●…asure, saying unto the servants, 
jonh, 2. 5.  Whatsoever he saith unto you, do it: much more now when she dwelleth in celestial mansions, it is her will that we should depend upon JESUS CHRIST her son, & her Saviour, her son & her GOD, her son & the creator of her body, whereinto he was content to be conceived by the Holy Ghost.  
As concerning the Invocation of other Saints, Papists rejoice in the multitude of Fathers, who invocate Saints, not only Orators, such as Basilius and NaZianZenus: and Poets, such as Prudentius, who prayed unto S. Laurence, Vincentius, the Virgin Agnes, the Martyr Cassianus, S. Cyprian, S. Foelix, and the Martyrs called Calaguritani, Spanish Martyrs, and Vascones, as appeareth, but also many others were entangled with this error: of whom I may justly say that thing which our master CHRIST spoke of the Samaritans, who worshipped GOD upon mount Garizim, Ye worship that which ye know not: in which words 
john, 4. 22  CHRIST declareth, that whatsoever worship is exhibited 〈◊〉 GOD, without the warrant of his own commandment, it is nought: And in that point, the Fathers who prayed unto Saints, they also worshipped that which they knew not: For like as the Sun when he riseth, and spreadeth his 
Similitude.  be●…mes throughout the world, than the light of the Stars give place to the glorious light of the Sun: even so, all the writings of Fathers must needs give place unto the written word of GOD, whereinto we are commanded to call only upon GOD in the day of our trouble: and there is neither 
Psa 50. 15.  commandment, promise, nor example in Scripture, to warrant the doctrine of Invocation of Saints, as hath been already declared.  
Now the authors of the doctrine of Invocation of saints, if they would search out the first original of it, they have cause to be ashamed: for it came not from the Apostles, but from the Gentiles. No man, who hath read the Dialogues of Plato, can be ignorant, that upon consideration of the dissimilitude 
Plato dialog. Symposion. Idem de legib. lib. 4.  that is betwixt mortal men, and the immortal GOD, he imagined some mid-creatures, whose endeavour was this, to carry the prayers and sacrifices of men to GOD: and again, to carry the commandements and oracles of GOD to men: these mediate persons he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom he saith, that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, betwixt GOD and mortal man (to wit, mediators) No such doctrine is contained in holy Scripture: Yea, and ancient Fathers, who attribute too much unto Martyrs, in calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, helpers, physicians, GOD'S friends and beloved servants, yet they abhorred from the words of Plato, to call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for Theodoretus saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that 
Theodore●… ad Graecoes inside. les serm. 8.  is, Let us not be so mad. Yet Papists rush forward to this excess of madness, not only to call the Saints departed Intercessors, but also mediators of intercession, which is Plato his error, vively expressed in the words above mentioned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
To conclude the question of Invocation of saints, it is not unlike to the controversy that was betwixt Iphtah and the king 
judg. 11.  of Ammon, for the lands lying betwixt the Rivers Arnon, jordan, and jabbok: by one apparent right the king of Ammon claimed that these lands should be restored unto the Ammonites, to whom of old they did belong: but Iphtah refused to give over the possession of these lands, wherein the Reubenites and Gaaites dwelled, and that for three great reasons: First, they received these lands out of the hands of their GOD, by whose express commandment and warrant MOSES fought against 
Numb. 22.  Sihon king of Hesbon: Secondly, since the days of MOSES until the days of the governament of IPHTAH, that is, the space of three hundredth years the people of Israel peaceably possessed those lands. And thirdly, even in the days of Moses these lands were taken out of the hands of the Amorites, who were possessors of them at that time, and not from the Ammonites. For the like reasons (I say) we cannot agree to the doctrine of Invocation of Saints. First, because we have received a perfect form of prayer out of our LORDS hands, wherein we are taught to pray only to our Heavenly Father, and not 
M●…h. 6  to Saints. Secondly, because the Church for the space of three hundredth years after the LORDS ascension, used no other form of prayer than this, to pray to GOD alone through JESUS CHRIST. Thirdly, if Papists will needs make any controversy in this matter, let them controvert with CHRIST'S Apostles, who have left unto their true successors this form of prayer, which we now use: and such new & young schoolmaisters as Papists are, we cannot admit. Against the second of the three preceding reasons, if they object, that in the days of Cyprian the Christian Virgin, whom Cyprian before his conversion pursued, with Magical arts labouring to circumueene her, 
Nazi●…. in ●…udem Cypr.  she prayed for help to the Virgin Marie, as Nazianzenus writeth. To this I answer, that this narration which Nazianzenus hath found in some Apocryph book, is rejected by the learned as an uncertain thing: whereof jerom writing of the conversion of Cyprian, maketh no mention. Secondly, this form of prayer 
〈◊〉. 〈◊〉. 〈◊〉 〈◊〉.  that a weak and timorous Virgin used, was no liturgy nor form of prayer used amongst Christian people in their holy assemblies: and that thing which any one person doth of infirmity and weakness, is not to be counted an ancient doctrine in the Church.  
Seeing the Apostle warneth us to abstain from all appearance of evil, at least Papists in their Invocation of saints 
1. Thess. 5 verse, 22  should have abstained from forms of speaking used in prayers made unto the eternal GOD, lest they should seem to give the glory only due to the Creator, to the creatures. But in the matter of Invocation of saints, they have set themselves forward with such impetuous speate, that they cannot abstain from the honourable styles given to GOD, but these also must be given to the Saints. The Prophet David calleth the LORD his Rock, his Fortress, his Strength, his Shield, the Horn of his Salvation, 
Psal. 18. 〈◊〉  and his Refuge. And in another Psalm, GOD is our hope and help, & ●…rength, in troubles ready to be found. Are not all these 
〈◊〉. 46. 〈◊〉  honourable styles, and many more attributed to the Saints in the ordinary prayers of the R●…ane Church? Is not the Virgin Marie called the Queen of Heaven? the provident governor of Heavenly and Earthly powers? the mother of mercy? obteiner of pardon? mediatrix to godward? restorer of the 
Di●… 7. the 〈◊〉. 〈◊〉 〈◊〉. 3.  grace to be hoped for? the mother of the militant Church? the advocate of the world? Such precious ointment as this, is more meet to be poured out upon the feet of CHRIST, then upon the head of the Virgin Marie: but a prodigal waster neither regardeth what he giveth, nor to whom: they are but one step from calling the Virgin Marie directly eternal GOD, for they put the government of Heavenly and Earthly 
Isai. 9 6.  things upon her shoulder: they call her Queen of Heaven, and the prince of peace. What remaineth to be said, but one word, that she is almighty GOD, and this style also will be necessarily inferred upon the preceding honourable titles attributed to her.  
The honourable style of an Advocate, Bellarmine is the bolder to attribute unto the Virgin Marie, because that Ireneus writeth, Et sicut ill●… seducta est ut effugeret DEUM, sic h●…c suasa est ●…bedire DEO, uti Virginis Euae Virgo Maria fieret advocata: that is, 
〈◊〉 lib. 5 〈◊〉 〈◊〉. 〈◊〉  and like as she (to wit, Eva) was seduced to depart from GOD, even so this woman (to wit, the Virgin Marie) was persuaded to obey GOD, to the end, that the Virgin Marie might be an advocate for the Virgin Eva. I am certain that Bellarmine understood not the meaning of Ireneus better then he understood the sense and meaning of his own words. In the words immediately 
〈◊〉 ibid.  preceding Ireneus, declares, that like as sin came in by disobedience in eating of the fruit of the forbidden tree, even so righteousness came in by him who manifested his obedience in another tree, that is, in suffering death upon the Crosse. What need had Be●…larmine to wrest the words of Ireneus, after he had set down so clear a commentary of his own words? for he calleth the Vi●…gine Marie an advocate, in respect of her blessed birth, who by his obedience satisfied for the sin that 
Rom. 5. 18  Adam brought in by his disobedience. Now it is true, that superstition is like unto the Feau●…r called Hectica, in the beginning hardly discerned, but easy to be cured: and in end easily discerned, but not easily cured. Even so it was hard to know what 
Similitude.  would be the issue of the disputation of Origen, when he disputed concerning the affection that saints departed carried toward the members of the Militant CHURCH of GOD: but it was easy to stay the course of this error, when he who was the first author of it durst not avow it, but in secret disputations said that possibly such a thing might be. But in our days the Fever is grown to such an height, that it is easier to discern the error, then to find out a way to correct it.  
What is then to be done at this time, where into error hath prevailed so far, and of so long time, that it is like unto a Gangrene, daily becoming worse and worse, so that it is apparently a remediless evil? shall we cease from damning superstition, and let the people pray as they list? It is better to follow the example of the holy Prophet Helias, albeit Idolatry 
1. Reg. 18  was universally overspread in the kingdom of Israel, yet he reproved the people for halting between two opinions: and he bowed his knees to GOD, and prayed, that the LORD would send fire from Heaven to burn the sacrifice, and to seal up in the hearts of the people, that the GOD who made the Heaven and the Earth, was the only true GOD, and only to be worshipped. Even so, beside reproving of superstitious Invocation of Saints, which also I have done, according to the measure of my knowledge, in this Treatise, I pray to the eternal GOD, that he would send from the Heaven, the divine flame of his celestial love, to the end that the fleshly conceits of men's hearts may be brunt up, and that they may be fully persuaded, that the LORD, who made the Heaven and the Earth, is he alone, to whom spiritual sacrifices are to be offered, and that through JESUS CHRIST, to whom with the Father, and the Holy Spirit, be praise and glory, now and ever,  
AMEN.   

A TREATISE, Of the authority of COUNCILS.  
IN the first three hundredth years of our LORD, Councils were few in number, and very obscure, and few of them had great authority, except the Council holden in JERUSALEM, 
Act. 15  by the Apostles: yet was the first age after CHRIST the golden age, whether we consider doctrine or manners: in doctrine more sincere, in manners more unreprovable than any age after following, in so much, that all the accusations forged against their doctrine and conversation, were but calumnies and lies. The banquets of Thyestes, and the chambering of Oedipus, perpetually objected to the Christians of the primitive Church, what were they but, cavillations, in things whereof they had no understanding? They knew not what the spiritual eating of the flesh of CHRIST did mean, neither knew they how necessary it was for Christians to keep holy assemblies in the night time, when they had not liberty to do it in the day time. And they spoke evil of things they could not, nor would not comprehend, as the Grecians and Romans counted the Hebrues Barbarians, because they had no regard to understand their language. But out of all question, the first age was the golden age of the world, after it was renewed by the coming of CHRIST: in doing of good more willing, in suffering of evil more patient than any age that followed the first 300. years of our LORD: And that thing where into the primitive Church seemeth to be inferior to posterior times, to wit, in number and splendour of Councils, in that same point it hath a prerogative, such as juda, had over Israel: there were more altars in Israel then in juda, but that one altar in Jerusalem was better than all their altars. And the Council holden in Jerusalem, by the Apostles, in the days of the Emperor Claudius, was better than all the Councils either General or national, that ever were gathered since those days.  
Now before I speak in particular of th●… necessity of Councils, of their authority, of the abuse of Councils, and power to convocate them, and who should have vote in Councils, somewhat is to be premitted concerning the name given unto G●…nerall or national assemblies. Gratianus busieth himself in many 
Gratian dist●…ct. 15  vnnec●…ssarie things, and in this also, to seek out the Etymology of the Latin word Concilium: and he deduceth it from the word Cilium, called in the Greek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the eye lid, and the compound word Concilium signifieth the company of men, who agree in one mind, as the eye lids do, when they cover the eyes, they cover both together, and when they open again to give place unto the sight of the eyes, they open both at once. And so Gratianus thinketh, that Concilium 
Concil. Carthag. 4. Canon 71  is Coelus consentientium, that is, a company of men, who agree in one mind. The fourth Council of Garthage requireth, beside consent and agreement in one mind, a consent to the verity and truth of GOD: therefore they say, that the assembly of Heretics should not be called Concilium, but Conciliabulum. But in accurate seeking out of Etymologies scarce can Plato himself in his Dialogue called Cratylus, escape the blame of curiosity: 
Plato Dial. Cratyl.  the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainer, and is borrowed by the Latinists, who usually call a Council Synodus, and it is used in this sense to betoken a meeting of men in spiritual offices, for timous suppressing of corruptions, either in Doctrine or manners, springing up into the Church.  
The necessity of Counc●…ls may be proved by these arguments following: First, those ordinary means which the Prophets 
1.  and Apostles, who had their callin●… and gifts immediately from GOD, did use for suppressing of false doctrine and corrupt manners, should of necessity continue in the Church: But so it is, that conventions & assemblies was one of these ordinary means, ergo, they should continue in the Church. The second part of the argument is proved by the example of the great assembly gathered at Silo in the days of josua, to suppress the 
josua, 22  apparent defection of the Reubenites, Gadites, and half tribe of Manasses, from the true worship of GOD, as seemed unto them. And this Assembly had allowance of GOD, forasmuch as it was ordered with wisdom: the glory of GOD was only respected, and the end of it was peace in ISRAEL.  
Next the great assembly of the ten tribes at mount Carmell, procured by Helias the Prophet, but gathered by the commandment of Achab the king of Israel, declareth, that assemblies 
1. Reg. 18  of Churchmen and others of chief authority, was an ordinary mean to reform abuses in Religion: albeit no reformation followed after this assembly, yet the enemies of the true Religion were convicted in their consciences, false teachers were disgraced and punished, and the zeal of Helias toward the glory of GOD had allowance by a miracle of fire from Heaven.  
In like manner Samuel by gathering a great assembly of all Israel 
1. Sam. 7  at Mizpah, procured a reformation, both in Religion and manners amongst them: David, in transporting the Ark to the 
2. Sam. 6  city of David: Solomon, in the dedication of the Temple; both 
1. Reg. 8  used the support of holy assemblies gathered to that effect.  
And in the new Testament the Apostles, Elders, and Deacons met together in an holy assembly at Jerusalem, and timouslie 
Act. 15  suppressed the doctrine of false teachers, who affirmed, that the Gentiles could not be saved by faith in CHRIST only, except they had also been circumcised, and kept the law of Moses. All these examples, and many more, contained in holy Scripture, teach us, that the meeting of holy assemblies, was an ordinary mean to suppress corruption in doctrine and manners, and to advance the kingdom of GOD.  
secondly, that thing which godly Emperors did for the suppressing of Heresies, following the examples of the Prophets 
2.  & Apostles (especially when no better means could be found out) is necessarily to be observed. But so it is, that the godly Emperors Constantine, Theodosius, Valentinian the third, and Theodosius the second the son of Arcadius, and Martianus convocated Councils for suppressing of the Heresies of Arrius, Macedonius, Nestorius, and Eutyches: and no better means could be found out, neither as yet can be found out, for suppressing of Heresies: Therefore the custom of convocating Councils at times requisite, is necessarily to be observed.  
Other arguments, albeit they have not so necessary a consecution as the former, notwithstanding they prove, that lawful 
3.  Councils are a terror to the kingdom of the Devil, and that 
〈◊〉. lib. 5 〈◊〉. ●…8  the instruments of Satan, such as julian the Apostate (who permitted no Councils to be assembled in time of his government) are haters of free and lawful convocated assemblies. And incase good men fortuned to be assembled together, by any occasion, as it happened in the Councils of Milan and Ariminum, in the days of the Emperor Constantius, the endeavours of the Emperor sometimes to circumueene, at other times to terrify, or to weary the honest minds of upright men, plainly testified, that he was afraid of the sentence definitive of a lawful Council. Therefore let us think with our heart, and say with our mouth, that lawful assemblies are necessary for the furtherance of the Kingdom of GOD.  
Concerning the authority of Councils (which is the principal subject of this Treatise) there are three diverse opinions. Some with excessive praises advance Councils, and count them equal to holy Scripture: namely, the four first General Councils, The Council of Nice, Constantinople, Ephesus, and 
Gratia●…us, di●…tinct. 15  Chalcedon: and they compare them unto the four Euangels, and to the four Rivers of Paradise. Others do vilipende Councils, and strive against them, for every light cause, as the 
Gr●…g. lib. 1 r●…est. epi. 24  Arrians did against the Council of Nice, for that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it was not found in Scripture. The third opinion is of those, who neither will vilipende Councils, nor equal them to sacred Scripture, because holy Scripture is absolutely, and without all contradiction, to be bel●…eued: but Councils may be cor●…ected one by another, as namely, national Councils, by General Councils, and anterior General Councils, by posterior, at such times as things that were hidden from the understanding of men before, are brought to a more manifest light and notorious knowledge. 
Augu●…. d●… Baptist. contr. Dona●…. lib. 2 ●…ap. 〈◊〉  And in this opinion is that holy Father AUGUSTINE, in his books written against the Donatists.  
Now they who were in the first opinion, to wit, that the first four General Councils were equal unto the writings of the four Evangelists, every one of them leaned upon an unsure and deceitful ground, and so it came to pass, that they were both deceived themselves, and likewise they deceived others: For Gratianus was the bolder so to speak, because Pope Gregory had spoken the ●…ame before him: & Pope Gregory spoke so, because he had a resolution in his own mind, to be obedient to the acts of the Council of Nice. O, but after him there cometh in a succession of Popes, who will not be content to be ruled with the Canons of the Council of Nice, albeit they spoke as Gregory spoke, yet they did not as Gregory did: for they usurped 
Ru●…in. lib. 〈◊〉 ●…ap. 6  jurisdiction above all the rest of the patriarchs, express contrary to the Canons of the Council of Nice, wherein it is 
Canon 6.  statuted and ordained, that the Bishop of Alexandria should attend upon the Churches of Egypt, and the Bishop of Rome should attend upon the town of Rome, and the suburbicarie Churches, according to the custom ob●…erued of old. What is this else, but a mocking of the world, in word to ●…ay, that the 4. first General Councils are like unto the 4. Evangelists, and in deed manifestly to transgress the ordinances of the Council of Nice? Are not the Bishops of Rome in this case like unto Theophilus B▪ of Alexandria, when a great number of Monks came from 
Socrat. lib. 〈◊〉 cap. 7  the Wilderness of Nitria to Alexandria, of purpose to slay him? Theophilus met them, and with pleasant words mitigated their wrath: for he s●…id unto them, Brethren, I see your faces, as the face of God. This he said, not because he had a good liking of them, but rather to be free of their danger. So doth Gelatius, and other Bishops of Rome, speak reuerent●…y of the Council of Nice, to the end, that the sixth Canon foresaid, which they have so manifestly transgressed, may be over-passed with the more favourable pardoning of the transgressors, because they speak good of the Council. If this be a good form of dealing, let the wise Reade●… judge. The Hypocrites also will praise the Lawgiver, to wit, the eternal GOD, but they will not be obedient unto his Law: yea, they will take his Holy Covenant in their mouths, yet they hate to be reform. But the Roman Bishops 
Psal. 50 ver. 16. 1●…  should do well, either to brag less of the Nicene Council, or else to be more obedient unto the acts thereof. Moreover if the 4. first General Councils be like unto the 4. books of the Euang●…l, then is it as great a sin to falsify the acts of the Count of Nice, as to falsify the Gospel of JESUS CHRIST, according to S. Ma●…hew. But so it is, that the Bishops of Rome for desire of pre-eminence, falsified the acts of the Council of Nice, alleging an act of that Council whereby the Bishops of Rome were ordained to be judges of appellation, whensoever any man did appeal from his own ordinary Bishop, then should his cause be judg●…d by the Bishop of Rome. But when all the principal Registers were sighted by the Council of Carth●…ge, no such constitution was found in the Canons of the Council of Nice (for it was but an act of the Council of Sardica, and that 
Concil. Sardie.  both temporal and personal, as we have before declared.) Therefore the sixth Council of Carthage ordained such persons 
Concil. Carthag. 6  to be excommunicated, as should at any time hereafter appeal from their own ordinary Bishop, to any Bishop beyond sea, meaning inspeciall of the Bishop of Rome, because the question agitat in the late Councils of Carthage was concerning his authority.  
The second opinion concerning the authority of Councils, is the opinion of Heretics, who altogether vilipend the author●…tie of good Councils, albeit they have weighed men's opinions in the just balance of the holy Scripture on●…ly, and have rejected no doctrine, but that only, which being weighed in that most perfect balance, is found light, Concerning these men, it is superfluous to speak much, they are like unto dogs, whose friendship goeth by acquaintance, and is not ordered by reason, and therefore if a friend come to the house, he barketh at 
Similitude.  him, because he hath not seen him before: but incase he see a thief, and prodigal waster of all the substance of his masters house, he will not bark against him, if so be he be familiarly acquainted with him: even so notable Heretics, they rail against the truth of GOD, evidently proved by Scriptu●…e, and confirmed by authority of Councils, only because they are well acquainted with the lie, and they are strangers from the truth of GOD.  
The third opinion is best of all the rest, forasmuch as by it neither are Councils vilipended, nor yet honoured out of measure: but they are regarded in so far as they speak that thing which GOD hath spoken in his sacred Scriptures before them. No greater honour did the Council of all Councils conu●…ened at Jerusalem, desire, wherein the Apostles were pres●…nt, who were 
Act. 15  taught in all truth by the holy Spirit, yet did they not pr●…tende 
joh. 14 ●…6  the war●…and of the Spirit, without the warrant of the writt●…n word of GOD: and therefore their ordinances were worthy to be obeyed, because the warrant of the Holy Spirit, and the warrant of the Holy Scripture and Apostolic autho●…itie, all concurring together, gave a full grace to the Council of Hierus●…lem. For this cause, in the famous Council of Nice, all their constitutions have not a like reverence: the sentence pronounced against Arrius, was well confirmed by testimonies of hol●…e Scripture: but in appointing patriarchs, in attributing unto them jurisdiction, and power to convocate Councils within th●…ir own bounds, for timous suppressing of Heresies, they bring no testimony of Scripture, but in stead of Scripture they set down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Let ancient customs have place. The Council of Nice in this point did as josua did, who 〈◊〉 a covenant with the Gibeoni●…es, but consulted not 
josua, 9  w●…th th●…m 〈◊〉 of the LORD: Even so the Coun●…ill of Nice in 〈◊〉 ●…o g●…eat pre●…eminence to a few men, they consulted not with Holy Scripture, which warn●…th Pastors to feed the flock of GOD, which ●…ependeth upon them. And the issue declared, that 
1. 〈◊〉. 5. 〈◊〉  G●…D gave not such a blessing to the constituting of Patriarch●…s, as he gave to the condemnatour sentence pronounced against A●…rius: For whereas they imagined, that these patriarchs 〈◊〉 great authority, should timously gather Synods, and suppress H●…reticall doctrine: it fell ou●… by the contrary, that the patriarchs were the chief Here●…iques themselves, and chief defenders of Heresy, such as Macedonius and Nestorius, patriarchs of Constantino●…le, both damned for Heresy, the one in the Counci●…l of Constantinople, the other in the Council of Ephesus: In like manner Honorius Patriarch of Rome, Cyrus' Patriarch of Alexandria, Macarius Patriarch of Antiochia, with Sergius Pyrhu●… and Paulus, Pa●…riarches of Constantinople, were all condemned of Heresy, in the sixth General Council holden at Constantino●…le, ANNO 681.  
O●… this that I have already spoken, it is evident, that the best way whereby General or national Councils may maintain t●…eir authority, and be reverently regarded, is this, if in all t●…eir determinations they set before them the books of Holy Scripture, and conform all their definitive sentences to the wisdom which they have learned out of the volume of those holy books, following the example of the Church of Antiochia, who remitted the decision of hard questions, wherewith they 
Act. ●…5  were troubled, to the mouths of the Apostles of JESUS CHRIST. And seeing we have not the Prophets and Apostles personally present in our time, the next is to have recourse unto the writings of the Prophets and Apostles, whereby the LORD speaketh now to us, as he spoke of old time by the personal presence of the Prophets and Apostles to our Fathers. And it is certain, that these of Antiochia went up unto Jerusalem, not for any prerogative the town had, but because the Apostles were in Jerusalem. And wheresoever we see the Apostolic doctrine unviolably observed, in that place let us seek resolution of all our doubts: and if the Apostolic doctrine be departed from Jerusalem itself, it is but a den of thieves, as CHRIST saith, Matth. 21. 13. and if it be departed from Rome, then is Rome itself spiritual Babylon, it is an habitation of Devils, and the Hold of all foul spirits, and a cage of every unclean & hateful bird, and the constitutions that come from Rome are not 
Apoc. 18. 2  to be regarded.  
Notwithstanding of this, the Councils that hath casten the Apostolic doctrine behind their back, they have guarded themselves with another kind of armour, and they endeavour to have credit and reverence by the multitude of Princes, people, and learned Doctors, assenting to the determinations of their Councils, & by the multitude of Anathemaes (more in number then those that were pronounced out of mount Eball) whereby they deliver to the Devil, and that in most prodigal form, all 
Deut. 27  those that will not assent unto their Decretes By these means (I say) & such like, they purchase authority, reverence, and credit to their late Councils. Nevertheless there is one curse in Holy Scripture, more to be feared then all the curses of the Council of Trent, namely that which Paul pronounceth in these words, But though that we, or an Angel from Heaven, preach 
Gal. 1. 8  unto you otherwise then that which we have preached unto you, let him be accursed. And like as Aaron's rod devoured the Serpents of the Sorcerers of Egypt, albeit in number they were many, even so this one curse swalloweth up all their curses pronounced against innocent people, because they will not depart in a jot 
Exod. 7. 1●…  from the rule of wholesome & Apostolic doctrine. In like manner it is said by Moses, Cursed be he that confirmeth not all the words of this Law, to do them. Consequently, blessed are they, who 
Deu. 27. verse, 26  firmly adhereth unto the Law of GOD. And by no authority of Princes, Nations, Councils, or Doctors, will be withdrawn from the Law of GOD. And this BULLINGER hath wisely observed in these words, Tametsi caeat totus hic mundus, minime tamen potest creatura qu●…quam contra verbum creator is 
Bu●…ing. 〈◊〉 Concil●….  statuere, neque decreta DEI aeterni abrogare. Neque valet hic eruditio, aut multitudo, aut sanctitas, aut ulla denique authoritas, nam loquente DOMINO DEO universorum, merito conticescit omni●… caro. SAMUEL certe dicebat, loquere DOMINE, quoniam audit servus tu●…s: that is, albeit all the university of this world should be assembled together, yet the creature can ordain nothing against the word of the Creator: neither can they abrogate the Decretes of the Eternal GOD, neither can learning, multitude, holiness, or any kind of authority avail in this matter: for when the GOD of all creatures speaketh, then justly all flesh should keep silence. SAMUEL indeed said, Speak, LORD, for thy servant heareth. Likewise 
1. Sam. 3 verse, 10  he bringeth in a worthy sentence, of PANORMITANE, a famous jurist, saying, that greater credit should be given to a Laike-man, speaking the truth according to Holy Scripture, then to a whole General Council, speaking a lie contrary to Scripture.  
Moreover, albeit there were worthy Assemblies holden in SILO, MISPAH, and CARMEL, in the days of the Prophets, yet the Prophets are very sparing to use arguments t●…ken from the authority of these Assemblies: but the Prophets lead the people continually to the Law of GOD, as to the right ground and Fountain of all lawful Councils: so that their ordinary speech is this: This saith the LORD, and not, this saith the Assembly gathered at MISPAH, SILO, or CARMEL: they were so far from equalling Councils to the Law of GOD, that whensoever they did desire reformation of the people, than they laid before them the Law of GOD, but not the authority of Councils, whose authority is nothing else but borrowed from the Law of GOD: and therefore whosoever aduanc●…th C●…uncils so high, that they would equal Councils to Holy Scripture, in my opinion, they are not well acquainted with the Scriptures of GOD. In the new Testament mention is made how Paul and Silas, visiting the Churches where Paul and Barnabas had preached before, they delivered them the Decrees to keep, ordained of the Apostles and Elders, 
Act. 16. 4  which were at Jerusalem. here mention is made of the Decrees of a most worthy Council, but herewith remember two things: First, the Decrees of such a Council, whereinto many Apostles were present, who were taught in all truth by the Holy Spirit, according to the prediction of CHRIST. Secondly, Paul and Silas were not now planting Churches in Asia the less, but they were wa●…ing and visiting the Churches already planted: and no man denieth, but the authority of good Councils is profitable to confirm men in the truth of GOD. But it is the doctrine of the Holy Scripture of GOD, that begetteth Faith in the souls of men. Therefore let the Holy Scriptures of GOD have the first and principal honour, and no man will be offended, that good Councils be regarded in their own rank.  
In the next head let us speak of the abuses of Councils, they are manifold: But the first and principal abuse of Councils, I think to be this, when the very end wherefore they were wont to be gathered is inverted. Of old Councils were gathered to suppress Heresies and Schisms: But when they are gathered to maintain Heretical doctrine, or to strengthen the hands of Schismatics, directly or indirectly, this is a great abuse of Councils. Like as the Council of Ariminum was assembled for confirmation of the Arrian Heresy, & the second Council of Ephesus gave allowance to the error of Eutyches. The Councils of Tyrus & Milan indirectly in labouring to suppress Athanasius, were in very deed supplanting the true Faith which Athanasius professed. There is infinite difference betwixt Nimrod and Nehemiah, and betwixt Babel and Jerusalem. In 
Genes. 11  the re-edifying of Jerusalem there was a purpose to glorify 
Nehem. 2  GOD: but in building Babel there was a far contrary intention.  
Secondly, Councils are abused, when they take liberty to statute and ordain any thing repugnant to the Holy Scriptures of GOD, whether it be in forbidding to do that thing which the Scripture licentiateth to be done, or in allowing things disallowed in Holy Scripture. This abuse began very early, even in the famous Council of Nice, wherein they forbid men, who are converted to Christian Religion, and are baptised in the Name of CHRIST, to return again to the warre-fare, as if these two things were repugnant to be a warrior and a Christian. Did not David, josaphat, and josias, fight the battles of the LORD? and in so doing, they made not defection from the Covenant of GOD. Was not Cornelius both a Centurion and 
Act. 10  a Christian? And john Baptist, when he was demanded of the Soldiers, what they should do, did he command them to forsake their calling? and not rather to use it aright, that is, to do violence to no man, neither accuse any falsely, and to be 
Luc. 3. 14  content with their wages. And was it lawful to militate under the banner of Augustus and Tiberius? And shall it be found unlawful to fight under the banner of Constantine, a most Christian Emperor? In my judgement this was too much liberty, that the Council of Nice took unto themselves, to disallow any calling that in Holy Scripture is not disallowed, except only the abuse of it. And of old the jews made no Conscience to fight under the banner of Alexander the Great, whom he honoured also with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, with equal honour and freedom of Burgeship with the Grecians, in the principal town 
josephus, Antiqu. lib. 11 cap. 8  of Egypt, called Alexandria, builded by himself. But this constitution of the Council of Nice might be excused, because all things that are lawful are not also expedient, & possibly they 
1. Cor. 9  have seen at that time great danger to Christian men's salvation in warre-fare (unknown to us) and therefore they took boldness to forbid Christians to go to warfare. But many other Councils, both national and (called by the Roman Church) general, have allowed things expressly forbidd●…n in the written word of GOD, such as adoration of Images, and the sapramacie of the Bishop of Rome, not only over all Pastors, but also a sovereignitie in civil things, over the Emperor, and Princes of the earth, which is an unsufferable disorder, to make the tail the head, & the head the tail. In particular I speak of the Councils holden at Rome, by Gregorius the second, and Gregorius the third, and Stephanus the third: and the second Council of Nice, holden in the seventh year of the Empress Irene, with the consent and procuration of Adrian Bishop of Rome, ANNO 790. The unhappy General Council of Vienne, ass●…mbled by Clemens the fifth, ANNO 1311. whereinto it is statuted and ordained, that the Emperor shall give his oath of alleadgeance to the Pope, to whom he is no less inferior, than the Moon is infinitely inferior unto the splendour of the Sun. Can any thing be spoken more repugnant to the second precept of the first Table, and the first precept of the second Table, than the Decretes of the Councils foresaid.  
Therefore let every Christian man think of Councils as they think of Rivers of water, which are very profitable so long as they hold themselves within the compass of their own accustomed banks: but if they swell and by untimous inundation 
Similitude.  ouer-flowe their own accustomed bounds, then are they very hurtful to the near adjacent fields. Enen so Councils that take liberty to allow any thing disallowed in Holy Scripture, are very pernicius and hurtful.  
Thirdly, Councils are miserably abused, when they are blamed unjustly and without a cause. The Arrians most unjustly blamed the Council of Nice, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because this word is not found in Scripture: Nevertheless the matter itself expressed by this word is manifestly contained in Scripture: as namely, when the Apostie john saith, There are three which bear●… record in Heaven, the FATHER, the WORD, and the Holy 
Io●…n. 5. 7  GHOST: and these three are one. but the Arrians who blamed the Count most wrongfully, said, there was a time wherein the Son was not existant: and that Devilish opinion neither in word, nor in matter, is to be found in Scripture.  
Moreover, Councils are abused, when as their authority is impaired not with solid reasons, taken out of the Scrip●…ures of GOD, but rather with the railing speeches of contentious men▪ like as a number of Heretics called Acephali, with tumultuary murmuring and crying out against the Council of Chalcedon, dispersed themselves here and there, and left not off their ungodly courses, until a new Heresy of the Monothelites, an ungracious bud of the rotten and cutted-downe stock of the Heresy of Eutyches did arise. But no man aught to contend against Councils, with pride of a contentious mind, but rather with humility of a modest mind search out, whether their Ordinances be agreeable to the book of GOD, or not.  
Finally, Councils are abused, when they who are assembled together are transported with incertainetie of doubtful opinions, so that albeit they be met together, to settle others in the certainty of the true Faith, yet they themselves are so wavering minded, that they can never be at rest. Like as the Arrians, not content with the sum of Faith set down at Nice, assembled themselves many times, & set down 9 divers forms of Faith, as Socrates recordeth: yet could they never agree upon 
Socrat. lib. 2 cap. 4●…  one certain form of Faith, which they would not alter. Likew●…se in the affairs of Discipline, so great discrepance of opinion was found, that neither Council agreed with Council, nor Bishop with Bishop, nor yet Bishops with Councils.  
The Council of Ancyra thought expedient for order taking with those who had sacrificed unto Idols in time of persecution, 
Concil. A●…cyr. an●… 308  that unto Bishops should be adjoined Chorepiscopi, that is, Country Bishops, or Landward Bishops, to whom they gave not power to ordain Elders and Deacons, but only Readers, and Subdeacons'. Damasus Bishop of Rome could not agree to this subordinate order of Bishops called Chorepiscopi. The Councils 
Gratian. ●…stinct. 98  of Neocaesarea & Antiochia, liked of this form of governament. Other Councils in not making mention of this name declared their misliking: so that this abuse likewise of diversity of 
Hist. Mag●… Cent. 4 Cap. 6  opinions (frequently altered) both in Doctrine and Discipline, impaired much the authority of Councils.  
Before I declare who hath power to convocate General & national Councils, something is to be premitted concerning the assemblies upon the LORDS holy sabboth's. These assemblies of all other were counted most holy: in so much, that when the Princes of the people of Israel were to convene with Moses, 
Numb. 10 verse, 3. 4  to consult concerning matters of civil governament, they were warned so to do by the blowing of one of the silver trumpets only: but when both the silver trumpets did blow, than the people were warned to convene at the door of the Tabernacle, for the exercise of divine service, which as it was of all conventions most holy, so in like manner it was foresignisied in most solemn manner. These holy meetings were warranded by the LORDS express commandment, Remember the Sabbath day, to keep it holy, etc. And in the new Testament, Christians having 
E●…o. 20. 9  received power to meet together in CHRIST'S Name, with promise that CHRIST would be amongst them, they convened secretly, to the hearing of the word, and ministration of the Sacraments, albeit they were most straightly inhibited so to do, by the Edicts of persecuting Tyrants: and these who were comprehended and put to death for their conventions & profession, they died Holy Martyrs, how soever the Pagans did put them to death as traitors, because they disobeyed the emperors commandment, both in their conventions and profession. Yet this ground being once laid, that they died Holy Martyrs, it will follow that Christians have power to conucene, to hear the word preached (especially upon the lords day) albeit all the Princes of the world would forbid them to meet. And this liberty granted by CHRIST, and sealed up by the blood of innumerable martyrs, Confirmed also by the laws of Christian Princes, ever since the reign of Constantine, it will continue unto the blessed appearance of the LORD JESUS, to judge the world, albeit all the enemies of the Gospel of CHRIST should grind their teeth, and fret against this liberty.  
These foresaid weekly conventions are necessary at all times, and in all ages, even albeit there were no H●…retique nor Scismatique in the world, to divert people from the truth of GOD, because even the best of us all is but like unto a barren husbandry, that hath need continually to be dressed, and laboured, and watered with the streams of the rivers of the Sanctuary 
Psal. 46.  of our GOD, lest we whither in the barrenness of a corrupt nature. But Councils General or national are not necessary at all times, but only when the peace of the Church is troubled with Heresy and Schism, or an universal overspreading scab of corrupt manners: and at such times it is meet that Pastors acquaint the supreme Magistrate with the danger, who hath not need at all times to convocate a Council, except the malady that he would rem●…die be unsupportable. After this wise form of dealing did Constantine send Osius Bishop of Corduba 
Socrat. lib. 1 cap. 7  to Egypt, to see if by his travels the Heresy and Schism springing up in Alexandria, could be timously suppressed: but when the good Emperor saw that this Gangrene daily increased, then there was no remedy, but to gather a General Council for suppressing of Heresy, and for keeping of intestine peace into the Church of CHRIST.  
Now to prove that national and General Councils ought to be gathered by monarchs and Princes: In the old Testament the great conventions at Carmell, Silo, and Mizpeh, were assembled by Princes: and the assembly convened at Mizpeh 
1. Sam. 10 verse, 17  by Samuel, he gathered it, as a civil Governor of the land, and not in so far as he was a Prophet, for as yet Saul was not allowed by the people to be king. The Convention appointed at Gilgal, was with the express consent and allowance of King 
1. Sam. 12 verse, 3  Saul, who was also personally present at that Assembly. In the new Testament the assembly of the Apostles at Jerusalem, albeit it was gathered without the knowledge and allowance of the Emperor Cluadius, in whose time it was assembled: Yet the Apostles had such extraordinary warrants of the Spirit, such extraordinary gifts, and their painful travels fell in such an extraordinary time, when there was no Christian Magistrate favouring the Gospel, that he who furnished unto them courage to preach without liberty granted unto them by Princes, furnished also courage and grace unto them to meet at Jerusalem, for the well of the Church, without the foreknowledge 
Act. 15  and allowance of the Emperor Claudius. But things done extraordinarily, lean unto their own extraordinary warrants, and are no impediment to us to proceed, and to speak of things that are ordinary.  
And it is to be noted, that even during the time of the 10. Persecutions, Christians neglected not to seek the support of Emperors against Heretics, when it could be obtained, as clearly appeareth by the ninth Persecuting Emperor Aurelian, who with his civil authority assisted the Synod of Antiochia, against 
Euseb. lib. 7 cap. 30  Samosatenus, as hath been declared in the third century, and the Church had craved the support of the emperors authority to that effect.  
From the days of the Emperor Constanti●…e, until the year of our LORD 1215. the Emperors were in use to convocate Councils. But Innocentius the third, to whose tuterie Frederick the second was recommended, by his father Henry the sixth, more like to the successor of judas, than the successor of Peter, made Otto Duke of Saxon Emperor in prejudice of Frederick, until the spirit of dissension fell betwixt Otto and Pope Innocentius the third. Then was Otto excommunicated, and the Empire was given to Frederick the second, to whom it rightly belonged. Notwithstanding Pope Innocentius took upon him boldness to convocate the General Council of Lateran wherein Popish Transubstantiation did get allowance) the like whereof no Pope preceding his time ever presumed to do.  
Now I demand of these, who defend the Popish Religion, and herewithal continually brag of Antiquity, whether or no this be an ancient custom, that the Bishops of Rome should convocate General Councils? The History is so evident and clear, that he who is not altogether effronted, will grant, that it was not an ancient custom, that the Bishop of Rome should convocate General Councils, and no Pope did it before Innocentius the third. Gratianus according to his foolish and flattering 
〈◊〉. 17  form of writing, bringeth in the testimony of julius the first, affirming that no Council is or shall be firm and sure without the allowance of the chair of Rome. What shall we then say of the Council of H●…erusalem, holden by the Apostles 
Act. 1 〈◊〉  before there was any Bishop of Rome to give allowance unto it? Notwithstanding, even Pope julius himself, when he writeth to the Bishops gathered in the Council of Antiochia, he blameth them with many faults, yet he chargeth them not with this, that they had assembled themselves together without licence obtained from him, but rather for this, that they had not required him, or his messengers, to be present at their assembly, Whereby it is evident, that it was not an ancient custom, that the Bishop of Rome should convocate all General and national 
〈◊〉 lib. 2 〈◊〉. 17  Councils.  
With the like arrogancy the Bishops of Rome took upon themselves to be Moderators of Councils, from thee year of our LORD 1215. until our days. And this is another novelty, which the Roman Bishop could not bring in, until he had trodden the emperors authority under foot. In the Council of Nice Eustatius Bishop of Antiochia was Moderator. In the second General Council holden at Constantinople, Gregorius Bishop of the great Town at that time was Precedent. In the third Coun. convened at Ephesus, Cyrillus bishop of Alexandria was Moderator. In the fourth convened at Chalcedon in Bithynia, Lucentius, Pascasianus, and Bonifacius, messengers sent from Leo Bishop of Rome, had the presidency. This is the first time whereinto the B. of Rome, either in his own person, or by his Agent, moderated any General Council: And at this time who can say that the Counc. of Chalcedon was assembled by the commandment of Leo B. of Rome? When as in the very frontespice of the Council it is written, Ex Decreto piissimorum & fidelissimorum Imperatorum Valentiniani & Martiani, etc. Moreover 
Council. Chalcedon, act 1  it is evident by reading the Epistles of Leo, that he intraited for this favour at the emperors hand, that the General Council might have been convened in Italy, which he needed not to have done if by his own authority he had power to convocate General Councils. It is well observed by that worthy and learned writer of France, Philip Morney that Baronius for excessive desire he hath to prove that Leo had power to assemble General 
Philip. Morney mystiniquis.  Councils, he changeth the Orthography of the Latin language, and in stead of Consilium Synodi Generalis indiximus, he citeth Concisilium Synodi Generalis injuximus. It is true, that Leo B. of Rome gave advice and counsel both to Theodosius, and to Martianus, to gather a General Council, but he had no power to appoint & command that it should be kept. But this power belonged to the Emperor. Baronius will not prove his purpose so easily, as by stealing in the letter C, in place of the letter S. The fi●…t General Council was assembled in Constantinople, by the commandment of the Emperor justinian, and not by the commandment of Vigilius B. of Rome, neither was Vigilius Moderator in this Council, but Eutychius B. of Constantinople governed the Assembly.  
The sixth General Council was assembled by the commandment of the Emperor Constantinus Pogonatus, and was perfected by the commandment of justinianus the second his son. Sergius Bishop of Rome, did not appoint this Council to be keeped, neither would he give allowance to the determinations of this Council, because in it the constitutions of the Roman Church concerning prohibition of Marriage, were disallowed: Notwithstanding his Agent, who was present in Constantinople, and compeared in his name, gave consent, and subscribed the Acts of the sixth General Council, but stolide (saith Platina) that is, foolishly, writing with flattering style pleasant things to 
Platin. de vit. Pontif.  the Bishops of Rome.  
For d●…cision of the question concerning worshipping of Images 3. great Councils were gathered, one by Constantinus Copronymus, at Constantinople: another by the Empress Irene, at Nice: the third by the Emperor Carolus Magnus, at Francf●…ra: which of them soever shall be found the sevenrh General Council, always none of these three was gathered by the commandment of the Bishop of Rome, neither was he Moderator in any of them.  
The eight General Council was assembled by the commandment of Basilius Emperor of Constantinople: but the Ambassadors of the Bishop of Rome, Hadrian the second, had the governament of the assembly: and they began early to manifest the portrait of their tyrannous governament. No man was admitted to give vote in the General Council, save he only, who would cons●…nt and subscribe to the supremacy of the Bishop of Rome. Adoration of Images did get full allowance in this Council: and this was a forerunning messenger of the tyranny that followed hereafter, from the 1215. year of our LORD, until our time. Now the Bishop of Rome convocateth General Councils, governeth them by himself, or his substitute, and maketh ordinances flatly repugnant to the written word of GOD. No cause is so impious and ungodly, that ever wanted an advocate: but this I repeat again, that he is very impudent, who dare affirm, that the Bishop of Rome of old time did convocate General Councils, and was Moderator in them.  
By conference with persons of the Roman Religion, I understand, that they will not give full credit to any Assembly, but to such a one, as is lawfully convocated, holden, and lawfully ended. They count it lawfully convocated, when the Bishop of ROME by his Edict hath gathered it: lawfully holden, when the Bishop of ROME, or else his substitute, is Moderator of the Assembly: and lawfully ended, when he, who is Moderator, continueth in his office until the end of the assembly. Such deep instructions Papists of our Nation have received from their teachers: and alas, an ignorant person is soon shooveled out of the way, but cursed be he, that make●…h the blind to go out 
Deut. 27 verse, 18  of the way: and all the people shall say, So be it. Are not these Doctors of lies ashamed, at some times to commend the first four General Councils, with excessive praises, and again to give such instructions to their disciples, as shall make the fi●…st four General Councils to be of no account, because none of them was convocated by the Edict of the Bishop of ROME, but by the commandment of the Emperors, CONSTANTINE, THEODOSIUS, VALENTINIAN, and MARTIANUS. Moreover, in none of these four was the Bishop of ROME, or yet his substitute, Moderator, except only in the Council of CHALCEDON. Who can give credit to such teachers, who in one word build, and in another word destroy that same thing which they have builded. The Apostle PAUL saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Gal. 2. 18  that is, For if I build again the things that I have destroyed, I make myself a trespasser. And when they have found out new distinctions, by these distinctions, the contradiction of their late Councils are the more inexcusable. The Council of BASIL, g●…thered by EUGENIUS the fourth, ANNO 1431. wherein it is decearned, that the B. of ROME shall be subject to the General Council, as a child to his mother, And the Council of FLORENCE, gathered by the self same Bis. ANNO 1439. wherein the contrary is decearned, yet were both these Count according to their own description lawfully convocated, holden, & ended: and yet are they flat contrary one to another, in a fundamental point of Popish faith, for it leaneth not upon scripture only, but also upon the authority of General Councils, and of the B. of ROME.  
Before I speak of the last head, it is to be considered, that in gathering of Councils divers respects have been had, some times to the people, some times to the Pastors, and at some times also regard hath been had to good men, who have been unjustly accused. Regard was had to the people, when Councils were convened in those self same places whereinto the pestilent venom of Heretical doctrine was chiefly overspread: For Novatus was damned at Rome, Samosatenus at Amiochia, Artemon in Bostra of Arabia, Eustatius in Gangra of Paphlagonia, and Arrius at the first in a particular Synod holden at Alexandria. In a●…l these Councils regard was had to the people, that heresy might die as the grasshoppers die, to wit, in the fields whereinto they have been bread, and be buried as the frogs of Egypt were buried, to wit, in the river from 
Exod. 8.  whence they came when they over-covered the land. At other times great regard was had to Pastors, especially in assembling General Councils, that the place of meeting might be commodious, whereinto the Preachers of Asia, Europe, and Lybia, either by sea or land might most conveniently resort: and without all question this was the cause wherefore all the General Councils preceding the woeful Council of Lateran were assembled, either in Bythinia, jonia, or Thracia, places whereinto Europe and Asia doth most nearly confine, and the Navigation is most easy to the Bishops of Egypt, Pentapolis, Lybia, and Mauritania. Some times a regard was had to innocent men, that they might resort to such places whereinto their cause might have been tried, without partiality, as Sardica a town of Illyrium was appointed for the trial of Paulus, Athanasius, Marcellus, and Asclepas: For it is no reason, that honest men should be journeyed to places whereinto the force of armour is more to be feared, than the force of their aduersari●…s arguments.  
The last head had been unnecessary to be entreated, if that the ambition of the Bishops of the Roman Church had not compelled men to seek out this question to the very ground: for who can doubt but Bishops, Elders, Deacons, and wise and learned men, having commission from their own Churches, should be present at Councils, and vote according to the word of GOD, in such things as shall happen to be proponed in the Council. Nevertheless the ambition of Bishops, fearing lest by plurality of votes matters should frame otherwise then liked themselves best, they began to make distinction betwixt consultative and definitive votes, minding thereby to appropriate unto themselves only definitive votes, and the rest of the Council, albeit Elders, Deacons, Doctors, and learned men, furnished with commission, their vote should only be consultative, and should not be numbered amongst the votes whereupon the definitive sentence should arise. This question was reasoned in the General Council of Basil, ●…ssembled ANNO 1431. And recourse was had to Scripture, as the true ground whereby controverted questions should be decided, and there it was found in the definitive sentence of the Council of Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, 
Act. 15 verse, 28  For it seemed good to the Holy GHOST, and to us. Now this demonstrative word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sendeth us to the preface and superscription prefixed to the Epistle, wherein it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Ibi. ver. 23  that is, The Apostles, and the Elders, and the Brethren, unto the Brethren, who are of the Gentiles in Antiochia, and in Syria, and Cilicia, send grecting. In these words it is manifest, that the Elders and Brethren, who came to JERUSALEM, furnished with commission, gave such votes, whereupon the definitive sentence of the Council did arise.  
But seeing that the Bishops of the Roman Church have presumed to set themselves so far forward, as if they should be the only actors and do●…rs of matters entreated in Councils, it were not amiss, if reason can afford so much, even to set them a soot aback. Now therefore I affirm, that when any Council, either General or national is convened, whereinto the question concerning the supremacy of the B. of Rome is disputed, In such a Council (I say) no Popish B. should have vote, neither definitive nor consultative, because he cometh not to the Counc. as a free man, to vote according to the light of his conscience, but he cometh as a bondslave to the Bish. of Rome, anticipated and preoccupied in the very time of his admission to his Bishopric, and bound by an oath to defend the supremacy of the Pope, together with the ordinances of the late General Councils. What to do hath such a bondeslave to vote in a free Council? except he be first loosed from the bands of his oath, most unrighteously conceived and ma●…e: so that it is not possible for them to vote as free men in any Council, until that oath (made to the Anti-christ, and not to CHRIST) be abjured, abrenounced, and utterly undone.  
Now to conclude, It were a wise course in all things that we presume to do, at least to set such a patron before our eyes, which without all contradiction is perfect: and let us endeavour to approach so near as possible is, to the similitude of that patron, to the end that our doings be not altogether evil and reprovable. And if the men of our age would set before their eyes the perfect patron of the Holy and Blessed Council of JERUSALEM, no doubt but the people of 
Act, 15  GOD should receive greater comfort of their meetings, than hitherto they have received: But let the LORD work this in his own time, To whom be praise for ever,  
AMEN.   

A TREATISE, Of the Monastic life.  
THE original of the Monastic life is referred by some men to Helias, by others to John 
Sozo●…▪ lib. 1 cap. 12 Act. 2. 44  Baptist: some refer it to those who were in company with the Apostles, and had all things common: Others refer it to the Essenes', a sect of the jews, of whose customs josephus accurately 
joseph. Antiquit. li. 18 cap. 2  writeth. And indeed the similitude of the manners of the Monks and the Essenes' converted to Christian Religion, agreeth in many points: for they had all things common, they laboured with their hands, & were men accustomed with long abstinence from meat and drink. Eusebius referreth the beginning of the Monastic form of living, to the auditors of the Evangelist Mark in Alexandria: for a number of them inclined 
Euseb. lib. 2 cap. 17  their minds to the contemplation of divine mysteries, and separated themselves from the company of the multitude who dwelled in towns, and they had their habitation in the wilderness, about the lake Maria, or Maris. This place was called the Wilderness of Nitria. Eusebius confirmeth this opinion by the testimony of Philo. Finally, some refer it to the time of the 
Philo de vie●… comtempla●….  ten Persecutions, at what time many fled to the Mountains, to the Wilderness, and to solitary places, wherein they contracted such a custom and habit of solitary living, that even 
Sozom. lib. 1 cap. 12  in time of peace, and when Persecutions were ended, they continued still living in the Wilderness.  
Whatsoever was the original of the Monastic life, it is certain, there was a greater show than substance of Religion in it: 
1, Tim, 4. 8  for bodily exercises they profit little, & the not sparing the body, is counted by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a voluntary 
Colloss. 2 verse, 23  Religion, which men have invented to themselves, and GOD hath not commanded it. True it is, that men do well if they subdue their bodies, as Paul did, to bring it in subjection, lest by any means, when he had preached to others, he himself should 
1. Cor. 9 verse 27  be reproved. And as true it is on the other part, that incase men repose upon these outward exercises, as things in themselves meritorious, and refer them not unto the right end, as Paul did: yea, and if they join not with abstinence from meat, an abstinence also from sin, the LORD regardeth not the outward affliction of the body, as the Prophet Isai clearly declareth in these words, ●…s it such a fasting that I have chosen, that a man should afflict his soul for a day, and to bow down his head, as a bulrush, and to lie down in sackcloth and ashes? Wilt thou call this a fasting, or an acceptable day to the LORD?  
In the very original ground of the Monastic life, I see this infirmity, That men imagined by changing of place to be free of the snares of the Devil: But it is otherwise, Adam was tempted in Paradise, & CHRIST was tempted in the Wilderness, 
Genes. 3 Matth. 4  and Satan is ready to spread his net both in the prison and in the palace, and by changing of place we cannot be free from his malice. In the Epistle written by Basilius Magnus to Gregorius, this is illustrate by the fit similitude of a man who saileth 
Epist. Basil. ad Gregor.  in a ship, and findeth himself to be sick, and secretly in his own mind blameth the greatness of the vessel whereinto he saileth: but when he steppeth down into the little boat, that accompanieth the ship, his sickness continueth, and is not abated, whereby he is compelled to come to a consideration of the 
Similitude.  right cause of his sickness, that it is neither the great vessel, nor the little vessel, that is the cause of his grievance, but rather the corrupt humours that lurk within his own body. Even so the permutation of place will not make us free of the temptations of the Devil, as some men imagined. And like as the consolations of GOD are not tied to any certain place, for Moses in 
Exod. 24  Arabia, and upon Mount Horeb was delighted with the sight of GOD, and in Pisga, with the long expected sight of 
Deut. 34  the promised land: and the Apostle john in the Isle of Pathmos saw many comfortable reuclations: even so the perilous snares 
Apocal. 1  of Satan are spread out every where, no less than the consolations of GOD are.  
The Monks of old were not all of one rank, for some of them were called Coenohitae, or Conventuales. Others were called Anchoritae. The conventual Monks, albeit they were separated 
Socrat. lib. 4 cap. 23  from the fellowship of the common people, yet they had a fellowship amongst themselves, and some of them dwelled in the Wilderness: such as the Conuentuall Monks of Egypt dwelled in the Wilderness of Nitria and Schethis: but the Conuentuall Monks of Syria, Persia, Armenia, and other places, not so 
Sozom. lib. 6 cap. 34  near approaching to the Equinoctial line as those of Egypt were, they dwelled in Towns and Villages, because the inclemency of alterable weather permitted them not to dwell in the Wilderness, as the Monks of Egypt did. Notwithstanding, some of the Conuentuall Monks of that part of Syria which is called Interamnis, or Mesopotamia, as it were striving against nature, over-went the Monks of Egypt, in that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a not sparing of the 
coloss. 〈◊〉  body: for the Monks of Egypt dwelled in little Cottages, and ate some quantity of bread, after long abstinence: but the Monks foresaid had their remaining upon the Mountains, and were covered with no roof of any shop or lodge defending them against the injury of the weather, except only with the roof of Heaven: and they ate no bread, but only refreshed their hungry bodies with the roots of herbs, which they houcked out of the ground: and for this kind of pasturing the people called them Greges. Of this rank of conventual monks about 
Sozom. lib. 6 cap. 33  Nisibis & Mount Sigeron were the monks following, famous and much renowned, to wit, Batthaeus, Eusebius, Barges, Abbos, and Lazarus (who afterward was ordained a Bishop) and Abdaleos, Zenon, and Hetrodorus an old man, of whom Sozomen in the place 
Sozom. ibid.  above specified maketh particular mention. To all these Conuentuall Monks, wheresoever they dwelled, this was common, that they were divided into Conuentes, and every Convent was governed by one Governor, whom they reverenced, as children reverence their father.  
The Anachorites were Monks who dwelled in the Wilderness severally, & by themselves, not delighting in fellowship, as the Conuentual monks did. Ruffin. maketh the more reverend record of the Anachorites, or Eremites of Egypt, because he visited them, & 
Ruffin. lib. 2. cap. 8  had the honour to be blessed by imposition of their hands, such as two Eremites bearing the name of Macarius, Isidorus, Pambus, Moses, Benjamin, Scyron, Helias, Paulus in Apeliote, Paulus in Focis, Poemen, & joseph in Pispiri, of whom there are large treatises in the Ecclesi●…sticall History. Some of the Anachorites were so rude 
evagr. lib. 1. cap 21  and i●…mane, that they bowed their faces to the ground, and ate 〈◊〉 and herbs, as beasts do: and if they had seen another m●…n, they fled from him, & hid themselves, as if they had no b●…ne procreated of the race of mankind. The brethren of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom Plutarch writeth, are to be set by, as 
Plutarch. in 〈◊〉. A●…ton.  unworthy of any further remembrance: And the common people justly called them Armenta, that is, cattle. There was yet another rank of Eremites called Circulatores, who after long abstinence from all kind of delicate pleasures, they left the wild●…rnesse, and came to towns, sat in tabernes, resorted to stoue-ho●…ses, and yet were not entangled with any kind of desire of earthly pleasures, as dead men to the world: but when 
Euagr lib. 1 cap. 21  occasion of prayer was offered unto them, the ●…ldest and weakest of them did pluck up his heart, and with vigore and courage did perform that Holy s●…ruice. Euagrius commending these Circulatores, with exces●…iue praises, borroweth a similitude from Plato whereby he would declare, that as a man who hath unclothed himself of his upper garments, and in end hath 
Similitude.  cast off his shirt also, this man is naked indeed: even so these Circulatores, after they had forsaken all carnal delights, in end they forsook also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, vain glory, which is like unto the shirt of a man, and the last of all garments casten off. The similitude is very good, if it had been rightly applied, but I cannot see how it can be rightly applied to these Circulatores, who needed not to have come to towns, as to stages and theatres, to make ostentation of their abstinence, if they had not been covetous of vain glory.  
The orders of Monks that sprang up after the three hundredth year of our LORD, were like unto roots planted in an Orchard, which spread out in many branches, such as the Basilidians, Ambr●…sians, the Augustine Monks, Hieronymian●…, Gr●…gorians, and Benedictines. But the Augustine's and Benedictines were beyond the rest. The order called Grandimontenses, the Orders of Premonstratenses, in the low countries of Germany, near to Le●…dium, of Guilelmitae in Aquitania, Milites D. Jacobi, and Calatrinenses in Spain: All these followed the rules of the Augustine Monks. But the Orders of the Cluniacenses in France, of the shadowed valley, who dwelled in Italy, and upon the Apenneine of Cistertienses in Burgundy, of Bernard●…ines, Coelestines, of justinian's, of Mount Oliue●…, of Humiliati, and divers others: all these were branches of the order of S. Benedict. And this diversity of names was imposed to Monks living under the rules of Augustine and Benedict, partly to declare the places wherein, and partly the persons by whom the dissolute conversation of the Monks of these two orders was reduced to the strict abstinence of their first institution. Many other Orders I have of purpose over-passed with silence, because the number is exceeding great only of the Charterous Monks, of the Franciscans and Dominicans, and of the unhappy order of the Layolites and a few more we shall speak hereafter, GOD willing.  
Now to keep some order in this Treatise, I shall fi●…st declare (GOD willing) the means whereby the Monastic form of living was increased, magnified and admired, even beyond all measure. Secondly, of the degrees of the decay of their fame, which ensued soon after the excessive commendation of that state. And thirdly, the vild and unsufferable abuses of the Mon●…sticke life of late days, whereby Monks are become a heavy and loath some burden, overcharging the world, and like unto the offensive Locusts, who even when they have flown away they leave behind them such detriment and loss to parts whereinto they have been, that of a long time they cannot be forgotten again. First, the monasteries of old were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or places of honesty, whereinto all lasciviousness, wantonness, and riot was abhorred, as it was wont to be detested i●… Selga, a town of Pisidia, in so far that the Apostle Paul himself 
Rom. 13 verse, 13  abhorreth not from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby he betokeneth wantonness. Likewise they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their solitary living, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for their meditation and continual holy exercises. In these places men were well brought up, and were furnished with knowledge, & were meet to stop the mouths of Heretics, who in the fourth century did abound. In these places were continual exercises of Prayer, Reading, Meditation, and abstinence from all kind of delicate pleasures. And men brought up in Monasteries were meet to undertake the weighty charge of Pastors and Bishops. Epiphanius from his youth was brought up in the monasteries both of Palestina and Egypt. And Nazianzenus drew with him 
Sozom. l●…b. 6 cap. 3 2  Basilius Magnus to the Wilderness, where they laid aside all the books of Gracian Philosophers, and searched out the mysteries of the Kingdom of GOD, out of the books of Holy 
Ruffin. lib. 2 cap. 9  Scripture, and very diligently read the books of ancient Fathers, who before their time had written Commentaries upon divine Scripture: so were they both well prepared for great emploimentes, by thirteen years continual exercise of reading in the Wilderness. Barses, Eulogius, Lazarus, Leo, and Prapidius of Monks in Syria and Persia, were made Bishops. And this 
Sozom. lib. 6 cap. 34  was the first honour of monasteries, that in them, as it were in Colleges of Learning, men were well exercised, and prepared for the Pastoral office.  
Secondly, the great gifts of GOD that appeared in some of them, who professed the Monastic life, brought this kind of living in wonderful great admiration amongst the people, especially the gift of working of miraculous works. In this point like as I am not altogether incredulous, to doubt of every miracle which GOD wrought by the hands of Monks, so likewise will I not be so childish credulous, as to believe every thing that Ecclesiastical Writers do record of them, as namely, the thirty years silence of THEONAS, conjoined with a Prophetical gift. GOD suffered not ZACHARIAS the 
Sozom. lib. 6 ●…p. 28  father of JOHN BAPTIST (albeit justly punished with dumbness 
Luc. 1. 22  for his incrudelity) to be so long silent, seeing the talents of GOD are given to be occupied, and not to be hidden in the ground.  
The miracle of Apelles an Egyptian Monk, who brunt the Devil in the face with an hot iron, who appeared unto him in the similitude of a beautiful woman, and tempted him to ungodly lust: is it not a childish fable, and repugnant also to Scripture, wherein the weapons are described wherewith we should fight against spiritual wickedness, and all are pieces of 
〈◊〉. 6  spiritual armour only?  
The miraculous transporting of Ammus over a broocke, to the end he should not draw off his own hose, and see his 
Socrat. lib. 4 cap. 23  own naked legs, is not agreeable to the end that GOD hath in working of miracles: namely, to confirm the weakness of Faith, but not to foster vain conceits in men's hearts. Was it a fault of CHRIST'S Disciples to see their own naked 
joh. 13. 5  legs, when our LORD JESUS washed them?  
The superstition of the Monk Dorotheus, hating sleep as he hated the Devil, when as our Master JESUS CHRIST abhorred not from refreshing his own body with natural rest. The multiplied number of prayers which PAULUS in Pherma 
Sozom. lib. 6 cap. 29  as a daily task offered to GOD, numbering his prayers by the like number of three hundredth stones put in his bosom, and after every prayer casting out a stone, until his bosom was emptied of all the three hundredth little stones laid up in his bosom. This devotion is much praised by Sozomenus, and out of question it is the first ground of Popish beads. The vow 
Sozom. ibid.  of P●…, when he went to the Wilderness of Egypt, that he should never see any of his own kindred in the face again, and his endeavour to perform his vow by closing his eyes, and permitting his sister to satisfy her mind, which longed for a sight of him, but he would not once open his eye lids to see his sister, lest he should break his vow by so doing. All these things and many more are recorded by Ecclesiastical Writers, and that not without a Note of high commendation: So that the report of their Miracles, of their extraordinary abstinence from lawful refreshments, of their long continuance in prayer, brought the people to a wonderful admiration of the Monastic life.  
The third mean whereby the fame & renown of monks was mightily augmented, was their good carriage in their conversation, for a long time: They were temperate, chaste, obedient to their superiors, full of charity, given to Prayer, Reading, Meditation, and hearing of godly Exhortations: With manual labours also they gained food and raiment to themselves, and that which superabounded, was bestowed to the support of the poor their policy was commendable: the convent was divided by ten, & every ten Monks had a Decanus to attend upon them, 
August. d●…●…morib. Eccls, Cathol●…  so called because he attended upon the company of ten Monks: from them he received the work they had wrought with their hands, & sold it in the towns of Egypt, & bought food & raiment to the Monks, and the rest was bestowed on the poor, so that sometimes Ships were hired to transport to Christian people (whom they heard of to be indigent) support from the Monks of Nuria and Schethis. Moreover, the glorious name given of old to Hethnicke Philosophers, now was transferred to the Monks: for the Emperor Valens had slain all the Philosophers in the East for their curiosity, in seeking out by the tripod 
●…oZom. lib. 6 cap. 35  of Apollo the name of him who should succeed to the Emperor Valens: so that both the common people and Ecclesiastical Writers, conferred the glorious name of Philosophers unto the Monks only.  
The Monks being thus advanced by the wind of populare applause, & mounted up upon the benches of high estimation, their number also was daily augmented: so that in the Wilderness of Nitria were found fifty several companies of Monks, and in every company three thousand and above, who were all subject to one Governor, as many sons to one Father, 
August. de ●…iorib. Eccl. Cathol.  These companies make out the number of an hundredth and fifty thousand Monks, all dwelling in one Wilderness of Nitria, over and beside other Egyptian Monks, who had their remaining in the Wilderness of Schethis, where the convents of Monks subject to one common Father, consisted of the number of five hundredth Monks. And like as in the Country of Arabia foelix at the noontide of the day innumerable flying Serpents are found bizzing about the Aromatic trees, not in respect of a delight they have in the sap of those trees, but in 
Similitude.  respect of the delight they have in the warmness of an hot day●… even so the applause of the people encouraged many to embrace the Monastic life, rather than a deli●…e in the st●…ickt abstinence of a solitary life.  
Finally, ancient Fathers commended the Monastic life ou●… 
Au●…ust. de morib. Eccl. Cathoi.  of all me●…sure, Augustine calleth●…, Excellens fast g●…m sanct●…, that is, the exc●…lent eminency of 〈◊〉: And Basilius. Magnus was earnest in building Monasteries in Pontus, and sedulous in writing books called Ascetica, containing Precepts of c●…elie and mannerly living, to be practised by Monks: le●…om inverted 
Bi●…il. Ascetica.  the ancient order, and of a presbyter became a Monk, in a Monastery builded at Bethlehem, when as before the Monastic life had been a preparation to the Minis●…rie: Yea, and the Monastic life was so highly praised and admired, through the great commendations, that learned Fathers gave unto it, that in end it was a proverb in the mouths of the people, Malus 
August. Aurel. Epist. LXXVI.  Monachus, bonus Clericus, that is, an evil Monk, a good Clergy man, where in the worst of the Coruent of Monks was equalled to the best of the Ministry. Augustine was offended at this proverb: notwithstanding it was the Fathers themselves, such as Augustine, Epiphanius, Basilius, Ambrose, and jerom, who rooted this opinion in the people's hearts, that Monachatus was excellens fastigium sanctitatis, as hath been declared.  
Now if comparison should be made betwixt the Monks of the Convent, and the principal members of the Clergy, what shall we say of Epiphanius Bishop of Cyprus, Basilius B. of Caesarea in Cappadocia, Nazianzenus Bishop of Constantinople, Dioscorus Bishop of Hermopol●…, Acholius Bishop of Thessalonica, and innumerable more of the like rank, who of Monks became Bishops? Were they more perfect when they lurcked in the Wilderness, and cared for their own souls only, or when they were made Bishops, and cared for the souls of many people, bought with the precious ransom of the blood of CHRIST; Dare any man say, that by undertaking the office of a Bishop they abased themselves, & stepped down to a lower degree of perfection, than the former, which they had during their remaining in the Wilderness? Hath the proverb Ab Equis ad Asinos, that is, from Horses to Asses, any place in this exchange of their estate? Yea, what shall we say of Narcissus Bishop of 
Euseb. lib. 6. cap. 9  Jerusalem, who left his Pastoral office, and fled to the Wilderness and in his old age returned again to Jerusalem? Doth any 〈◊〉. 〈◊〉 Writer count his going to the Wilde●…nesse a mounting to a degree of further ●…fection? and not rather a piece of i●…becillitic and weakness in him, who could not patiently endure when ●…alse testimony was borne against him?  
Concerning the place of Scripture, wherein it is said, If ●…hou 
Mat. ●…9. 21  would be perfect, go, and sell all thou ha●…, and give it unto the poor, and th●… shalt have treasure in Heaven: This was spoken to a rich man, and to an Hypocrite puffed up with a conceit of his own rightecus●…es, and for discovery of his hypocrisy a particular commandment is given to him only, and not generally appertaining to all Christians: Like as another commandment was given to ABRAHAM, in particular, and not generally appertaining to all men, to offer up his son ISAAC a sacrifice to 
Genes, 2●…  GOD: And CHRIST in that place, is not describing the perfection of a man, but he is discovering the false conceit of an Hypocrites heart, glorying in the perfect righteousness of the Law. CHRIST will let the world see, that for all his bragging, yet he loved his riches better than he loved GOD, and consequently he knew not so much as the General sum of the Law, which warneth men to love GOD above all things.  
In the next head the decay of the fame and glory of the Monastic life is to be declared, which ensued soon after the excessive commendation of it, & that through manifold defections 
Sozom. lib. 8 cap. 11  both in doctrine and manners, that fell out amongst Monks: First they became both inventors and propagators of Heresies: Aud●…i, otherwise called Anthropomorp●…itae, who supposed GOD 
Theod. comp. 〈◊〉.  to be fashioned according to the similitude of a man, with head, arms, legs, feet, and other members, proportionally 
The●…oros. li. 4. cap. 10  agreeing to the similitude of a man's body. These Heretics (I say) first sprang up in the Wilderness of Nitria. Eustachius Bishop of Sebastia in Armenia, albeit he was not a Monk, yet he was an admirer of the Monastic life, and afterward was condemned as an obstinate Heretic, in the Council of Ancyra. Marathonius, who had been a Thesaurer in the days of 
Concil. Ancyr.  the Emperor Constantius, and furnished money to the emperors Soldiers, in end became rich, & by advise of Eustachius Bishop of Sebastia in Armenia, he builded a monastery in Constantinople, 
Sozom. lib. 4 cap. 27  where he propagated the Heresy of Macedonius, which had been quenched in Constantinople if Maratbonius under 
Theod. lib. 4 cap. 11  pretence of Religion had not propagated it. Moreover the Heresy of Messaliani and Euchytae, did so overspreade in monasteries, that Letoi●…s Bishop of Meletina found no better mean to suppress this Heresy, then by driving the Monks out of their Cloisters, and setting the monasteries on fire. Likewise Amphiloc●…ius Bishop of Iconium in Lycaonia, and Flavianus Bishop of Antiochia, with great fightings and wressing hardly could get these Heretics in their bounds discovered and subdued. And Eutyches, whose error like a canker-worm so long time molested the Church of GOD, was he not an Abbot in Constantinople●… Poly●… also a ridiculous Monk, obstinately defended the Heresy of the Monoth●…tes in the fixed General Council, 
Co●…cil. G●…neral. 6  and offered to confirm that doctrine with a miraculous work: but with shame and confusion he succumbed, and was curs●…d by the Council. Moreover Monks were the chief defenders of the adoration of Images. And in the second Council of Nue worshipping of Images is proved by a confabulation betwixt the Devil & a Monk, and by another foolish dialogue 
Damascen. de Imaginibus.  betwixt a Monk & his Abbot. This was the first great dash that the Monastic●…e life got, that many of them were found rather propagators of Heresy, than defenders of the truth.  
Corruption of manners amongst the Monks, began at disobedience to their superiors. Of old the Convent was very obedient to their Governor (who some time was called Prepositus, afterward Archimandrita, and last Abbess) and the Governor was obedient to the Bishop, and the Bishop to the Emperor and his Deputies. Nevertheless under the reign of the Emperor A●…cadius, the Monks of Egypt went forth out of their 
Socrat. lib. 6 cap. 7  monasteries, and came to Alexandria, of purpose to slay their Bishop Theophilus●… which thing also they had performed, if so be that by subtlety of flattering words he had not mitigated their anger, as is a●…eadie declared. In like manner the Monks of Nitria, to the number of 500 came out of the wilderness to Alexandria not against their B. Cyrillus, but against Orestes the deputy 
Socrat. lib. 7 cap. 14  of the Emper. Theodosius, whom they both outbraided and wounded: And the Monk Ammonius, who wounded the deputy, was deservedly punished to the death for his seditious attempt: yet was he commended by Cyrillus, and counted a martyr, but with the great disliking of good Christians, who hated seditious enterprises against lawful Magistrates. Also the seditious Monks of CONSTANTINOPLE, whose insolency 
Sozom. lib. 8 cap. 9  john Chrysostome 〈◊〉 to correct, they slandered him as a senere angri●…, fi●…ce, and proud man, and opened the first door to his trouble: so that his hateful enemies both in Court and Church, were encouraged by their means to procure his deposition, banishment, and death. Likewise, the Monks of Nova Laura in JERUSALEM, who for Heretical opinions were driven out of their monasteries by their own Bishop Eustochius, they became very seditious, and stirred up horrible contention, betwixt Theodorus Ascidas Bishop of Caesarea in Cappadocia, and Eustochius Bishop of JERUSALEM. No contention ha●… been more pernicious in the Church of CHRIST, than this (Th●…odorus being in great favour with the Emperor Iusti●…an) if the fifth General Council had not staid 
evagr. lib. 4 cap. 38  all the attempts of Theodorus, by comdemning the Heretical opinions of Origin, which both the monks of Nova Laura, and Theodorus As●…das did maintain. Finally, the monks became so contentious & seditious, that not only they contended against their superiors, but also they contended amongst themselves with unsupportable hatred, and even in the wilderness of ●…tria, 
Socrat. lib, 6 cap. 7  where their great fame and commendation did spring up, in that same place the fame and beauty of the Monastic life did fade and wither.  
Beside Heresy and contention, other corruptions of manners stained and defaced the glory of the Monastic life: namely, an inclination to idleness, abstinence from manual labours, & heaping up of riches, which they gathered of the sweat of other men's labours. And this appeareth clearly by the writings of 
August. de opere Mona●…rum, cap. 23  Augustine, who not only testifieth, that the monks of his days so did, but also they defended, that it was lawful to them to be idle, because CHRIST saith in the Gospel, 〈◊〉, the fowls of Heaven, for they sow not, neither reap, neither carry into 
Matth. 6 verse, 26  the barns, yet your Heavenly Father feedeth them: Are ye not much better than they? Against whose idlen●…sse Augustine most sharply enueieth, saying, that by the example of the fowls of Heaven they could learn idlen●…sse, but they would not imitate the fowls of Heaven in carrying nothing into the barns, but they would lay up in barns and provision houses those riches which other men with painful travels gained and brought unto them. And he is so stomached against them, that he saith, Quis far at homines contumaces, ut gemina illeccbra corrumpantur, & dissolutalicentia vacationis, & falsonomine sanctitatis? that is, who can suffer contumacious men, entangled with double corruption, both with the dissolute liberty of vacance fronlabour, & with the false conceit also of holiness?  
From the six hundredth year of our LORD, until our days, monasteries began again to be in great account in the sight of the world not for the exercises of reading, praying, meditation, laborious working in a lawful calling, and charity, which were the ornaments of the monks of old, but for the splendour of costly buildings, like unto the Palaces of Princes, magnificent Churches, plurality of Relics, great revenues daily increased by the liberality of Princes: and this new beauty was like unto the fairding of an old woman, when natural beauty is 
Similitude●…  spen●…, then must she be decked with pictured colours, invented by the art of man: and this kind of beauty ravisheth the senses of such as are simple and ignorant. And it is a wonderful thing to consider how the hearts of men were transported with this new show of holiness: in so far, that some Kings thought it to be an holier thing to enter into a monastery, than to sit in their Royal Thrones, and to gonerne in justice and Righteousness the affairs of their Kingdom. Bamba●… King of Goths (which nation reigned in Spain) resigned the title of his Royal authouritie to Euringus, and entered into a Mon●…erie. S●…bbus King of the Oriental Saxons, left his Kingdom, and entered into a Monastery: & to the end that it might seem that GOD gave allowance unto this superstition, false 
Beda lib. 4 cap. 11  miracles were invented to grace this fact of sebbus: for the tomb whereinto his body was laid, being ●…n length an hand br●… shorter than his corpses, was miraculously enlarged, and lengthened to the just proportion of his dead body: so that in the seventh century, and about the days of Pope Vitalia●…s, it was a proverb in the mouths of the people, that three adm rabble thing s feil out in their age: First, innumerable Abbaci●…s were builded: Secondly, the heads of King were 
Hist. Magd. Cent. 7. Cap. 6  shaven, and they entered into monasteries: Thirdly, that whoredom wa●… canonised, that is, notable ●…arlots were counted Saints. So with the increasing number of Monast●…ies, superstition, false miracles, and a lewd conversation in like manner daily increased In the eight century Rachis King of Lombardis 
Platina, da vita Ponti●….  entered into the abbacy called Cassinerse in Italy, and his brother Aistulphus governed the affairs of the Kingdom, in the days of Pope Zachari●…, Caralomannus the elder brother of Pipinus King of France, was first in the Monastery builded upon the Mount Sarapte, afterward in the Monastery called Cassin●…nse (whether voluntarily or against his will I dispute not) and 
Hist. Magd. Cent. 8 cap. 10  he ended his life in the Monastery of Vienne in France, being transported thither against his heart by the violence of his brother Pipinus. In the ninth and tenth CENTURIES, the Bilshops of Rome finding, that their estate was mightily advanced by Abbacies and Nunneries, they also on the other part endeavoured to advance the Monastic life, in so far that Kings & Princes were alured to profef●… themselves to be of the order of Monks, with dispensation not the less to them from the Bishop of Rome (under whose sovereignity all high powers began 
Hist. Magd. Cent. 9 cap. 7  to stoop) to govern their own Kingdoms, providing always, that with liberal gifts they had enriched the chair of Rome: So it came to pass, that the world saw a rare and uncouth 
Aruulphus, lib. 5 cap. 30  spectacle, to wit, Kingly Monks, and Monks Kings.  
Yea, and Kings were so bewitched with seducing speeches, that they who would not abase their Royal estate with participation of Monkish orders, yet they thought it was so holy and meritorious a turn to build Monasteries, that by so doing, they might merit forgiveness of heinous sins, As Edgarus king of England, a man contaminated with many vild spots of sin, such as adultery, murder, tyranny, and an a●…tender upon three notable harlots: yet because he was accustomed every year to build an Abbacy, this holy fact abolished the remembrance of all his faults, and made him worthy af●…er his death to have his name, tog●…ther with the name of W●…frida an holy Nun (and yet the King's whore) & the name of her daughter Ed●…ha, whom she did bear to the King, All their names (I say) were counted 
Bal●…us, Cent. 2. script. Britan.  worthy to be enroled in the Catalogue of saints, Caziminus King of Poll, being driven from his Kingdom, entered into a Monastery of France, in the days of Benedict the ninth: and the Polo●…ian Ambassadors, who came to France, to entrait their king to return again to his Kingdom, & w●…re fore grieved at his 
Hist. Magd. Cent. 11 cap. 6  negative an were: Yet by the means of Pope Benedict the ninth (at whose hands all things might have be●…ne obtained for money) they obtained their King again, with liberty to him to marry, and to procreate children. If Monastic vows be lawful, the losing of the bands of Monastic vows for money was not lawful. This Bened●…ctus the ninth is he of whom Platina writeth, that after his death his effigy appeared unto a c●…rtaine man, horrible and monstrous, more like the similitu●…e 
Platina de vita Po●…tif.  of a Beast, then of a man, which betokened the beastly conversation of this unhappy Pope in his life-time. The examples of late days, that are recent in all men's memory, of Lords, Earls, Dukes, Ladies, yea, and of the Emperor Charles the fifth in his old days, who entered into monasteries and Nunneries, whether to lead, or to conclude their life-time, I pass over with silence. This was the glory of Monks, since the six hundredth year of our LORD until our days, that Kings, monarchs, Popes, and mighty men in the world magnified their estate by repairing old Monasteries, building new Abbacies, and bestowing great revenues and rents upon them: and some times, as said is, entering themselves into monasteries, either to lead, or to end their lives.  
Monasteries also of late days became places of imprisonment, especially of Noble persons, dejected from their anteriour dignities: so that Pope Christophorus himself in the days of the Emperor LODOVICUS the third, being dejected from his Papal dignity, was thrust into a Monastery: Unicum 〈◊〉 refugium, as saith Platina, that is, the only refuge 
Platina, de vita Pontif.  of men who were in calamity. Constantine the son of the Emperor Leo, thrust his brethren into a Monastery, rendri g●…vnto them a just recompense of the like inhumanity that they 
Hist. Magd. Cent. 10 Cap. 6  had practised against their own father. Likewise monasteries became places whereinto men entered, to sorrow for bypassed offences, imagining that by the strict observation of the rules of the Monastic life, they might obtain forgiveness of sins at the hands of GOD. Paulus Cyprius Bishop of CONSTANTINOPLE before the second Council of NICE, entered into a Monastery, and lamented for that he had consented to the abolishing of Images, in the Council assembled by CONSTANTINUS COPRONYMUS.  
This PAULUS CYPRIUS was a man of a base, timorous, and feeble spirit, who never knew what the Godly sorrow, described by the Apostle PAUL, did mean, which causeth repentance to salvation, not to be repent, for he had great need to have repent: this his repentance and his sorrow was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereof Paul speaketh, 2. Corint. 7.  
This bastard glory above specified, whereof Monks rejoiced, when the fir●…t ornaments were lost, did rather belong to the Conuentuall Monks, than to the Anachorites. We read not of Kings, who delighted to exchange their Kingdoms with the solitary living by themselves apart in the Wilderness, except Suatacopius King of Moravia, who being overcome in 
Aeneas Silu. Hist. B●…hem. cap. 13  battle by the Emperor Arnulphus, he went to the Wilderness, wherein he continued until the day of his death, eating herbs, and drinking water with greater contentment of mind than he lived before in the pleasures of his Kingdom. As concerning ●…saphat King of India, of whom Damascene writeth, 
Damascen. Historia.  that he forsook his Kingdom, and went to the Wilderness, and exercised himself continually in reading and praying, for the space of five and thirty years, it is but a fabulous narration, and the writer of it cannot cite so much as one approved Author for confirmation of his alleged History: But the purpose of Damascene is to confirm a lying narration with lying miracles, wrought at the sepulchers of Ios●…phat, some time King of India, and Barlaam an Eremite, whose bones he allegeth were transported by King Baracbias out of the Wilderness, into the Country of India: but I leave Damascene lying, and I proceed.  
Under the shadow and colour of all this counterfeit glory above mentioned, from the six hundredth year of our LORD, until our own time, horrible abominations hath been hatched, so far surpassing the defections preceding the six and seventh hundredth year of our LORD as the darkness of the winter night goeth beyond the darkness of the summer night. Beside the doctrine of Images, where of Monks were the principal authors: yea, and Paulus Cyprius, before he could procure the gathering of the second Council of Nice entered into a monastery, as it were into the shop and office house of Satan, and with his untimous sorrowing moved the Empress Jrene to gather the Council foresaid. But beside this (I say) Monks were the first forgers of the doctrine of Transubstantiation: for Damascene expre●…ely writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, the very Bread and Wine are changed into the Body and Blood of the LORD. And again 
Damascen. d●… Orthohox. fid. ●…b. 4. cap. 14  he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, the Bread and the Wine are not a figure of the Body and Blood of CHRIST, but the very Dei-fied Body of our LORD. This error was received, dispersed, and propagated, the more willingly in monasteries, because it was forged by the brain of a Monk. Likewise the doctrine of the merit of men's works, cven such works as are superstitious, and not commanded in the Law of GOD: This doctrine (I say) as a banner displayed against the merits of the sufferings of CHRIST, it was chiefly spread out in monasteries, wherein the grand our of great and legible letters made their opinion known to the world, ORDO SERVAT US DUCIT AD VIT AM, that is, The keeping of order (to wit, Monastic rules) leadeth to life. Other points of erroneous & corrapt doctrine, where of they are not the first inventors, they are the principal propagators of them: as namely, prayer for the dead, and the opinion of purgatory: these errors invented of old, had died out long ago as the fires of Aetna and Vesuvius have done, if that the fables of Monks (daily renewed) had not been like unto fuel, entertaining the flame of foolish opinions.  
The wild and unchaste conversation of the Monks, from the six hundredth year of our LORD, until our time, he who undertaketh to describe it, undertaketh an ●…nnecessarie work, as they did who of old commended H●…rcules, whom no man did 〈◊〉: even so they, who presume to describe the unchastity of monasteries and Nunneries, they spend time in vain to prou●… that thin●…, which no man can deny: yea, and their own speeches cont●…ine a confession o●… the Guiltiness, of unchaste living. When any of their number is d●…prehended in whoredo●…e and adu●…rie, they do not agree g●… th●… fault as a shame and dishonou●… done unto their holy Order. but rather extenu●…e the horror of sin, saving, it is better to be a secret whoremonger, than an open Heretic. The commendation that the Poet Nigellus giveth to the Nuns of the Gilbertine order, in our neighbour Country, is but slender: namely this, that when they were aged they left off bearing of children. This Order began in ENGLAND, ANNO 1140.  
The Monks and Nuns of our own Country, where they were best known, they were worst liked: and ●…hey might have suffered a trial of any persons, except of neighbours, and such as knew them well. In other Countries, albeit the turpitude of an unchaste life was covered with less transparent veils, always GOD is like unto himself, and he hateth the workers 
Psal. 5. 6  of iniquity. Let S. Adonei a Monk of Row●…m be an examplary type of the manners of many others, when he fell over the bridge in the night time, and drowned in the water of Scene, the good and evil Angels strove for his soul, because it was to be doubted, whether his footsteps led to the Church, or to 
Hist. Magd. Cent. 10 cap. 6  his harlot: And in end the decision of this controversy, was referred to RICHARD Duke of Normandy. It appeareth by this fable, invented by Normand Monks, that their purpose was not only to excuse the villainy of Adonei, and to count him a Saint, but also to encourage themselves to lasciviousness, because the good Angels would strive for the soul of a villain, who was clad with an holy Monkish habit, and at last the decision of the controversy must be referred to some mortal man: not unlike unto Paris, who was more favourabiie inclined to Venus, than he was either to I●…no, or Minerva.  
Now it is time to speak of the multiplied number of the orders of Monks, not to make a perfect reher●…all of them, but to let the Reader understand, that the woride groaned under the charge of an importable burden, which neither were they willing to shake off, nor able to bear it. Over and beside the multiplied number of the branches of the Augustine and Benedictine Orders, above specified, other Orders also sprang up, such as the order of the Charterus Monks, where of Br●… a man bo ne i●… Colne was the author, ANNO 1080. It is rumoured that a certain man in Paris died, who was renowned for the honesty of an unreprovable life: notwithstanding after his death, in audience of the people, who were assembled to perform the last funeral duty to him, he sat up in the bire, and uttered terrible words, that he was accused, and in the righteous judgement of GOD condemned. Bruno was present, and heard these tragical words, and said unto the people, If so be that this man be condemned, it is not possible that any man can be saved, except he renounce the world: And so being accompanied with a few followers, he went into a Wilderness, ne●…re to Gratianopolis, and was the author of a new Order of the Charterus Monks, whose continual abstinence from flesh, unmannerly silence, and purging with fire the footsteps of women, was in their opinion a renouncing of the world. If this be true, the people of Aethiopia called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have renounced the world, and are nearer to the Kingdom of GOD, than the Charterus Monks.  
By the like Diabolical invention the Order of Catherina de Senis was found out, ANNO 1455. The marks of CHRIST'S sufferings, the spousing Ring she received from CHRIST, with four precious Pearls of inestimable value, the emptying her body of her own heart, to the end the heart of CHRIST might be thrust in place of it, What are all these forgeries, but as the filthy exhalation of a stirred mire of uncleanness? yet are these fables published to the world, in that book laden with lies, called Chronica Chronicorum: yea, and this woman was canonised by Pope Pius the second, ANNO 1470. And the Order of S. Catherene was received amongst other holy orders. Hospitalarii, Templarii, Teutonici gladiatores, are reckoned amongst orders of Monks, yet was their employment more in descending Christians from the injury of Infidels, then in reading, praying, or any other spirituail exercises. What became of these Templarii, after they were dispersed throughout EUROPE, and whether they were justly or unjustly cut off all at one time, by the ordinance of Clemens the fifth, in the Council of Vienne, I omit to speak: but whether they had been guilty or innocent, it was but small clemency in Pope Clem. to give out a sentence of death against so many, before they were warned, heard, and sufficiently convicted of faults laid unto their charge.  
The Orders of Carmel●…es, who dwelled upon Mount Carmell, 
1. Reg. 18 42  where Helias prayed, and of Camaldinenses, joannites, the Order of white Monks, of the holy Trinity, of S. Clara, of Penitentiers and scourgers of themselves, of Crossebearers, and Starrebearers, of Minims, and of Bonehomes, of Penitent sisters, of Saccit, of Bethlehemites, of the servants of Marie, of Georgians, and many more. This multiplication of Orders declareth, that there was greater care amongst late Monks, to find out some dissimilitude of habit and ceremonies amongst themselves, then to conform themselves to the similitude of CHRIST.  
The Orders of the Franciscans and Dominicans, overspread the world, about the 1200. year of our LORD: Their number in short time was mightily increased: so that the Francis●…ans rejoiced, that there were found of their Order in divers Nations two thousand, one hundredth, fourscore and six Monasteries. And the Dominicans numbered four thousand, one hundredth and forty six Monasteries in EUROPE, all professing their Order, as Creccelius, sometime an Augustine Monk, reckoneth. These were like unto the Frogs of EGYPT, whose number made them to be fearful: And like unto the 
Exod. 8. 6  Grasse-hopp●…rs of EGYPT, which ate the residue that remained, 
Ibid. 10. 5  and escaped from the Hail, These were like unto Moths in a garment, like Mice in a barn, like Caterpillars amongst corn, and roost in metals, so offensive unto the world, that the people groaned for the oppression of begging Friars, The Dominicans followed the rules of the Augustine Monks: & this is the cause wherefore Crecc●…lius, of whom we spoke before, reckoneth not the Dominicans as one of the principal stocks and roots, from which other Orders as branches did proceed. Both these Orders of Franciscans and Dominicans, had their allowance and confirmation from Innocentius the third, who dreamt that the Church of Lateran was bowing and inclining to fall, and that saint Francis and saint Dominicke set to their shoulders, to uphold the decaying Church of Lateran. What wonder is it, that these Orders teach a doctrine of lies & dreams, whose confirmation could not be obtained, until Pope Innocentius the third dreamt that these two did uphold the Church of Lateran. In the Sermons of the begging Friars saint Francis is extolled with excessive praises, as if by long fasting, earnest prayers, and deep meditations, he had been counted worthy to see Celestial visions, and to be marked in hands, feet, and side, with the marks of the sufferings of CHRIST. Notwithstanding of all these Hyperbolicke praises, in the very beginning of his devotion, he began at theft, and stole money from his father, and gave it to a Priest, to help the reparation of the Church of saint Damian. And for this cause his father took him, and did beat him with many stripes. In so far, that they who do plead saint Francis cause, deny 
Hist. Magd. Cent. 13 Cap. 10  not, that he took away his father's money, neither do they deny, that for this cause he was chastised by his father, but they call the foresaid chastilement persecution.  
The Monks and Friars of the Order of Saint DOMINICKE do attribute unto him, both in his lifetime and after his death, the working of so many and so great miracles, as if it were their purpose not only to prefer him unto saint FRANCIS, but also to equali him to CHRIST, and to his Apostles. Notwithstanding his greatest devotion was in beating himself thrice ●…uerie night with an iron chain, partly 
Hist. Magd. ibidem.  for his own sins, partly for the sins of other men who were alive, and partly for the sins of those who were in purgatory. This fact (I say) was as foolish and derogatory to the honour due to CHRIST, and to the merits of his sufferings, as any thing that was done by that notable fool saint FRANCIS.  
The latest Orders, such as the jacobines and Capuscings, are but branches of the Francis●…ane and Dominicane Orders, and are famous, as Erostratus was, rather for evil, then for good. The lapuscings are fine Trumpeters, to proclaim warre-fare against the City of GOD: And the jacobines are soldiers of Satan, to put hand to work, and to fight against the Heaven, in not sparing the Anointed of GOD, and him who was anointed with that Celestial oil that came from above, as they themselves and others of their Religion do affirm.  
Concerning the Jesuits, who may more properly be called Layolites then Jesuits, because they walk rather in the footsteps of Layola, the author of their sect, then in the footsteps of JESUS, who never taught any man to follow the way of Cain, as they do: But Layola was a soldier, and delighted 
Epist. Jude  in shedding of blood. Of them (I say) I am in doubt whether to call them an Order or not: for the old Aenigma is revived in them, Virro, non vir, percussit, non percussit, lapide, non lapide, avem, non avem, super arbore, non arbore. Even so the Layolites may be called an order, and not an order, because they will not be bound unto a certain habit, as a distinguishing note, separating them from other Orders, lest by their habit they should be discovered, and made known to Princes, against whose estate they traffic with most treasonable attempts: neither will they contain themselves within their own bounds, as if they would counterfeit the Apostles, but with a preposterous counterfeiting called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostles were the Ambassadors of CHRIST, the Jesuits are the ambassadors of the antichrist, the Apostles endeavoured to set up the Throne of CHRIST, by preaching the death of CHRIST, the Jesuits endeavour to repair the loss of the antichrist, with the slaughter of Christian Princes. O generation of Vipers the brood already conceived in their venomous breasts, will be their destruction, as it is the destruction of the feminine Vipers: but I leave a description of their bloody attempts to others, who have better knowledge of the profundities of Satan, more clearly manifested in them then it was of old in the ten persecuting Emperors.  
To all these forementioned Orders, one thing is common, that they are all obliged & bound by vows of chastity, poverty & obedience, every one to the attendance of his own order: the Layolites have added the vow of temperancy, without which custody it is hard to keep chastity: the vow of chastity is good, providing that Matrimonial chastity be included under the generality of the word Chastity, seeing that Marriage is honourable among all, and the bed undefiled. But the vow of Virginal 
Hebr. 13. 4  chastity, is the sacrifice of fools, as if a man would vow to be a Preacher, before he were persuaded that GOD had vouchsafed upon him the gift of preaching: Even so it is a foolish thing to any man to bind himself by a solemn vow to Virginal chastity, before he be fully persuaded, that GOD hath vouchsafed upon him that rare gift.  
Under pretence of the vow of poverty, a number of Monks, especially Abbots, cannons, and Capitulare Monks, as it were Bishops chief Counsellors, have heaped up infinite riches, and in pomp, wealth, civil pre-eminence and splendour of worldly magnificence have over-went Earls, Lords, and Barons, in many countries: and in the mean time they were but a nest of idle bellies, keeping for a fashion seven Canonical hours, which they spent in reading & singing (oftener by their substitutes, then by themselves) as if they had been ca●…led Canonici, for keeping Canonical hours, and not for st●…dying holy Canonicke Scripture, to the end they might be able to interpret it to the utility of others.  
Concerning the vow of obedience kept in all Orders, but more strictly amongst the Layolites, than all the rest, The commandment of GOD should have been observed, whereinto 
Mumb. 30 verse, 4. 5  the authority of the father must be regarded, in such sort, that if he ratify not the vow of his young daughter, remaining as yet in his house, than her vow is undone, and cannot stand: Even so the vows that mortal men do make in earth, if they be not ratified by the allowance of our Heavenly Father, they are undone, and cannot consist and stand. Notwithstanding the commanders amongst the Layolites, will try the obedience of their disciples in matters unhonest, uncomely, ungodly, and devilish such as to walter themselves into a filthy mire, if so it please the commander to enjoin & to violate the commandment of the Phis●…ion, in rubbing that thing outwardly upon the body which the Physician commanded to be eaten by the diseased person, and in drinking that liquor of oil wherewith the Physician appointed the body to be anointed. Also in commanding ●…heir disciples to kill Christian Princes. Hath GOD kept silence in his blessed word, and by his taciturnity given a secret allowance to such ungodly commandements? Read the Scriptures of GOD, whereinto he forbiddeth to touch the Anointed of the LORD: but they have touched the Anointed 
Psal. 105 verse, 15  of the LORD, even betwixt the Porch and the Altar, not ashamed to defile their holy sacrament of auricular confession, with treasonable consultations against the Anointed of the LORD.  
To conclude, The Orders of Monks from appearance of commendable beginnings, have degenerated so far, that they who seemed to be Stars fixed in Heaven, and shining with the splendour of Celestial light, in end they are become busy-bodies, practisers of treasons, under colour of late invented sacraments, whom the LORD in his own time with the tempest of his wrath will scatter as dust, and no man shall be able to gather them again.   
FINIS.   

CENTURIE V.  

CHAP I OF EMPERORS.  

Arcadius, and Honorius.  
THE good Emperor Theodosius left behind him two sons, Arcadius to govern the East parts, and 
Socrat. lib. 6. cap. 23  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 B. of Alexandria procured his deposition. Theophilus had gathered a Synod at the oak of Chalcedon: because Chrysostome being warned, refused to compear, 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 and banishment, with commandment to journey his weak body with excessive travails from place to place until he concluded his life. 
Sozom. lib. 8. cap. 28.   
Reffinus stirred up Alaricus King of the Goths to fight against Arcadius, secretly presuming to the kingdom, but his tree sonable enterprises being espied, he was slain, & his head and right hand were hung up upon the port of Constantinople.  
Gama 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 whereinto he might serve GOD according to his 
Th●…od lib. 5. cap. 32  own form: but this petition by the prudent advise 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. year after his death. The whole time of his government was very troublesome. Gildo his lieutenant in 
Hist. Magd. cont. 5. cap. 3  Africa usurped the dominion of Africa, and Maseelzer 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 unconstancy, for he was slain by his own soldiers. In like manner Stilico the emperors father in law (for Honorius married his daughter) and the emperors chief Counsellor, presumed to draw the Kingdom to Eucherius his son, and stirred up the Uandales, Burgundians, Almans, and diverso others to invade the Kingdom of France, to the end that Honorius being overcharged with the multitude of unsupportable businesses, might permit Stilics to set forward to the designs of his own heart. About this time Rhadagisus a S●…ythian accompanied with an army of two hundredth 
Funct. chron.  thousand Goths, came to Italy. And the help of Valdinus and Sarus captains of the Huns and Goths being obtained, Rhadagisus was suddenly surprised, himself was taken & 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 
Compend. T●…d. catalogue. Caesarum.  matched toward their appointed dwelling place: But Stilico the emperors 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, & invaded Italy with all their might, and besieged Rome two years, and took it in the year of our LORD 410, or as some reckon 412. In the mids of burning, slaying, 
Platin. in vita Zosimi 1  robbing & militare outrage, some favour was shown by the express commandment of Alaricus to such as fled to Christian 
Zozom. lib. 9 cap. 9  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 to Ataulphus his nearest kinsman, and Ataulphus after the death of 
Functii chronic.  Alaricus reigned over the Goths. The Goths under the conduct of Ataulphus retarned back again to Rome. Placidia through her intercession purchased great well 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 Yheodosius, 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 labrarie of good books, nothing inferior to Ptolemaus Philadelphus. In collecting in one short sum the laws of kings & princes: he tread a path whereinto justinian walked, following Theodosius example, and benefited all men desirous of learning. His house was like unto a sanctuary for exercises of reading of holy Scripture, and devote 
Socrat. lib. 7. cap. 22 Idem lib. 7. cap. 42. Hist. Magd. cent. 5. cap. 3  prayers. He was of a meek and tractable nature almost beyond measure: his facility in subscribing unread letters was corrected by the prudent advise of his sister Pulcheria. In these two emperors time the estate was mightily crossed and troubled by strangers. By the procurement of Bonifacius deputy of Africa, the Vandals under the conduct of Gensericus their King came into Africa, took the town of Carthage, & other principal towns and settled their abode in that country. Valentinian 3. Emperor of the West was compelled to bind up a covenant with the Vandals, and to assign unto them a 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 Emperor Dioclesiane. 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 Aëtius 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, whereinto a hundredth 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 Aëtius. This counsel seems to be the occasion of his death: for Valentinian commanded to cut off Aëtius. Attila finding that the Roman army was destitute of the conduct of so wise a governor, as Aëtius 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, of 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 sieging 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 third, 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 Endoxia the relict of Valentinian: but she was relieved again by Gensericus King of Vandals, who led an army to Rome, and spoiled the town, 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, and his body was cast into Tiber. From this time forth the Empire utterly decayed in the West, until the days of Carolus Magnus, 
evagr. lib. 2. cap. 16  so that Auitus, 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 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. When his uncle had ended his life, Ardaburius was sent against a tyrant john, who did usurp the Kingdom in the West. The ship whereinto Ardaburius sailed by tempest of weather was driven to Ravenna, where the tyrant john took him prisoner. 
Socrat. lib. 7. cap. 23  Aspar the captains son, being conducted by an Angel of GOD (as Socrates writtteth) entered into 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 third, of whom I have already spoken, reigned 4. years. Martianus, albeit he obtained the government 
Catalogue. Caesaru 〈…〉 m  in a time most troublesome, when the Goths, Vandals, Huns, and Herulis 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, for he reigned not fully 
evagr. lib. 2. cap. 8  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. Anent 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 and peaceable, not unlike to Martianus his predecessor. He interponed 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, immediately after the report of the death of Martianus. Procerius B. of Alexandria was cruelly slain by them in the Church, 
evagr. lib. 2. cap. 8  harled through the streets, and with beastly cruelty they chewed the entrails of his body, having before ordained Timotheus to be their bishop. 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 
Idem cap. 12 & 13.  Antiochia, and the more terrible fire which wasted a great part of Constantinople, were forerunning 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. Therefore Basiliscus conspired against him, and Zeno fled. Basiliscus 
Evagr. lib. 3. cap. 3.  was a persecuter of the true faith, damned by his encyclicke letters the Council of Chalcedon: restored Eutychian bishops to their places again: such as Timotheus Arideus to Alexandria, Petrus Cnapheus to Antiochia, Paulus to Ephesus: five hundredth preachers were found, who subscribed Basiliscus 
Idem lib. 3. cap. 5  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, or cowardly teachers, who will suffer no rebuke for the known truth of GOD. Zeno returned to his Kingdom again within 2 years: he banished Basiliscus to Cappadocia, where 
Idem cap. 8 & 11  he was slain with his wife and children. He abolished the encyclicke letters of Basiliscus, and ejected 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 undo 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 Papia, 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 diverse times, and prevailed. In end he besieged him in Ravenna, until a covenant of peace was bound up betwixt them, but it lasted short time: for Theodoricus under pretence of friendship, called Odoacer & his sons to a banquet, & caused them cruelly to be slain. Afterward he reigned himself alone in Italic 33, years. he re-edified the towns in Italy which by violence of wars had been wasted & made desolate, & was well beloved of the people: & albeit in religion he was an Arrian, yet he abstained from persecution of those who professed the true faith.  
The Eutychian persecution is already begun, but the Arrian persecution is not as yet ended. Hunnericus son of Gensericus 
H●…st. Magd. ibid.  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, & 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 end he was consumed with vermin, and in great misery ended his most wretched life.  
In this century studying to brevity, I have overpassed some remarkable things, such as the deceitful practices of the wise men of Persia, to divert the affection of their King Isdige●…des from the love he carried to Maruthas bishop in Mesopotamia, and 
Socrat. lib. 7. cap. 8.  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 Islle 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, & to swim unto a rock: but they were drowned in the sea. & 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 sell forth under the reign of Theodosius 2. The miraculous conucrsion of the Burgundians to the faith of CHRIST about the same time I have of purpose overpassed, willing to be short, & to give a view of the history to those who are desirous to read    

CHAP. II. Of Pastors and Doctors.  

patriarchs of Rome.  
AFTER Siricius succeeded Anastatius, and governed the Church of Rome 3. years. About the year of our LORD 401. he entered into his office, 
Anastatius. Socrar lib. 7. cap. 9 Platina d●… vitis pontiff. Innocentius 1. Socrat lib. 7. cap. 9  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 15. years: he was an adversare to the Novatians, and Pelagians, and was friendly to john Chrysostome, whose deposition Eudoxia the emperors wife had procured. Innocentius sent to Honorius, and Arcadius 5. Bishops, and two Presbyters, to procure the appointment of a general council, whereinto the cause of Chrysostome might be examined: for he counted the gathering of an aecumenicke Council the only remedy 
Sozom. lib. 8 cap. 26  whereby the vehement tempest of so great commotions as followed the deposition and banishment of Chrysostome, could be settled: but the adversares of Chrysostome procured the messengers 
Ibid. cap. 28.  of Innocentius to be ignominiously entreated, & sent back again. here let the judicious Reader mark that the power of convocating general Councils appertained to the Emperor, and not unto the bishop of Rome. 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 
Zosimus. Socrat. lib. 7. cap. 11.  space of a year and 5. months in office, or 2. years, as Socrates writeth. 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 the great detriment of the Church. He sent Faustinus a B. to the Council of Carthage, with 2. presbyters of the Roman Church to crave that no matter of moment and importance should be 
Platin de ●…it. Zosimi.  done without advise of the Roman Bishop. He pretended an act of the Council of Nice allotting this great dignity to the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Roman chair: but after diligent search of the principal registers 
〈◊〉 Hist. Magd. cen. 5. cap. 10  no such act was found. I expected that Onuphrius now should have compeared, & in so main a point said some thing 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 reakoning Zosimus continued 3. years, 4. months.  
To Zosimus succeeded Bonifacius 1. and governed 3. years. At his election there was a schisine in Rome. Some elected Bonifacius, 
Bonifacius 1.  others Eulalius to be their bishop. The Emperor Honorius banished them both from Rome, but after 7. months Bonifacius was 
Socra lib. 7 cap. 11  restored, and was B. of Rome: at this time they were bishops of Rome, to whom the Emperor gave allowance, but they were not Emperors, to whom the B. of Rome gave allowance.  
After Bonifacius, Coelestinus governed the Church of Rome, 8, years, 10. months, 17. days. He was an adversare to the Novatians, 
Coelestinus 1. Socrat. lib. 7. cap. 11  Pelagians, and to Nestorius & 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 convene, albeit in matters of discipline their opinion was not sound: but Coelestinus silenced Rusticola the bishop of the Novatians for desire to have all bishops stooping under his sovereignty. Mark the words of Socrates in the Latin translation bearing these words: Romano Episcopatu 
Socrat. ibid.  iam olim perinde at que Alexandrino ultra sacerdotii limites ad externum dominatum progresso: 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 Brittones, and Palladius to the Scots. Coelestinus more impudently than his predecessors, Innocentius, Zosimus, and Bonifacius, urged a submission of the Churches 
Hist. Magd. 〈◊〉. 5 cap. 10  of Carthage unto the Roman chair, and that they should accept in favour Appiarius whom they had excommunicated for his appellation from his own bishop to the bishop of Rome: but the fathers of the 6. 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 3, & continued in office 8 years, 
Xystus or Sixtus.  19 days. He was accused of the crime of Adulterieby Bassus: but Sixtus was found innocent, & Bassus was found a calumniator & a false accuser: therefore he was banished by the Emperor 
Platina de vitis pontiff.  Valentinian 3. & 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 
Hist. Magd. cen. 5. ca 1●…  Bassus his accuser with his own hands, which seemeth to be repugnant to his unmerciful form of dealing in his lifetime.  
After Sixtus Leo a deacon in Rome, & absent out of the town, 
Leo.  was chosen to be bishop of Rome, & ruled 21. years, 1. month, 13. days: he stirred up the Emp. Theodosius 2. to appoint a Council 
Platina de vit. pontiff.  for suppressing the error of Eutyches, wherinto 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 & eloquence in mitigating the fury of Attila hath been handled in the preceding history. Amongst 
Hist. Magd. cent. 5. cap. 10  his constitutions none is more lovable than his constitution against ambitious men, who presumeth 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 preferred to prerogative of gift, Followed Hilarius & continued 7. year, 3. months, 
Hilarius 1. Simplicius.  10. days. To whom succeeded Simplicius, & continued 15. years 1, month. 7. days. Felix 3. was the successor of Simplicius, and 
Foelix. 3.  continued 8. years, 11. months, 17. days. He governed the Church of Rome in the time of the Emperor Zeno, and in the time, when Odoacer and Theodoricus contended for the superiority of Italy: he was nothing inferior to his antecessors in 
Platina de vit. Pentis.  zeal to advance the supremacy of the Roman chair: for he excommunicated Acatius B. of Constantinople, because he craved not his advise in receiving Petrus Moggus in favour, like as he had craved his advise at the first when he excommunicated him. This Petrus Moggus was an Eutychian heretic, and was justly excommunicated by Acatius, who used the advise of Foelix B. of Rome, in excommunicating him. But when Petrus Moggus testified his repentance by his supplicant bill, containing 
Hist. Magd. cent 5. cap. 10  the recantation of his error, Acatius absolved him. This grieved the proud stomach of Foelix, because his advise was not craved in all things. Therefore he excommunicated Acatius, as said is. 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 and defaced the beauty of the Church of Rome.  
Gelasius the successor of Foelix, an African borne, ruled 4. 
Gelasius 1  years, 8. months, 17. 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 years of Theodoricus King of Italy) therefore he endeavoured to establish discipline in the Church: he claimed superiority over all Churches more manifestly than any of his 
Hist. Magd. cent. 8. cap. 10  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 Apellation to the bishop of Rome from all parts in the world, was not a supposititious act of the Nicene Council, as the 6. Council of Carthage had determined, but that it was authentic, and a Right given by them in deed 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, and raze his name out of the roll of Bishops Platina writeth that he did excommunicate 
Platin. de 〈◊〉. Pontif.  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.  
JOHN CHRYSOSTOME succeeded to Nectarius in the 
john Chrysostome.  days of Arcadius, and Honorius: he had been an helper to Flavianus B. of Antiochia, from whence he was transported by the authority of the Emperor Arcadius, and ordained bishop 
Theodoret. lib. 5. cap. 27  of Constantinople, sore against the hearts of the people of Antiochia. In Oratrie he had profited in the school of Libanius, in Philosophy in the school of Andragathius beyond his fellows. 
Zozom. lib. 8 cap. 2  His liberty in reproving of sin both in Court and Clergy, procured against him the hatred of Eudoxia the Emprice, and the hatred of the Clergy, who could not suffer their corrupt manners to be reform. Theophilus B. 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, & 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 unjustly deposed, banished, and journeyed to death by the malice of Eudoxia, and Theophilus it hath been sufficiently declared in the preceding history. Other things (Godwilling) shall be handled in the description of the life of Theophilus. Chrysostome governed the Church of Constantinople 7. years. 
Chytr. chron.   
After Chrysostome, Arsatius the brother of Nectarius an aged 
Arsatius.  man (for he was fourscore year old) ministered in Constantinople scarce 2. years.  
Atticus the successor of Arsatius ministered 21. years, He 
Atticus.  was admitted to this office in time of the minority of Theodosius 2. at what time Antbemius his counsellor (a man in wisdom 
Socrat. lib. 7. cap. 1, 2. Sozom. lib. 8 cap. 27. Theodoret. lib. 5. cap. 34 Socrat. lib. 7. cap. 4.  inferior to none who lived in his time) governed the affairs of the Kingdom. Atticus was not unlearned, he was godly and prudent: he insert the name of Chrysostome into the roll of Bishops, and in the public Liturgy made an honourable commemoration of his name, & persuaded Cyrillus B. of Alexandria to do the like. Socrates affirmeth that GOD by his ministry wrought miraculous works, and that a Iewe sick of the palsy was baptised by him in the Name of JESUS, and immediately after Baptism was healed from his disease. In staying the progress of superstition, whereinto people, even at this time were inclined, he kithed himself prudent: for some of the people of Constantinople resorted to the sepulchre of Sabbatius to pray, & to do some worship to the defunct: but Atticus 
Hist. Magd cent 5. cap. 10  caused his body in the night season to be raised, & to be buried in another place unknown to the foresaid superstitious people, & so they left off their resorting to the sepulchre of Sabbatius.  
Sisinnius after Atticus ministered 2. years. Nestorius' followed him in office, but his name is to be read in the catalogue of 
Sisinnius.  heretics. Next to Nestorius was Maximianus, who continued not above 2. years, and 5. months. To whom succeeded Proclus, 
Maximianus. Proclus.  and continued 12 years.  
Flavianus after Proclus ministered in the days of Theodosius the second, a faithful man in his calling, but scarcely did he 
Flavianus.  compleet 2. years in his ministry. He deposed and excommunicated Eutyches an Abbot in Constantinople, the author of a pernicious heresy. He was cruelly tramped under foot in the second Council of Ephesus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a council of brigandrie, Dioscorus B. of Alexandria, in that Council favoured the opinion of Eutyches, and by tumultuare dealing, so oppressed 
evagr. lib. 1. cap. 10  Flavianus, that he procured his death, They who attribute too much to the authority of Councils, let them fasten their eyes upon this Council, and learn, that pos●… lie Councils may err, and that patriarchs, such as Dioscorus was, may err even in matters of faith.  
To Flavianus succeeded Anatolius, and governed 8. years. And after him Gennadius 13. years. Acatius the successor of Gennadius 
Anatolius.  ministered 17. years under the Emperor Zeno. He gave 
Gennadius Acatius.  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 B. of Alexandria, and Petrus Cnapheus B. of Antiochia, it was not for communicating with them before they renounced their error, as some learned men do affirm, but for plain emulation, such as was of old betwixt Pompeius & Caesar, the one could not 
Functii comment. in chronol.  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 
Hist. Magd. cent. 5 cap. 1●…  Roman bishops took of this, that their counsel was craved, they left off the doing of it. And this moved the proud stomach of Gelasius (after the death of Acatius) to braced out in these arrogant 
G●…lasius in epift. ad Dardan. 11.  words, 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 bishop of Rome upon this, that Acatius B. of Constantinople 
Platin. de vit. Simplicii  wrote unto him, to damn the heretical opinion of Petrus Moggus B. of Alexandria: albeit the faith of PETER was grounded 
Matth. 16.  upon a sure rock, 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.  
After Acatius succeeded Phravitas. otherwise called Flavitas 
Phravitas.  & continued scarce 4. month: some think that GOD in wrath shortened his days, because that by unlawful means he attained 
Hist. Magd. cent. 5. cap. 10  to that dignity to be B. of Constantinople. The Synodicke letter of Petrus Moggus B. of Alexandria written to Flavitas, and pondered by his successor Euphemius, wherein Petrus Moggus accurseth the Council of Chalcedon, it will clearly prove inconstancy in Petrus Moggus, but not a fault in Acatius: for many 
Evagr. lib. 3. cap. 23.  are like unto dogs, who return unto their vomit again, & this blame must rest in the bosom of fickle & unconstant men, & not in the bosom of honest men who are deceived by them.  
Euphemius succeeded to Flavitas, & ministered under the reign 
Euphemius  of Zeno and Anastatius, & would not compleet the ceremonies of the inaugurationn of Anastatius until the time that by his oath 
Hist. Magd. cent. 4. cap. 10.  and hand writ, he promised to be a desender of the true faith & of the acts of the Council of Chalcedon. This 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 again the name of Foelix B. of Rome into the catalogue of bishops, which was razed & canceled by Acatius one of his predecessors.   

patriarchs of Alexandria.  
THEOPHILUS ministered in Alexandria in the dayess of Theodosius, and of his sons Arcadius and Honorius, a man 
Theophilus.  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 fought betwixt Theodosius and 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 to him. After this, he can not keep friendship with Isidorus, whom he intended once to have preferred, but upon a light occasion cast him off, and excommunicated him, because Isidorus would not deliver to him the money left in testementall legacy to be distributed to the poor. This money which Theoplnlus sister had left to the use foresaid, 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 
Sozom. lib. 8 cap. 12.  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 were 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 Longifratres of the injury that Theophilus had 
Sozom. ibid.  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 travails, for he hated them, and finding that there was 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. Longi fratres fled to Constantinople to complain to the Emperor Arcadius of the maliciousness of Theophilus, and they were humanly and courteously received by Chrysostome, 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 & Schethis the malice of Theophilus was not unknown. And 500 of them (especially such as were Anthropomorphite) came from the wilderness of N●…ia, of intention to have slain Theophilus, but he met them, & with gentle and flattering 
Socrat. lib. 6. cap. 7.  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 liken●…sse of a man's body. Therefore they desir●…d 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 pract●…se of his malice was against john Chrysostome B. of Constantinople, whom he hated, because he had received & courteously entreated Isidorus, & Longi fratres, who came to Constantinople, of intention to accus●… 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 moou●…d him to gather a Council in Cyprus for damning the books of Origen, and to w●…ite to john Chrys●…stome, that he should do the like in his bou●…ds: but Chrysostome took little regard of the Council of Epiphanius, other things were more necessare then to trouble the memorial of a man that was dead long ago. Theophilus was glad to have this vantage, that Epiphanius a man of g●…eat account was on his side, and so soon as he found that Eudoxia the Emperor A●…cadius 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 Theophtlus two chief procurers of it.  
●…yrillus the nephew of Theophtlus of his brother's side, succeeded 
Cyrillus.  to Theophtlus, and ministered 32. years: a man learned, zealou●… an lactive: his ministration was under the reigns of Theodo●…s 2, & Valentinian 3. He was an adverfare to here●…ques, in his days, especially to Nestorius B. of Constantinople. who denied the personal union of the divine and human Nature in CHRIST, whose opinion as heretical, was damned in the Council of Ephesas. Cyrillus carried some greater pomp & majesty than became the preachers of the humility of CHRIST'S cross. For he revenged the injury that the Lewes had done unto Christians in the night time, by setting upon their Synagogues, slaying a great number of them, banishing others, & distributing their substance as a prey to the multitude that followed 
〈◊〉. lib. 7: cap. 13.  him. The jews had dwelled in Alexandria from the days of Alexander the great to that time, but now by fury of Cyrillus they were vtte●…ly undone and scattered. Orestes the deputy of Theodosius 2. was in the town, to whom Cy●…illus would not complain of the injury done by the jews against Christians, but at his own hand usurping the office of the civil Magistrate he set upon the jews, slew, scattered & spoiled them, as hath been above mentioned. This was the ground of unsupportable discord betwixt Orestes and Cyrillus, in so much, that 500 Monks of Nitria came out of the wilderness to Alexandria,, to support 
〈◊〉. lib. 7. cap. 14.  Cyrillus their bishop: One of them called Ammonius wounded the governor Orestes, and when he was taken & 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 to a superiority over their brothers, but Cyrillus B. of Alexandria plainly pretended to a superiority over civil Magistrates. This moved Socrates writing of Coeles●…inus 1, to say, that the bishops of Rome and Alexandria had stepped beyond the limits of priesthood, to the affectation of an external domination. The bishops of Rome kept 
〈◊〉. lib. 7. 〈◊〉. 1 1  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. Mark what Gelasius writeth, that before the coming 
〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of CHRIST some persons, such as Melchisedeck, were both Kings and Priests. This (saith he) Satan imitating in his members would have Pagan Emperors to be called Pontisicesmaximi, & Imperatores: but when he came who was indeed both King & Priest, (to wit) CHRIST, neither did the King take upon him the priestly dignity, neither the priest the kingly authority.  
Dioscorus, who succeeded to Cyrillus, his name is to be read in the catalogue of heretics, but Proterius was the true successor, 
Prote●…ius.  in regard he kept the faith, but he was cruelly slain by the 
Hest. Magd. cent. 5. cap. 10  favourers of Dioscorus, immediately after the death of the Empetour Martianus.  
Timotheus Salophaciolus ministered in Alexandria 23 years, 6, 
Timotheus Salophaciolus. evagr. lib. 2. cap. 1 1  months, in the days of Zeno & Basihscus, Albeit Basihscus advanced another Timotheus, furnamed Aelurus to be B. of Alexandria, yet when Zeno was restored to his sovereignty again Salophaciolus received his place again.  
After Timotheus Salophaciolus followed joannes Tabennesiota whom the Emp. Zeno justly hated for his perjury: for he came 
Io annes Tabennesiotu. Hist. Magd. cen. 5. ca 10  ambassador to the Emperor & craved, that when their B. was dead, the Church of Alexandria might have liberty to choose their own bishop: the Emp. suspected that he was ambitiously suiting the place to himself, & therefore did bind him with an oath, that when the place should happen to vaike, he should make no moyen to possess himself into that room: but he did the contrary & accepted the place: therefore the Emp. Zen●… banished him: he fled to Foelix B. of Rome, who being misinformed by joannes 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 emperors letter assured him of the contrary, that he was banished for perjury. Petrus Moggus who followed, is to be reckoned in an other catalogue.   

patriarchs of Antiochia.  
To Flavianus in Antiochia succeeded Porphyrius, whose ordination 
Porphyrius Socrat. lib. 7. cap. 9  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 stage plays in Daphue. He consented to the deposition of john Chrysostome. No Man whom I have read, maketh reverent record of him, except Theodoretus, who possibly doth not examine him narrowly, but for the dignity 
Theodorot. lib. 5. cap. 35  of his place letteth him pass with a note of commendation.  
After Porphyrius succeeded Alexander, a man much commended by Theod. for eloquence, but more for peace: for he was 
alexander  not only an instrument to quiet the estate of his own Church of Antiochia, but also to quiet the estate of other Churches, and he was the fi●…st who inserted the name of john Chrysostome into the catalogue of holy bishops, and pe●…swaded others to do the same. Theodotus was his successor 4. years, of whom little is 
Theodotus. Ioa●…nes G●…mmaticas.  written.  
To Theodotus succeeded joannes Gram●…aticus & ministered 18. year. In his time the Council of Ephesus was assembled by Theodosius 2. and Valentinian 3. In it there was a pitiful distraction betwixt john B of Antiochia and Cyrillus B. of Alexandria for a light c●…se. Not because John B. of Antiochia favoured the her●…sie of N●…storius: but in r●…spect he thought Cyrillus too hasty in giving out a definitiu. sentence before the full number of his brethren were assembled together. This dissension was afterward reconcil●…d, and joannes sent to Cyrillus Paulus Emisenus, and craved his f●…iendship, and was reconciled with him.  
Domnus the successor of I●…annes was an unconstant man. He 
Domnus.  consented to the deposition of Eutyches. and afterward in the Council called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he consented to th●… reposition of Euty●…hes. He received a just recompense of his unconstancy: for the second Council of Ephesus deposed him, and ordained Maximus B. of Antiochia  
Maximns was admitted B. of Antiochia by the second Council 
Maximu●…  of Ephesus. H●…e was present at the Council of Chalcedon, whereinto 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. and to the admission 
〈◊〉. lib. 2. cap ultim●….  of Maximus, which thing came to pass by this occasion, Leo B, 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 
〈◊〉. Magd. 〈◊〉. 5. ●…ap. 10.  pr●…sidents in the Council of Chalcedon: therefore they overpassed lightly, and with allowance any fact that was done by the B. 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 
Martyrius.  Constantmople for necessary affairs of his own Church, Petrus Gnapheus stale away the hearts of the people from him, so that at his returning he was compelled to leave Antiochia, with this goodnight, 
Theo●… 〈◊〉 lib. 1.  I forsake a disobedient Clergy, arebellious people, and a defiled Church, reserving unto myself the dignity of Priesthood.  
Petrus Gnapheus for his deserts is worthy to be reakoned in 
Petrus Gnapheus.  the roll of heretics. First, he supplanted Martyrius by vnhon●…st means in the days of the Emperor Leo. Secondly he ordained a clause to be added to that part of the Liturgy, which is called trisagios, sanctus Deus, sanctus fortis, sanctus immortalis. To this (I say) he added, qui crucifi●…us est pro nobis, which 
Hi●…. Mag●…. ●…nt. 5. cap. 10  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 honours unto the Virgin MARIE, and ordained that her name should be in 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 Chaloedon, and was banished the second time by the Emperor Zeno, and excommunicate by F●…lix B. of Rome, & Acatius B. of Constantinople. Stephanus succeeded 
Stephanus.  in his room, and was incontinent made out of the way by the faction of Gnapheus. Calandion succeeded to Stephanus, and he 
Calandion  likewise was banished by the Emperor Zeno. In end Petrus Gnapheus subscribed the henoticke letters of Zeno (these were letters containing a sum of the true faith, an approbation of godly Councils, and a protestation of unity with godly Bishops) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the greek language signifieth unitive or coniunctive, and henoticke letters were letters to procure peace and union in the Church. By these means Gnapheus obtained his place again, and is reakoned in the Catalogue of Bishops only for the subscription of the emperors henoticke letters.   

patriarchs of Jerusalem.  
To Cyrillus succeeded joannes Nepos. After him Polythronius ministered in jerusalem. He was oft accused, and oftentimes 
joannes Nepos. Polythronius.  absolved. His chief accusation was this, that he counted hims●…lfe the supreme bishop of all bishops. Sixtus 3. B. 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 8. ambassadors to Jerusalem: a Conncill of 70. bishops was gathered, & Polyth●…onius was found innocent. Notwithstanding he was convict of some other faults, nam●…ly that he refused to consecrate a Church until 10. 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 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.  
To him succeeded juvenalis, whose unconstancy GOD iusily punished. He was present at the first Council of Ephesus, & consented 
juvenalis.  to the excommunication of Nestorius. He was present likewise at the second Council of Ephesus, and consented to the restitution of Eutyches. He was deposed in the Council of 
〈◊〉. lib. 〈◊〉. cap. 10.  Chalcedon, & received in favour again after 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 arose up against him, and desired him to accurse the Council of Chalcedon, which when he refused to do, they choosed another bishop called Theodosius: but the Emperor Martianus commandment was straight to fetch Theodosius alive unto him: therefore he fled, and Juvenalis returned again unto his place. The names of Anastatius and Martyrius who followed juvenalis, for their assenting to Basiliscus, and to Petrus Gnapheus 
Ana●…tatius. Mattyrius.  are not worthy to be insert in this catalogue.   

Of other Pastors and Doctors.  
THeodoritus was B. of Cyrus a town in Syria, whose builder seems to have been Cyrus' King of Persia, a man of excellent learning, lived under the Emperors, Theodosius 2. Valentinian 
Theodoritus.  3. and Martianus. He had the oversight of eighty parishes lying within his ample diocie. He is bold to affirm in a cerraine 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 extraordinare love he carried toward his own Patriarch john B. of Antiochia. For like as he accompanied him to the Council of Ephesus, so likewise he concurred with him in the deposition of Cyrillus B. of Alexandria, and Memnon B. of Ephesus: but the Council gathered at Ephesus took trial in the cause of Cyrillus and Memnon, and absolved them, and damned john B. of Antiochia, & his complices, Theodoritus was one of the number. The second trouble followed upon the neck of the first: for by instigation of his patriarch John he wrote against the 12 heads or 12. 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 B. 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 had pronounced Anathema against the errors of Nestorius and Eutyches, they in like manner absolved him. And finally after his death in the 5, general Council, his writings against the 12. heads of Cyrillus were damned. All these troubles proceeded from one and the selfsame 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 
Theod. dialogi 1. cap. 8.  changing of the divine Nature into the human Nature, or the human 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: he continued at least 30 years in his ministry, and ended his life as is supponed, under the reign of Leo the first.  
Augustine in his young years was infected with the error of 
Augustinus.  the Manicheans. His mother Monica watered her face many times with tears, in her prayers begging at GOD his conuersione to the truth. GOD heard her prayers: he was sent to Milan to be a teacher of Rhetoric, by the preaching of Ambrose B. of Milan, and the devote behaviour of the people in singing Psalms to the praise of GOD, 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 vnsp●…akable delight, Also with the reading of the life of Antonius the eremite, he was wonderfully moved, & beg●…n to dislike his former conversation, which he had spent in worldly ple●…sures, and went unto a quiet garden, accompanied with Alipius: with many tears he bewa●…led the insolency of his bypassed conversation, wishing the time to be now come, whereinto without farther delay his soul should be watered with the dew of the converting grace of GOD. And as he 
August. 〈◊〉 lib. 8. cap. 12.  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 heating, 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, and could see no body, he knew it to be a celestial admonition warning him to take up the book of holy Scriptu●…e (which he had in the garden with him) and read. Now the first place that fe●…l in his hands 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 
Rom. 13. ver. 13, 14  Lord Jesus Christ, and take no thought of the flesh, to fulfil the l●…stes thereof. At the reading whereof he was so fully resolved to forsake the vanities of the world, & to become a Christian that immediately thereafter he was baptised by Ambrose B. of Milan, with his compenion Alipius, and his son Adeodatus. After this he returned to Africa, and was coadjutor to Valerius B of Hip, as Chrys●…stome was to Flavianus in Antiochia: and ●…fter them also with extraordinary gifts of knowledge: but the writers of this time, especially Evagrius who concludeth his history with the death of Mauritius, bringeth in many famous men in this century, 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 Gross, or some other gross superstition. Zosymas a Monk is commended by him for his prophetical 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 Ass had borne to the ports of Caesarea. No man is so senseless, or ignorant, but may perceive that this lying miracle is brought in, to the confirmation 
Evagr lib. 4. cap. 26.  of the excellency of the monastic life The miracle of Thomas B of Apamea, tendeth to the adoration of the tree of the Crosse. The miracle of the fire that came out of Barsaunphius shop 
Idem lib. 4. cap. 33.  at Gaza, & consumed the most part of them who were in company with Eustochius B of Jerusalem, is a notable lie, and tendeth only to confirm superstitition. 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, 
Idem lib. 5. cap. 18. Idem lib. 6. cap. 22.  not so much for detestation of hypocrisy, Idolatry, and sorcery, as for worshipping the Image of the Virgin with a devote mind. The miracle of Simeones who in his youth 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, said with branches of trees 68 years: this fable whereunto it tendeth all men do see. And finally the golden Cross sent by 
Idem lib. 6. cap. 21.  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 Cosroes, and his wife Sirrah, clearly proporteth. No we let the judicious Reader pardon me in pre●…ermitting many things written by others, lest I should weary them by filling their ears with fables and lies    

CHAP. III. Of Heresies.  
IN this and the next century, I find that the error of Eutyches is like unto a root of bitterness, 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, but this belongeth to the seventh century. In this century a great number of people, especially of Monks, favouring the heresy of Eutyches spoke against the Council of Chalcedone, these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they had no principal head upon 
Acephali.  whom they depended and they were ante●…iour to Anthimus, or Anthimius B. of Constantinople, and to Theodosius B. of Alexandria, and Severus B. of Antiochia: therefore they were not called Anthimians, Theodosians, or Severues, but indeed they might have been called Eutychians: always the vulgar name given unto them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Another branch, which sprang up from the root of Eutyches 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  heresy was the error of those who supponed that the flesh of CHRIST was void of all kind of human infirmity, expressly contradicting holy Scriptures, which attributeth to the body of CHRIST hunger and weariness, and other infirmities, which 
Matth. 4. joan. 4.  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 eat and drink as he did after his ●…esurrection, but he had no necessity of eating and drinking, but the verity of his death stoppeth the mouths of these heretics: for CHRIST was content to taste of all our infirmities, death itself not except, that we might know he will be a merciful 
Heb. 5. verse, 2.  high Priest, because he hath tasted of our infirmities, and can have compassion of 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.  
In this century the defenders of the books of Origenc, such 
Originist●….  as Theodorus Ascidas B. of Caesarea Cappadocia, and the Monks of Nova Laura, whom Eustochius B. of Jerusalem ejected out of their monasteries were counted heretics, as will be declared hereafter (Godwilling in the head of Councils.  
Finally, there were some heretics, who durst derogate 
〈◊〉  perfection of knowledge to the Son of GOD in his divine Nature: these were called Agnoitae, whom I leave as buried in the dust, and according to their name, never worthy to have been known in the world.   

CHAP. FOUR Of Councils.  
THE schism that fell out in the election of Symmachus 
The council of R●…venna.  was the cause of the gathering of the Council of Ravenna. Laurentius was his competitor. In this Council it was found that Symmachus was first ordained, and that the most part both of Clergy and people adher●…d to him: therefore he was declared to be bishop of Rome and Lanrentius was ordained bishop of Nuceria.  
The multiplied number of Councils in Symmachus time, all 
Six Councils holden at Rome in Symmach●… time.  convened by the authority of Theodoricus King of Goths, who reigned in Italy. All this number of Councils (I say) was assembled for matters of little importance, except the fourth and fifth Council, whereinto a lible 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 Pricst should be judged by no man, but his doings should be examined only before the Trihunall of GOD. Mark how this matter goeth: the bishops 
Hi●… Magd. ●…nt 6. ●…ap. 9  of Rome are lying under the feet of the Goths, neither have they liberty to assemble themselves together, except that licence be sought, and obtained from Theodori●…us King of Goths. Not withstanding supremacy that great Idol, whereat they aimed continually, runneth so high in their heads, that the flatterers of the bishop of Rome would absolve him, as a man whose actions came not under the judicature of mortal men. His accusers protested in write, that if the successors of PETER should b●…e judged by no man, then with the ●…est of the priui'edges of their chair, they had also a p●…iuiledge to sin, and to do what they pleased.  
The Councils of Spain called Ilerdensc, and Val●…ntinum, assembled 
The councils in Spain●…●…alled ●…alled Ilerdense & 〈◊〉  in Valentia are very obscure Councils. In the one ●…ight bishops were present: in the other six bishops. Many new and superstitious 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 sestivitie of john the Bap●…st, and betwixt the days of the Aduent of our LORD, and the days called Epiphania. In the other Councillit 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, where of it may be perceived, that the Gospel was read unto the people into a know●…e and intelligible language, else it could not work faith in the hearts of the hearers.  
In the twentieth year of the reign of the Emperor Anaslatius 
The council of Sid●…  a national Council was assembled at Sidon of eighty bishops, by the procurement of Xen●…as B. of Hierapolis, for undoing the Council of Chalcedone. The Emperor had all eadie banished Euphemius, and Macedonius bishops of Constantinople, Yet he found that Flavianus B. of Antiochia, and Helias bishop of jerusalem altogether disliked and reproved his proceedings, neither could they admit the law of oblinion, called in the Greek language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Emperor would have brought in, to pacify controversies in the Church, as civil controversies, at some times have been pacifi●…d: for this cause the Emperor Aanastatius set himself directly against the truth of GOD, and gathered this Council, to undo the authority of the Council of Chalcedone. Flavianus, & Helias would not be present at this ungodly Council, whereinto they damned the Council of Chalcedone, yet they abstained from damning Flavianus, and Helias, for a time. Nevertheless by continual accusations of these two bishops, as if they had been mockers of all the emperors doings, they procured their banishment, as hath been declared in the preceding history.  
In the 22. year of the reign of Anasta●…us, and under the reign of Clodoveus King of France, convened 32. bishops in the 
The first Council of Aurelia.  town of Aur●…lia, 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 Councils.  
The two former Councils assembled in Spain, namely Ilerdense, 
The Co●…cill of Gerunda and Casaraugusta  and Valentinum, were under the reign of Theodoricus. Now these two Gerundense and Casaraugustanum are ce●…ebrated under the same King, to wit, Theodo●…us of the nation of the Goths reigning in Spain. In Gerunda seven bishops convened, made Ecclesiastical constitutrons, chiefly anent Baptism, that Catechumeni should be baptised on Pas●…he day, and at Pentecoste, when most s●…lemne conventions of people were gathered. They who were under inf●…mitie and sickness, might be baptised 
Canon 4.  at any time, and the infant, which was likely to die, mightlee 
Canon, 5.  baptised that same day where into it was borne. In Caesaraugusta elenen bishops seem to have been convened. They forbid 
Canon, 2.  fasting upon the LORDS day, for supersution, 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 Matichean heretics, who were accust●…med to fast upon the Lord's day.  
In the days of Hormisda by the mandate of Theodoricus King 
The Council of Rome  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 convened at Heraclea for deciding controversies in religion. Many bishops resorted to Heraclea above 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, whereinto the error of Eutyches is damned of new again, and ambassad ours are ordained to be sent to Anastatius the Emperor, and to the bishop of Constantinople, to divert them, if possible were from the error of Eutyches, but how in humanly 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 
The Council of Constantinople Hist. Magd. cont. 6 cap. 9  in Constantinople by joannes Cappadox. Many grievous accusations were given in against Severus B. of Antiochia, 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 h●…e uttered many blasphemous speeches against the Council of Chalcedone. 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 
The Synod of Syriasecund▪  in Syriasecunda accused Severus of bloody cruelty, & oppression, in besieging of monasteries slaying the Monks, & spoiling their goods. The like accusation was given in against Peter B. of Apamea, which accusations being sufficiently proved by unsuspect witnesses this Council damned Severus, & Petrus B. of Apamea.  
In the fifth year of King Abnaricus was the second Council of Toledo convened, partly for renewing the ancient constitutions 
The second Council of Toledo.  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 18. years of age, neither to the office of Deacon, before they were 25. years old, and at the beginning of their admission to the office of a Subdeacon, namely when t●…ey ●…re full 18. 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 
Canon. 1.  of continency, are tolerated by the first Canon of the second Council of Toledo to marry.  
In the year of our LORD 551, and in the 24. year of the 
The 5. general council holden at Constantinople.  reign of the Emperor justinian, was a general Council assembled at Constantinople. The principal causes of this meeting are expressly set down by Evagrius lib. 4. cap. 38. First in re●…pect 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 B. of jerusalem had dealt cruelly, and inhumanly with his brethren, to pacify this controversy was this Council convened: Also great disputation was in the Church anent the books of Origen, of Theodorus B. of Mopsuesta, and some writings of Theodoritus B. of Cyrus, and Ibas B. of Edessa: this was the second cause of this great 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: That 〈◊〉 as JOSIAS not only punished Idolatrous Priests who were 
2. Reg 23. vers. 16.  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. This was thought by the Fathers of the Council to be pertinently spoken, & when his answer came to the ears 
Evag. lib. 4. cap. 38.  of the Emperor justinian, he appointed that he should be or deined bishop of Constantinople, for Menas died suddenly in time of the Council. Vigilius B. of Rome was in Constantinople in time of this Council, but would not be present at the Council, lest 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 thi●… effect, That the writings of Theodorus B. of Mopsuesta were utterly condemned, and the replies of Theodoretus to the 12. heads of Cyrilus, together with the letter of Ibas written to Maris a Persian were damned. Finally the errors of Origen were damned, and Theodorus Ascidas, together with the Monks of Nova Laura, who defended the errors of Origen, all were excommunicated, and the 4. preceding general Councils 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 dipiycha. And the ancients both of Clergy & people, assured the Emperor justinian that the name of Theodorus was razed out of the roll of holy bishops before their time.  
Under the reign of Childebertus King of France, were frequent 
The second, third, fourth and fifth Councils of Aurelia.  meetings of Bishops in Aurelia a town of France commonly called Orleans. Many superstitious constitutions were hatched amongst them, especially anent prohibition of marriage, for this doctrine of Devils had now gotten great upper hand in the West. The verse of Homer may be written in the frontispiece of these Councils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, It is a shame to tarry long, and to return empty. If they met so oft, some fruits 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 traveling 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 Councils 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.  
In the second Council simony is damned, & the receiving 
Canon, 4.  of money for admitting a man to a spiritual office is utterly detested.  
In the third Council perjury is abhorred in a man 
Canon 8.  having a spiritual calling, but softly punished by 2. years excluding of him from the communion.  
In the fourth Council, it is ordained that in the offering of 
Canon, 4.  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.  
In the fifth Council it is condescended, that no man shall 
Canon 10.  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 anent the keeping of Pasche day and Lent, anent the prohibition of marriage betwixt Christians and unconverted jews, anent servants not to be admitted to Ecclesiastical orders, anent assemblies to be at the least yearly convocated by bishops, anent 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 Fathers who were present at the Council, of Aurelia, convened also 
The council of 〈◊〉.  in the Council of 〈◊〉 & ordained that no man should presume to the office of a bishop by the favour of m●…n 〈◊〉, but by the merits of an honest and 〈◊〉.  
That the dead body of a bishop in time of 〈◊〉 〈◊〉 not be covered with the pall, otherwise called Opertor●… 〈◊〉 corporis which covered the Altar, lest the honour done to the body, should be a polluting of the Altar with many other constitutions, which of purpose I overpass with silence  
Under the reign of Aribertus King of France, a Council was 
The council of Tours. Canon 5.  assembled at Tours. In this Council it was ordained, that the Clergy & people in every Congregation should provide support for their own poor, & 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 leavealso 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 
Canon 13.  his wife as his sister, and that he should no manner of way company with her, and for this cause he should have Presbyters, & 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 overpass this Canon without a censure Now let us hear what Censura saith. Intellige hunc Canonem vixta usum Orientalis ecclesia, in qua co●…iugatus promovebatur adsacerdotium: 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 bishops 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,  
Moreover, it was statute, and ordained, that no Priest, or Monk should receive in bed with him another Priest or Monk, 
Canon 15.  to the end they might be so unreproovable, that they would abstain from all appearance of evil.  
In this Council was set down very strict prohibitions, that no man should oppress the Church, and convert unto his own use 
Canon, 25.  any thing duly belonging to them, lest he incurrethemalediction 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.  
In the Council holden at Paris, order was taken concerning 
The council of Paris.  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 foresaid, to become bishop in any place.  
Recaredus King of Spain, and of the descent of the Goths, who 
The third Council of 〈◊〉.  were miserably infected with the Arrian heresy, assen bled 2 Council of 62. bishops at Toledo, where he renounced the Ar●… heresy, and embraced the true faith, and the whole nation of the West Goths in Spain did the like, about the yeeee of our LORD 585. 
Hist. Magd. 〈◊〉. 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 B 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.  
The first Council of Matiscon was assembled about the time 
Three Councils at Matis●…. Canon. 8.  of Pelagius 2, as the second Tome of Councils recordeth. In it commandment was given, that no man of the Clergy should cite another man having a spiritual office before a seculare judge.  
And that a bishop or Presbyter should not entangle himself 
Canon 11.  with carnal lust, 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 24. year of the reign of Gunthrannus king of France. In it complaint was made, that Baptism was ministered usually upon ●…ry holy day, insomuch, that upon Pasche day, scarce were two or 
Canon 3.  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, Pasche and Whitsonday.  
Also it was statute and ordained, that the Sacrament of the altar should be ministered before any communicant person had 
Canon 6.  tasted of meat or drink.  
That no person who fleeth to the Church as to a city of refuge, be drawn back again by violence, from the bosom of 
Canon 8.  the Church, or be harmed into that holy place.  
That a bishop must not be attached before a secular judge. 
Canon 9   
That the houses of bishops shall be kept holy with exercises 
Canon 13.  of prayers and singing of Psalms, and shall not be defiled with the barking of dogs, and muting of hankes.  
That seculare men shall do reucrence to those who are of 
Canon 15.  the Clergy, even unto the lowest degree of them, in such sort that if the secular man do meet any of the Clergy walking on foot, he shall honour him by uncovering his head: but if the seculare 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 Church man: this age smelleth of Antichristian pride.  
In the third Council at Matiscon there is nothing to be read but a contentious disputation betwixt two bishops, Palladius & Bertramus, & foolish questions scarce worthy to be disputed in Grammar schools, Whether or no a woman may be called homo. 
A Council at Rome.   
In the year of our Lord 595, & in the 13. year of the reign of the Emp. Mauritius, Gregorius 1. bishop of Rome assembled a Council at Rome of 24. bishops, 34. presbyters, whereinto first of all he confirmed the first four general Councils.  
He ordained that at the celebration of the Mass there should be less singing & more reading of Psalms and Gospel, because weak people transported with the delight of a sweet & 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 of Rome, but that Presbyters, Deacons, or Monks should be witnesses of the honesty of their secret conversation  
And that the bear whereinto the body of the B. of Rome is brought forth to be buried shall not be one. spread with any coue●…ing 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, voluntarlly 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 S. PETER is buried, pronounced many Anathems, whereinto the rest of the assembly with uniform consent, said, Amen. Amongst the rest, the Presbyter or Deacon, who marrieth a wise is delivered to the devil, and a man who marrieth his own spir●…tuall 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 Councils which I have overpassed with silence, such as Gradense, Bracearense, Lateranense, Lugdunense, Pictaviense, Metense: lest I should over charge a little book with an unnecessary burden, or trouble the reader with reading of superstitious rites, damning of old heresies, and of every contentious disputation, more duly belonging to civil judges than to spiritual conventions, I reserre mine excuse in this to the wisdom of the judicious Reader.    

TREATISES BELONGING TO THE sixth CENTURIE.  

A TREATISE Of the worshipping of Images.  
IN the first 300. year of our LORD, Images were not admitted into places of adoration. In the fourth, fifth, and sixth century, they are admitted into temples, yet for the most part without opinion, that they should be worshipped, as the letter of Gregorius the first written to Serenus bishop of Marseill clea●…ely declareth. Now it is time to contend against Images, when they are come in such credit, that they are set up in temples and places of adoration.  
And first (Godwilling) I shall entreat of the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what difference is betwuixt them, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what differences are betwixt these three words, lest Idolaters should be left lurking under the sconces of words: when they are denuded of all other overlapping coverings, then will they lurk under the shadow of an ambiguous word, as a Fox straightly pursued, will lurk under the shadow of a fairne. In the second room, I intent to speak of the Images of the Gentiles. In the third room, of the Images of the jews, and last of all, of the Images of them who bear the name of Christians.  
First, concerning the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I affirm that the principal defenders of worshipping of Images of old, put no difference betwixt these two words: for Damascene, comparing Images to music instruments, he sayeth, That like 
Damas●…. oration●… 3. pro Ima●….  as the captive jews had instruments of music to praise GOD, so in like manner the Babylonians had instruments of music to praise their gods. In like manner, saith he, the Pagans had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby they honoured their gods, and Christians also have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby they do honour to the true God, and his Saints: and to bring in a more ancient testimony, Clemens Alexandrinus taketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one and the selfsame thing. 
Strom. lib. 6.   
Concerning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. First understand that the word ●…perdulia invented for the adoration to be done to the virgin MARIE is not a word used by any approved Author, who writeth in the Greek language the scholastic Doctors, who had already lost the purity of the Latin language, when they speak uncouth Greek, they expone themselves to the derision of all learned men. They who are acquainted with scripture language know there is no difference betwixt the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In one verse the service of GOD, and the service of an Idol, are both called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lue. 16. vers. 13. Gal. 4. vers. 8. . In like manner the worship done to the Gentile gods is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Ye served them. who indeed were not gods. The generality of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extended both to the service of God & man, no man is ignoran of it who is acquainted with the Greek language yea & a servile girl may in proper language be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Council of Frankford, I grant, putteth a difference betwixt Idols & Images, yet in such wise that they forbid adoration of Images, and they count Images worshipped to be Idols. The G●…ntiles liked Idolatry the better, because it was a b●…ood invented by the imaginations of their own he●…rts, according as the Apostle speaketh, They became vain●… in 
Rom. 1. 21  their own cogit●…tions.  
The Images of the Gentiles are damned by the Prophet HABACCUK in these words: What profiteth the Image? for the maker 
Habac. 2 vers. 18.  of it hath made it an Image. and a teacher of lies, though he that made it trust ther●…s, when he maketh dumb Idols. The Prophet damneth the Images of the Gentiles for many causes. First, because they are profitable for nothing, they cannot benefit their friend, neither can they noy their enemies, yea, and they cannot help themselves, when they are hewed down with Persian 
Isai. 46  axes, and the massy lumps of their gold, is laid upon the backs of Camels, groaning under the heavy burden, because they can make no support to themselves.  
The Gentiles contended with no less obstinacy of incorrigible minds, than the Papists in our days do, that their images were profitable for some good use, albeit there was no divinity in them, because they led them to a remembrance of their gods: but Augustine affirmeth the contrary, that Images lead not people unto their gods, but rather from their gods. In 
August. psal. 113 others real●…on 115.  witness whereof, when the Image of the Sun was placed in the temple, albeit the Sun itself did shine clearly at the window, yet the Pagans turned their backs to the Sun, and their faces toward the Image of the Sun: so were they not led to the worshipping of their gods, but rather from their worshipping by Images.  
The substance of their Images was gold, silver, wood, stone, or some other corruptible matter, the form was fashiomed according to the pleasure of the craftsman, who made them. For the most part the gods of the Gentiles had the similitude of men, and for this cause the portraiture of jupiter fashioned by an artificer in Lybia, was as far different from the portraiture of jupiter form by an European craftsman, as the men of Lybia in colour, hair, grandeur of lips, and ampleness of breathing parts they are different from the men of Europe: so were the gods of Lybia black in colour, with curling hair, & the gods in Europe had the colour, hair, & proportion of European men. Better it had been to have renewed men according to the likeness of GOD, than to have fashioned their gods according to the likeness of men, yea & greater vanity than this was in forming their gods, at sometime the similitude of a man was mixed with the similitue of a beast, to furnish out the effigy of their gods. jupiter Amminius was form with the body of a man, but with the head of a Ram. Dagon whom the Philistims worshipped, had the similitude of a man in the uppermost parts, but the similitude of a fish in the lower parts of his body. And Pan the god of shepherds was pictured with horns in his head, with the feet of goats, and rough in all i●… body, as if he had been overlapped with the skin of an unshorn Ram. They became vain in their imaginations and their foolish heart 
Rom. 1. vers. 21.  was full of darkness. Yea, as the Prophet speaketh, the makers of them were like unto them: that is, senseless, blind and dead hearted, and so were the worshippers of them. 
Psal. 115.   
Against the Gentiles who were Idola●…ers, a woe is pronounced 
H●…ba. 〈◊〉 vers. 11.  by the Prophet, in these words, Woe be to him that saith to the wood, awake, and to the dumb stone, arise up, etc. Let us take diligent attendance to these words, because GOD hath spoken them by the mouth of his Prophet. The Gentiles excused their Idolatry, so did the Iewes theirs, and the Papists will seem to honour GOD and his Saints in their Images, but le●… all flesh be dumb and silent, & hear what the LORD speaketh from his Sanctuary, Woe be to him, that saith to wood, awake. The Pagans, jews and Papists are like vn●…o Adoniiah, joab, and Abiathar. These were all banque●…ting together, & every one of them strengthened another in their foolish course and they all said with one cons●…nt, God save King Adonniah. But there was another kind of conference 
1. R●…g. 1.  in the chamber of King DAVID, which did undo all their conferences and appointed that SALOMON should reign: ●…n so notwithstanding of all the foolish excuses wherewith Gentiles jews and Papists excuse their Idolatry, GOD is like vn●…o hi●…elfe, and he 〈◊〉 a w●…e against it.  
T●…e ●…stes think 〈◊〉 〈◊〉 fully s●…tisfied both GOD and good men, when they grant there is no di●…initie in the Image, and in substance it is a corruptible thing, and the portraiture of it is fashioned by the hand of the Craftsmen. Did not the Gen●…les as much? Did not Plato count the Images of most precious substance, most unprofitable to the people? Did not Fabius Maximus despis the Idols of Tarentum as angry Images against their own people, who depended upon them? Did not the Poet grant, that it lay in the artificers hand, either to make a bench, or a god of the wild fig tree, that came into his hands, the verses are vulgarly known, and in all men's mouths.  
Olim truncus eram ficulinus inutile lignum:  
cum faber incertus scamnum, facerétne Priapum  
Maluit esse Deum.—  
Yea & Marcus Varro, whose testimony August. citeth lib. 4. de Civitate Dei, he said, Qui primi civitatibus simulachr a invexerunt, & metum dempserant, & errorem addiderunt: that is to say, The first in bringers of images into cities, they emptied cities of the fear of GOD, and filled them with error. If a short description of some vanity of images could exonere men from the blame of Idolatry, then might the Gentiles also be freed from the vile imputation of Idolatry.  
The Idolatry of the Jews fraughted not only with vanity, but also with unthankfulness, and a contempt of the law of GOD proclaimed from mount Sinai, doth lead us unto a deeper consideration of the vileness of Idolatry. The golden Calf, which they worshipped in the wilderness, and the stair of Remphan, declare, that the nature of man is so prone and bend to Idolatry, that we are bend to follow the sins of those people, who hath been most hateful enemies unto us. The 
Exod. 32. Acts 7. vers. 43.  Egyptians were grievous oppressors of GOD'S people, nevertheless the jews followed their Idolatry, in worshipping the Calf. On the other part the Moabites and Ammanites hired Balaam 
Numb. 32. vers. 24. M c. 6. verse 5. Amos 5. vers. 25.  to curse them. Notwithstanding of all this, they took up in the wilnernesse the tabernacle of Moloch, and the star of Rempham, figures which they made to worship them. It is an unsupportable mischief, and a remeadilesse malady lurking in our corrupt nature, when we are bend to follow the sins of people who hate us, and wishes all kind of harm to us both in soul and body, so that learned men upon great considerations had called Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the mad bentnesse upon Idols.  
When the Apostle PAUL is making a particular enumeration 
1. Cor. 10 vers. 7, 8, 9, 10.  of the sins which the jews committed in the wilderness, namely, Idolatry, fornication, tempting of Christ, and murmuring, remember that Idolatry is set in the first place, as the very fountain of all apostasy and defection from GOD. For like as in a matrimonial contract betwixt man and woman, when the principal head of the contract is broken, and a woman hath given her affection and body to anotherman, all the rest of the points of the contract which are subordinate to this, will easily be dissolved: even so, if Idolatry once take place in our hearts, so that we give the glory of God to creatures, all other defection will easily ensue and follow. Therefore in the days of josua, when the people were zealous for the glory 
josu. 22.  of God, they could not abide any kind of appearance of defection from the true worship of God: but alas it fareth with zeal, as it doth with a tear that is soon dried up, so doth the zeal to the glory of God hastily vanish from amongst the children of men.  
Moreover it is diligently to be marked, that the Lord is very strict and precise in the matter of his worshipping, not only forbidding to worship the gods of the Canaanites, but also forbidding to worship the true God after the form of the●… bade 
Deut. 12. vers. 4.  worshipping, but only according to the rule of his own blessed Commandment. And for this cause the ten Tribes of Israel, because they worshipped not God in jerusalem, but offered sacrifices upon the altars of Bethel Gilgal, and B●…sheba, they are counted of God as profane Aethiopians, & people who were 
Amos 9 vers. 7.  strangers from the covenant of God. Therefore in the matter of divine worship, let these two rules continually be set before our eyes. First to worship God alanerly, and not his creatures, secondly, to worship him according to the r●…le of his own Commandment alanerly.  
Finally, amongst the rest of the unhappy manners of the nation of the Jews, it is to be noted, that when outward Idolatry seemed to be forsaken amongst them, so that they were content rather to sacrifice their lives, than to suffer the Images of the Roman Emperors to be set up in their Temple, At this 
Ios●…ph. de bell. juduc. lib. 2.  same time (I say) they were defiled with inward Idolatry, which is most abominable of all other Idolatries. For the Idol of all Idols is this, when a man maketh an Idol of himself, preferring himself too God. & his own will to the Commandment of God, & his own wisdom to the misdome of God manifested to the world by his own dear Son jesus Christ, but so it is, that the nation of the jews, at that same time when they foe sook the worshipping of Idols made with men's hands, they forsook also the Shepherd of their souls even the true MESSIAS, & preferred a murderer to him. Whereof this con●…lusion may b●…e justly inferred, that Idolatry is not rightly fortaken, except all idols both outward and inward be laid aside.  
Many w●…rnings the people of the jews goat, to beware of Idolat●…ie, yea the LORD threatened them, that incace they would provoke the LORD to anger by things that were not 
Deut. 32. vers. 21.  Gods, 〈◊〉 LORD also would provoke them to ange●… by a people that was not a people. But when no warning could avail, the LORD cast them off into a reprobate mind, and received the G●…ntiles to be his peculiar people. But at our very first entry we have this warning to be humble and obedient, lest he who spared not the natural branches, how much less will he spare 
Rom. 11. vers. 21.  us, if we make defection.  
In the last head, I have to entreat concerning the Images of the Roman Church, which in the sixth century were received into places of adoration, yea, and a little after were adored, and worshipped & finally, the adoration of Images got allowance in general Councils. Now seeing I am not entreating of Images made for ornament, or for memory of civil actions, but only of adoration, and the inbringing of them into places of adoration. Let us remember that the Apostles were faithful dispensators of those things, which they received from CHRIST, whether it was for the feeding of the bodies, or of the souls of CHRIST'S people, when they received barley loaves blessed by 
joan. 6.  CHRIST'S mouth, and miraculously multiplied, they distributed unto the people that same bread, and none other, which they received out of Christ's hands. In like manner they were faithful dispensato●…s of that spiritual food, which they received from CHRIST to feed the souls of his people unto eternal life. Now we never read, that CHRIST taught his Apostles by pictures & images in the knowledge of his eternal truth, neither that the Apostles taught any others to know GOD, and to follow the virtuous footsteps of the Saints, by presenting dumb be images unto their sight: therefore this form of teaching smelleth of novelty, and came not from CHRIST and his Apostles: for the Apostles received commandment from CHRIST to preach his 
Matt. 28.  word, and to minister his S●…cramentes, but not to present dumb images to the sight of the people, justly called by the Prophet HABACCUK doctors of lies. 
Habac. 2 vers. 18.   
Secondly, places of holy Scripture, both in the Old and New Testament, do so manisestly damn adoration of images, that the most obstinate desenders of worshipping of Images were compelled to leave Scripture, and take them to the authority of unwritten traditions, and Damascene expressly calleth the 
Damas●…. orat. 2. pro Imagini●….  worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he forgetteth not to remember the brazen Serpent, and the Cherubims, as the Papists of our days do continually, yet his conscience compelled him to acknowledge, that these similitudes were made for signification, and not for imitation or adoration, else how could he fly from Scripture to the naked warrant of unwritten tradition. I know the lie is no less repugnant to itself, than it is unto the truth, and all the shifting business of Damascene, to shroud the adoration of images, under some testimonies of Scripture are undone by that plain confession, that it is an unwritten tradition, else he would have said, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, both a written and unwritten tradition. The fables of Damascene, whereby he would prove the adoration of images are in absurdity beyond the fabils of Poets, even in their metamorphosis. For who can abide to read the hunting of Placidas, and the speaking of the beast that was hunted with a cross betwixt his horns, shining in brightness 
Damascen, orat. 3 pro Imagini●….  far beyond the splendour of the Sun, with such vanities and lies must the infirmity of a false doctrine be supported. But john Patriarch of jerusalem, who writeth Damascenes life, he writeth that Damascens hand was cut off by the Prince of the Saracens, and was miraculon●…y restored & healed again by invocation of the image of the Virgin MARIE. It is not likely, that Damascene who writeth the miracle of Placidas hunting, for confirmation of worshipping of images, that he could have pretermitted so great a miracle wrought for the restitution of a member of his own body, obtained by worshipping of an image, if it had been a miracle wrought indeed.  
But now to leave Damascene, & the Patriarch of jerusalem, the writer of the history of Damascenes life, who hath added unto the multiplied number of Damascenes lies, an heap laid above, to the end that his 3. orations pro Imagin●…bus may be like unto a measure full, & overrunning And to convert me to Councils, wherein as in victual houses and in barns, all store of Arguments are laid up that can serve for the apparent allowance of Images. I superside at this time to speak much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishops utterly damned the adoration of Images, and the setting of them up in places where GOD was worshipped, and that for three principal causes. First, because the making and bowing down to Images is expressly forbidden in Scripture, & namely in the 2. Commandment of the Decalogue. Secondly, because the picturing of CHRIST (who is both God and man) and representing of him by a similitude is a dividing of his two natures (so far as in us lseth) because his divine nature cannot be pictured, and his human nature should not be separated from his divine nature. Thirdly, because the writings of holy and ancient farhers, damned the worshipping of Images, such as Epiphanius, Nazianzenus, chrysostomus, Athanasius, Amphilochius, Theodorus bishop of Ancyra, and Eusebius Pamphili, whose grave sentences all damning adoration of Images, are most worthy to be read.  
In the rest of this Treatise, I shall set down (Godwilling) two opposite Councils, the one allowing the adoration of Images, the other disallowing it. The second Council of Nice under the Empress Irene ann. 789. gave full allowance to the adoration of Images, out of Asia, and Gracia, and some other parts: with the ambassadors of Adrian bishop of Rome, were assembled 350. bishops. On the other part, under the reign of Carolus Magnus Emperor of the West, ann. 794. a great Council was assembled at Francford de main, wherein the adoration of Images was utterly disallowed, and the arguments alleged in the second Council of Nice for adoration of Images, are clearly refuted in presence of Charles King of France and Emperor of the West, and Theophilactus and Stephanus ambassadors of the bishop of Rome. In these two opposite Councils, let the judicious Reader mark the great providence of GOD, who hath appointed, that there should be contradiction to the lying doctrine, so that they who love the truth of GOD have no need to follow a false doctrine, in regard there is no man that dare gainsay it. For I dare say, to the commendation of the Council of Francsord, that the Ibises of Egypt were never more ready to deuou●…e the flying Serpents of Arabia, so that they would not suffer them to light in the coasts of Egypt, than the Council of Francford was ready to undoc all the foolish arguments of the second Council of Nice, proving the adoration of Images.  
Before I set these Councils in opposite terms of contradiction, the one to the other, the preludie of the Council is worthy to be marked. Adrian bishop of Rome sent a letter to the second Council of Nice fraughted with lies, and affirming that the Emperor Constantine was a leper, that he endeavoured to cure his disease by shedding of innocent babes blood, that PETER and PAUL appeared to him in a vision by night, and bade him go, and be baptised by SILVESTER, 
Huseb de vi●… Constant. lib. 4.  and his disease should be healed, and that in remembrance of this benefit CONSTANTINE builded Churches in Rome, and adorned them with the Images of PETER and PAUL. The grounds of this letter containeth a mass of impudent lies. CONSTANTINE was not a leper, but a man gifted in soul, beautiful in body, and furnished with great gifts both of soul and body, and meet for great works, as EUSEBIUS witne●…eth, who lived in CONSTANTINE'S time, and was familiarly acquainted with him. Neither was he baptised by SILVESTER in Rome, but by EUSEBIUS in Nicomedia. For SILVESTER and MARCUS his successor were both dead, before that CONSTANTINE was baptised. The rest of his letter is like unto the sandy ground and fabulous narration whereupon it is grounded.  
The arguments of the second Council of Nice proving adoration of Images may be distributed into four ranks. Some are taken out of Scripture, others out of Fathers, the third rank from common reason, the fourth from miracles. If I propound their arguments into an intelligible order, and likewise the answers to them, I do a benefit to the Reader.  
The Cherubims, and the brazen Serpent were made by God's commandment, and the Cherubimes were seated in the place 
1 Argument.  of adoration: ergo Images may be brought into the places of adoration.  
There is a threefold difference betwixt Images set up in 
1. Answer.  Churches to be worshipped, and the Cherubimes in the Temple. First, the Cherubimes are made by the express commandment of GOD, but the images set up in Temples, are made express contrary to the Commandment of GOD Secondly, the Cherubimes and brazen Serpent were represntations of divine mysteries. Thirdly, neither the Cherubimes nor brazen Serpent were made for adoration as images are, that are set up in Temples. If any man be not fully resolved with these answers, let him understand that the Lawgiver hath absolute authority, to make exceptions from his own Law, but it is not lawful to others, without warrant of GOD'S commandment to do the like. Example in ABRAHAM who had a warrant to kill his own son●…e. The people of Israel had a warrant to borrow from the Egyptians vessels of silver & gold. and costly 
Gen. 22. vers. 2. Exod. 12. verse 35, 36 Exod. 31. vers. 7.  raiment, and Moses had a warrant to make Cherubimes and a brazen Serpent: but those things are not lawful to others, who want the like warrant.  
The next Argument borrowed from Scripture is this. JACOB 
2. Argument  worshipped the top of Joseph's staff, therefore it is lawful to worship Images.  
The Council of Francford answereth to this Argument. that like as there is no such words in the Hebrew text 〈◊〉 〈◊〉 the 
2. Answer.  words of the Apost. in the Epistle to the 〈◊〉 cap 〈◊〉 vers 21, containeth no such thing, where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, he worshipped leaningabove 
〈◊〉. 〈◊〉. in genes. 162.  the top of his sceptre, but he worshipped not his Sceptre. And Augustine in his questions upon Genesis affirmeth, that he worshipped GOD, and not the staff of JOSEPH.  
The third Argument taken out of Scripture is out of the book of the Psalms: O Lord, I have loved the beauty of thy house. 
3. Argument.  Of this they concluded, that images should be loved & worshipped, seeing they are the beauty and ornament of GOD'S house.  
To this argument it is answered by the Council of Francford, that this argument is grounded upon a wrong interpretation of 
3. Answer.  Sc●…ipture, for by the house of GOD, is not meant a material Temple, and the ornament of GOD'S house, is not Images, but spiritual virtues. Many other places of Scripture are filthily abused, but I will have some regard to the Reade●…, that he be not wear●…ed in reading an heap of frivolous arguments.  
Many arguments are taken out of the writings of Fathers to 
1 Argument out of Fathers.  prove the adoration of Images but these following are the chief and principal. First they say, that Basilius Madge us affirmeth that the honour done to the Image, redoundeth to him whose image it is.  
This he peaketh of Christ, who is the Image of the invisible 
1. Answer.  God, Coloss. 1. vers. 5. And who is the brightness of his glory, and the engraven form of his person. Heb. 1. verse 3. buth e is not speaking of Images form by the hands of men.  
The testimony of Gregorius Nyss●…nus is cited, who writeth that 
2. Argument.  when he passed by the image of Abraham vively pictured, with the knife drawn, ready to kill his son, he could not abstain from shedding of tears.  
This argument is counted frivolous: albeir Gregorius Nysserus 
2. Answer.  wept, ye●… he bowed not his knee to worship the im●…ge of Ab a●…an. Moreover the Council of Frankford alleged that the books of Gregorius Nyssenus were not extant.  
Amongst arguments taken from natural reason, to prove 
1. Argument ta: en ●…rom common reason.  adoration of Images this is the chief. The emperors Image is honoured, therefore the Image of Christ should be honoured.  
To this argument the Council of Francford; 〈◊〉 this answer, 
1. Answer.  that GOD is not like unto a morteli King locally circumscribed, so that when he is in one place, he cannot be at that same self time in another place. Therefore to entertain a 〈◊〉 rinse in the people's hearts towards their Prince, this Custom of honouring the King's image was found out. But God who is every where present, & whom no place can contain, he is not to be sought in Images, neither was that form of worshipping, either commanded or allowed by GOD.  
The argument invented of later days, to prove adoration 
2. Argument,  of Images, is sophistical: the dishonour done to the Image of CHRIST, redoundeth to hims●…lfe: 〈◊〉 the honour done to the Image of Christ, redoundeth also to Christ, & is an honouring of Christ himself. The antecedent is proved by the fact of julian the apostate, in breaking in pieces the Image of Christ in Caesarea Philippi, 
Sozom. lib. 5 ●…ap. 21.   
To this it may be answered, that the breaking down of the 
2. Answer.  brazen Image in Caesarea Philippi, was not a dishonouring of Christ in respect of the fact, that julian did, but in respect of the intention of the doer: but when this is proved, the consequent will not follow. For albeit an evil intention be enough to bring a man within the compass of such as dishonour Christ, yet a good intention is not enough to prove, that we are honourers of Christ, but our actions also must be ruled according to the commandments of Christ: and therefore they who have only an intention to honour Christ, but in the mean time violateth his commandments, by worshipping him into an Image, shall never be counted honourers of Christ.  
The fourth rank of arguments is taken from miracles 
An argument from miracles. Answer.  wrought by Images. This argument is weak and faulty in all sides. The antecedent is false, as shall be declared hereafter. But suppone that miracles had been wrought in Images, or by images, it followeth not that they should be worshipped. In the wilderness God cured his people miraculously, by looking to the brazen Serpent, yet it was not lawful to worship the brazen Serpent, and when the people worshipped it, HEZEKIAS broke it in pieces, and called it N●…hustan. In like manner, GOD wrought a notable miracle by the ministry of PAUL and BARNABAS at 
Acts 14.  Lystra, yet would they not suffer the people to worship them, and the coming of the Antichrist is foretold to be mighty by lying wonders, yet is not the Antichrist to be worshipped. Therefore this argument is of no force, albeit it were true that miracles had been wrought by Images.  
But let us examine the antecedent of this argument, they say, that miracles have been wrought by Images: For confirmation of this, they bring in the vive similitude of Christ's face printed into a cloth, and by Christ his application of the cloth to his blessed face with his own hands, which portraiture of his face he delivered to the painter of King Agbarus to be carried to him, because the painter dazzled with the splendore of CHRIST'S face could not paint his similitude. Now (say they) the very effigy of CHRIST'S face miraculously by touching only stamped in the cloth, declareth that GOD worketh miracles both in Images, and by Images. I answer this fable of Agbarus painter was not heard before the 700. year of our LORD 
Damascen●… de orthodox●… side, lib. 4. Euseb. lib. 1. cap. 13.  that Damascene maketh mention of it. The Apostles and Evangelists make no mention of any such thing, neither yet Eusebius who had convenient time to write of this miracle of the Painter, (if any such thing had been true) when he writeth of the letter of King Agbarus sent to CHRIST, and CHRIST'S answer returned again to him.  
The miracle of the Image of CHRIST crucified by the jews in Berythus a town of Syria, out of the pierced side whereof, flowed blood and water in great abundance, and this blood mixed with water had a medicinal virtue to cure all diseases. The writing of this miracle is ascribed to Athanasius, but the very style, ditement and phrase of writing declareth, that it is a book supposicitious, and not belonging to Athanasius. Like as many other books given out under the name of Athanasius are supposititious and false, and Erasmus that learned man who was never satisfied with reading, yet he wearied in reading the supposititious works of Athanasius, making an end of reading of them with this proucrbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, enough of accornes, meaning, that he might spend the time better than in reading v●…profitable and unnecessary books.  
The miracle of the Image of the Virgin MARIE, and the candle set before her Image by an Eremite, who went in pilgrimage a far journey, and when he returned again, after the issue of three months, (others say six months) the candle was still burning, and not consumed in all this time. This miracle hath the right shape of a fable: for all circumstances of time, place, and persons are obscured, neither is it declared in what year of the LORD this miracle was wrought, nor in what place of the world the Image was, neither is the name of the Eremite expressed, nor the name of the place whereinto he iourncyed. Only the writer of this miracle is said to be Dionysuis Asca●…onita presbyter, some obscure fellow doubtless●…, or the fai●…ed name of some author, for his name is unknown to the learned.  
The second Council of Nice, which gave such full allowance to ado●…ation of Images, it began evil, and it ended worse: for it began at the fables contained in Adrians' letter, but it ended at a dialogue betwixt the devil, and a certain monk, whom Satan sorbade to wo●…ship the image of our Lady: but his foolish Abbot Theodorus said unto him, that it was a less sin to haunt all the bawdy houses in the town every day, than to leave off worshipping of the Image of our Lady one day. The Apostle PAUL never used the testimony of the devil, to prove himself to be the servant of GOD, albeit the woman possessed with a spirit of divination cried after PAUL and SILAS that they we●…e the servants of the most high GOD: and in my opinion 
A●…ts 16. vers. 17.  the arguments taken from the testimony of Satan should be eschewed, for GOD hath not appointed him to be our teacher.  
Now let us consider the multiplied honours of images hatched in the second Council of Nice under this one word adoration of Images. This adoration standeth in decking of them, kn●…eling unto them, saying of prayers before them, censing, lighting of candles, vows, offerings, sestuall days, salutations, building of Churches, and altars. All these honours were done both to the image, and to t●…e Saint represented by the image. The decking of images is damned by the Prophet HOSEA, and it is indeed a spoiling of the poor, who have need of such 
Hos. 2.  support as is bestowed in vain upon images, who have no need of ornaments and clothing. Under the bowing of the knee, all Idolatry is comprehended. Prayer should be conceived without 
1. Reg. 19 vers. 18.  wrath and doubting: but so it is, he who prayeth before an image cannot be free of doubting, because he hath no promise to be heard. Cersing was a part of the ceremonial law●… very 
〈◊〉. Tim. 2  badly transferred f●…om the living GOD to senseless images. Candles 
Exod. 30. vers. 19 Exod. 29. vers. 29.  lighted before images declare that the Saints represented by those im●…ges were the lights of the world, but it is a vain thing to forsake the light of their wholesome doctrines and to honour them by lighting candles before their images. Salutations of images are no less ridiculous than the salutations wherewith S. Francis saluted the knee, as his sisters, for humilities sake. As concerning vows, building of Temples, setting up of altars, and festuall days, to the honour of images, it is too great honour done unto them, with some slip of memory in them who do it: for in one word, they say, there is no divinity in images, & immediately after they do such honour unto them, 
●…. Reg. 11.  as SALOMON when he stood, did to GOD, and when he fell, did to Astaroth, Chemosse and Moloch.  
Before I make an end of this Treatise, it may be demanded, How could the worshipping of images get place at that time when Emperors and Councils with all their might contended in the contrary, that images should not be worshipped. The Emperors Philippicus, Leo Isaurus, Constantinus, Copronymus, and Leo his son, were all seriously bend to suppress the worshipping of images, and in the West, Carolus Magnus King of France and Emperor, was present in the Council of Francford, where the worshipping of images was damned To this I answer, that the authority of the bishop of Rome was at this time so increased, that they durst encounter with the Emperors of the East, who were far distant from them. Constantine B. of Rome razed out of Charters, the name of the Emperor Philippicus. Gregorius 2. did excommunicate Leo Isaurus, and forbade to pay tribute unto him. Gregorius 3. in contempt of Leo gathered a Council, and ordained the worshipping of images. As concerning Carolus Magnus who was proclaimed Emperor by the special mandate of the chair of Rome, the question is greater, How could the bishops of Rome tolerate, that worshipping of images should be damned by a Council gathere●… by this new Emperor whom they had authorized by their ow●…e trau●…ls. To this janswere, that the bishops of Rome did as the ancient Romans 
August. de 〈◊〉. 〈◊〉. 5. cap. 12  did, of whom Augustine writeth, Multas cupiditat●…s 〈◊〉 ingen●… cupiditate presserunt, that is to say, Many desires they Pr●…ed down for the excessive desire they had of one thing, to wit, of soucraignitie and domination: even so, the great desi●…e the Roma●…e bishops had firmly to keep in thei●… 〈◊〉 that great territory of land in Italy, called Exerchatus Rav●…nnae, which Pipinus King of France reft from the Emperor of the East, and gave it to the chair of Rome, for the excessive desire (I say) which they had to keep this rich prey, they would not contend with Carolus Magnus, but after his death, they could not suffer his posterity to take such a doing against the worshipping of Images, as Carolus Magnus had done. Insomuch, that in the days of the reign of Ludovicus Pius, it was hard to the Emperor to protect Claudius Taurinensis against the chaufing malice of the bishops of Italy who hated him, because he cast out Images out of his Church in Turin, yea, and Claudius Taurinensis directly impugned the adoration of Images by a book written by him upon that subject, whereunto none answer was given during his life-time, but after his death many were found like barking dogs railing against his blessed memorial, and that so much the more, because in his book he rubbed quickly upon the surfeiting pleasures of the Roman Church, who were better content to worship the Cross of Christ, because that was easy to be done, than to bear the Cross of Christ, because that was a laborious work, and painful to the flesh, yet did Christ command us to bear his Cross, but not to worship it.  
Finally, it is to be noted, that the defection of some men of great account, was a stumbling block to many others. Paulus Cyprius B. of Constantinople, left his charge, entered into a monastery, and lamented that he had consented to the abolishing of Images. Gregorius B of Neocesarea, one of the chief disallowers of Images in the Council holden at Constantinople, gave in his supplicant bill in the second Council of Nice, confessed his error, and subscribed to the decreet of that unhappy Council, by whose example the bishops of Nice, Hierapolis, of the Isles of Rhodes, and Carpathus were moved to do the like. Let this be a warning to them who are in eminent places, that they fall not from the truth of GOD, lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keep us from defection, to whom be praise, and glory for ever.  
AMEN.   

A TREATISE Of Satisfaction and Indulgences.  
SATISFACTION of old, was public repentance made for grievous faults, such as, murder, adultery, apostasy. And this public humiliation made in sight of the people with fasting, tears, baseness of apparel and such other tokens of an humbled mind, with a sense of sorrow for bypassed offences, it was called satisfactio, as Augustine writeth quia satisfiebat Ecclesi●…, that is, because the Church was satisfied, yea and the slander 
August. Enchirid. 65.  was removed. This humiliation foresaid in the Greek Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a punishment, because it was inflicted 
Sozom. lib. 7. cap. 16.  as a punishment in Church discipline, to terrify others from committing the like offences. Now seeing this Ecclesiastical discipline was very rigorous, and endured many years, as 
canon●…12 ●…12  the Canons of Councils clearly declare, It pleased the Church upon weighty considerations to relent somewhat of the severity of the first prescribed discipline, yea and the people of●… times entreated the Pastor by earnest requests, that the time of public repentance might be shortened, because they saw great toke●…s of unfeigned repentance in the offender. This dispensation with the rigour of old discipline was called indulgentia, but in Popery, which was beginning in this century to have great upper hand, the abuse of these two words, hath utterly undone the ancient purity of religion and discipline.  
The word satisfaction, which of old was referred to the people, now in Popery is referred to God in this manner. They teach the people that the sins committed before Baptism are abolished in Baptism, but sins committed after Baptism, we must obtain pardon for them by our own satisfactions, namely by fasting, praying, almsdeeds, pilgrimages, and such other works done by ourselves, And to ma●…e this doctrine the more plausible unto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recovery, and incace he find not another vessel to support his distressed estate, and to bring him to land, he must needs perish and drown: even so (say they) if after baptism we commit any transgression, we must either be supported by our own satisfactions, else we must perish in our sins. No similitude can be more repugnant to Scripture than this. For albeit there be many vessels, whereinto men's bodies may be preserved from the danger of drowning yet is there not many vessels whereinto our souls can be saved from damnation, but ●…ee are saved only by our spiritual Baptism, whereby the filth of our souls is washen away in the 
1. Pet. 3. vers. 21.  blood of Christ. And like as God commanded not NO to make two arks, but one alanerly for the safety of a few: so hath GOD appointed only one way for safety of our soles, so that if we sin after Baptism we must have refuge to the sweet promises of remissiion of sins made to us in Baptism.  
In what sense indulgentia was taken of old, I have already declared In the Roman Church Indulgences and Pardons, are a dispensation of the merits of Christ and his Saints, to the utility of sinners. This presupponeth that the merits of Christ and his Saints are put in the custody of the bishop of Rome, and that his treasures can keep them Concerning the merits of CHRIST, they say, that there was such precious virtue in his blood, that one drop of it was sufficient to rede●…me all the world, now (say they) what shall become of all the rest of his blood which he shed in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRIST'S Vicar, to be dispensated to the utility of sinners when need requireth. To this vain assertion of Papists I answer, that the LORD never dealt sparingly, neither with our bodies nor souls. The LORD hath provided greater abundance of air for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD reigned down MANNA from heaven in greater plenty, than might have sufficed the people of the jews in the wilderness: even so when the LORD is content to shed great abundance of his precious blood, he hath done it to set forth the great riches of his mercy toward our souls, but not to make a mortal man a dispensator of one drop of his blessed blood.  
Nothing is more repugnant to holy Scripture, contained in the old and new Testament, than this, that the dispensation and application of Christ's blood should be committed unto a mortal man.  
In the old Testament the high Priest who entered once in the year into the most holy place, sprinkled the blood of the 
Leuit. 16. vers. 14.  sacrifice with his own fingers upon the Ark even so, the blood of the everlasting Covenant, which Christ carried up to heaven, is sprinkled on the Saints of God on the earth, but by whom only by the fingers of our high Priest the Lord jesus. In the new Testament we see, that albeit many things were committed to the dispensation of the holy Apostles, yet some things were reserved to the Lords own dispensation allanerly. Christ gave power to his disciples to wish peace to every house which received them, but the dispensation, and application of this peace Christ reserved unto himself, because he alone, and 
Matt. 10.  not his disciples knew who was the true Child of peace. In like manner, power of preaching the Gospel was committed to the Apostles, but the conferring of the gift of faith, which is wrought by hearing, belongeth only to CHRIST'S, even so, the preaching of salvation by the merits of CHRIST'S 
Ephes. 2.  blood is committed to many, but the application of that precious blood to the safety of our souls, is only proper to Christ himself, who shed that blessed blood for our salvation.  
The merits of the Saints also, that is, the works of supererogation are thought to enter into the Pope's treasury, and to be at his dispensation. Of this we have spoken somewhat already. But what presumption is this, that they dare mix together the blood of the Saints, and Christ's blood, and the merits of Saints with the merit of Christ, and cast all in over heap, and treasure. The verses of Praxilla, a Poetess of Scytion were abhorred by the Gentiles, because in her verses she brought in Adonis matching Cucumbers and Apples with the sun, yet is it a more tolerable thing, to match an earthly creature, with a heavenly creature, than to match creatures with the Creator, who is blessed for ever.  
After that this opinion of Indulgences and Pardons in a new and Roman sense once took place, it is a wonderful thing to hear what progress it made from evil to worse. Some thought that by Pardons might be obtained a relief from temporal punishments, or at least a permutation of eternal punishments into temporal: but others running as it were to the supe●…latiue excess of all spiritual madness, affirmed that by virtue of Pope's 〈◊〉 men were absolved both from fault and punishment, a●… 〈◊〉 Pardons were called Plenissima Indulgentiae. Of this sort was the Pardone that BONIFACIUS the eight proclaimed to such as would come to Rome in time of his appointed jubilee, and visit the Church of Lateran, ann. 1399.  
Of this, which I have already spoken, it is evident, that the Papists in the words of Satisfaction and Indulgences deceive both themselves, and others: for what availeth it to keep the ancient words used in the primitive Church, and to use them into a new sense unknown to Fathers, who spoke of Satisfaction and Indulgences. Did not the Athenians of old wear the badge of the golden Grasshopper, in token they were not extraneers, but they were inhabitants in that land whereinto both their predecessors and themselves were borne, but when they were conquessed by the Romans, and their golden liberty was lost, what availed the badge of the golden Grasshopper? Even so when substance of ancient words is lost, what availeth it to talk of Satisfaction and Indulgences, as ancient things.  
In the rest of this Treatise (God willing) I shall declare the absurdity of Popish Satisfactions and Indulgences. The Council of Trent in the 12. Canon deoperibus Satisfactionis they write. If any man says that the whole punishment, and fault is continually remitted by GOD, and that the Satisfaction of penitent persons, is no other thing but faith, whereby they apprehend that CHRIST hath satisfied for them, let him be accursed. This 
Concil. Trident. de satisfact. necessit. Canon 12.  Act of the Council of Trent in all the parts of it, is flatly repugant to the Scriptures of God. There we are taught that in Satisfaction two things are principally required. First a perfect obedience to the Law of GOD. Secondly a perfect sacrifice for the sin committed by man: both these things are to be found in CHRIST alone, who by his obedience hath abolished the sinnewhich came in by the disobedience 
Rom. 〈◊〉. vers. 18. Heb. 10. vers. 14.  of ADAM, and by one oblation hath consecrated for ever them who are sanctified. Now to pronounce a curse against all them who leans unto the obedience and sacrifice of CHRIST as unto their only Satisfaction to the justice of GOD, is all one as if they would pronounce a curse against all the true disciples of CHRIST, who believes according as they are taught in the holy Scriptures of GOD.  
If at any time ancient Fathers speak roundly in this matter, it is ourparte to do that favour to them, which is done to all men, to wit, to give them liberty to interpret the meaning of their own words. So when AMBROSE writeth that 
Ambros. in Luc. 22. ser●…. 46.  tears washes away sins, he declareth in what sense he spoke this, to wit, not to count the tears of PETER to be a satisfaction for his threefold denial, but rather, that his tears was a testimony that he was one of the Elect, for whose sins CHRIST had satisfied. The words of S. AMBROSE are these: Legi quidem Petri lachrymas, sed satisfactionem non lego: that is to say, I have read of the tears of PETER, but of his satisfaction I read not.  
The Romanists in our days are like unto men, who have benetravelled upon the Sea, and in end they arrive to the harberie, and when they set their foot on shore, they think that the ground is running about them in a circular revolution, This is nothing else but the conceits of their troubled brains: even so, when Papists reads in holy Scripture many exhortations to Fasting, Prayer, almsdeeds: they imagine that Scripture is speaking of Satisfactions for sin. But holy Scripture is like unto the solid globe of the earth, which is not under a continual agitation, but is ever like unto itself, and sends us continually in the matter of Satisfaction, to 
Heb. 10. vers. 14.  that one oblation, which hath consecrated for ever them who are sanctified. Yea, the false teachers of our days are like unto the Edomites, who were more cruel than the Babylonians, who contented themselves with slaying of some and carrying of others captives, and setting the town on fire, 
Psal. 137. vers. 7.  but the children of Ed●…m c●…ied out, that the very foundations of the city should be razed, to the end it should never be a city again: even so, they who sends us to our own satisfactions, they would undo our s●…luation from the very ground, as if Christ had been manifested in our nature in vain, to make satisfaction for our sins, for which we must make satisfaction in our own persons, and by our own works ourselves.  
The principal argument, whereby they endeavour to prove human satisfactions by Scripture is in the words of the counsel of DANIEL given to NABUCHADNESER. Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy toward 
Daniel. 4. vers. 24.  the poor: Lo, let there be an healing of thine error. What is contained in this most wholesome counsel of DANIEL but an exhortation to leave off the course of doing evil, and to do good, to the end, that the change of his conversation might be a testimony that GOD had forgiven him his sins, and accepted him in favour? The like wholesome counsel the Apost. PAUL giveth to them who had sometimes been thieves Let him that stole, steal no more: but let him rather labour, and work 
Ephes. 4. vers. 28.  with his hands, the thing which is good, that he may have to give unto him that needeth: Is there anything here but an exhortation to desist from wont ungodliness, and to lead a new and holy conversation? but the Apostle is speaking nothing of human satisfactions, yea, that the holy Spirit, who filled his mind with celestial knowledge, sanctified also his memory, that he should speak nothing repugnant unto that he writeth unto the Hebrews. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, By one oblation he hath consecrated for ever them who are sanctified. And the Apostle JOHN writing to 
1. joan. 2. vers. 1.  to them who were already baptised, and counted the children of GOD, he sayeth, My babes, these things I write unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, jesus Christ the Iust. So that this new Theology of our own satisfactions for faults committed after Baptism came not from CHRIST, and his Apostles, but it is an inucntion of the brain of man.  
Likewise Christ in holy Scripture is called the Lamb of God 
joan. 1. vers. 36.  who taketh away the sins of the world. It is great oblivion in men to magnify the finger which pointed out Christ so much, as to count it incorruptible, that the fire hath no power to burn it, and it is an holy relic in the Roman Church, and on the other part, to be so forgetful of the golden sentence which he uttered at the pointing forth of his finger, namely, that CHRIST was the Lamb of GOD, that is, the only propitiatory sacrifice for our sins, for that Lamb which was offered in the morning and the evening, in the old TESTAMENT did not represent our satisfactions, but only the propitiatory sacrifice, which CHRIST offered upon the Cross for our sins. The doctrine of Augustine agreeing with Scripture was this. That CHRIST taketh away our sins three manner of ways, First, by forgiving the sins we have committed. Secondly, by supporting us with his grace, that we should not commit the like in time to come, and thirdly, by bringing us unto eternal life, where we shall be free from committing of sin.  
Finally, the writings of the Prophets and Apostles anent the doctrine of Satisfaction pointeth out CHRIST alanerly, by whom we obtain forgiveness of our sins, as the Apostle PETER speaketh to CORNELIUS in these words. To him also give all the Prophet's witness, that through his 
Acts 10. vers. 43.  Name all that beleene in him shall receive remission of sins. If this be the sum of the doctrine of the Prophets and Apo●…es, they who contend so seriously to prove men's satisfactions for faults committed after Baptism, they strive against the doctrine of the Prophets and Apostles.  
As concerning the word Indulgentia what it did signify of old in the primitive Church, I have already declared: to wit, a mitigation of the strict discipline used against great offenders: but this matter will be better understood, if it be deduced from the very first ground. In time of the ten great persecutions many were found weak, who fell away from the open profession of the truth, and sacrificed to Idols. The daily increasing number of backsliders from the truth, compelle●… the Church to enter into a deep consideration how this defection might be stayed. Novatus was in this opinion, that they who made defection in the time of the ten persecutions, should not be admitted again to the fellowship of the Church albeit they did repent. This opinion was too rigorous and repugnant to Scripture. Others thought it more expedient to institute Sermo●…s to be preached at solemn times, such as Natalitia Martyrun, whereby the great commendation of the constant Faith & sufferings of the Martyrs even unto the death might make these timorous backsliders ashamed of their defection: & on the other part, if any of them craved to be received again into the bosom of the Church, that they should testify their repentance by public Satisfaction so many years as was prescribed unto them by Church discipline, the mitigation of the rigour of this discipline was called Indulgentia. In our days it is taken in another sense, for an absolution from fault and punishment, at the least from one of them, and a dispensation of the merits of CHRIST, and his Saints, to offenders. This abuse of ancient words to the novelty of a new fact unknown to Fathers makes Popish Religion justly suspect to such as considereth their aberration from antiquity, albeit they brag of it continually: in so much that it may be said of them which Philip King of Maccdone spoke of a judge, who died his hair, that he who was false in a matter of hair, would ncuer be true in a matter of judgement: so the miserable abuse of the word Indulgentia prognosticateth horrible abuse in the matter itself.  
If any man demand how doth this Treatise of Indulgences belong unto this century, seeing that Indulgences, and Pardons against which I write, were not as yet in use in the Roman Church, yea we read not of Plenissimae Indulgentiae à poena & à culpa before the 1200. year of our Lord. To this I answer, that in this century they were opening a passage to that which after followed. As julian the Apostate, when he cutted a parcel 
sozom. lib. 6 cap. 1.  of ground, he opened a passage to Euphrates to run into Tigris, and so procured that his ships should arrive at Ctesiphon a town situated upon Tigris, and not upon Euphrates: even so in this century the bishops of Rome were enlarging the power of their keys, which power they extended so amply, that they durst excommunicate Emperors at their pleasure, and the posterity following them, finding the power to be ample, they took upon them authority to absolve in earth from fault and pain persons whom GOD promised not to absolve in heaven, because they were not penitent.  
The two greatest absurdities in late Pardons are these: First an absolution from fault & punishment under another condition than is contained in the written word of GOD. For there it is expressly written: When the wicked turneth away from 
Ezekiel chap. 18. ver●…. 17.  his wickedness, that he hath committed, and doth that which is lawful and right, he shall save his soul alive. But the Pardon of Pope BONIFACIUS the eight containeth a full absolution from fault and punishment, upon condition that men travel to Rome in time of jubilee, and visit the Church of Lateran. If an Officer to whom the King's letters are concredite, did proclaim his highness letters, another way than they were first conceived, and stamped with the King's signet, he would be counted a false messenger, and would be removed from his office, but he who dare presume to alter the message of the great King, & to promise forgiveness to him, to whom GOD hath not promised it in his own written word, he is a false teacher, Promising liberue to others, when as himself is a 
2. Pet. 2. vers. 19  servant of corruption, as the Apostle speaks.  
Before this great sin was amended, another greater sin was added unto it, and Pardons were sold for money, by which doing the bishops of Rome ceased from being the successors of SIMON PETER, and became successors of SIMON MAGUS. The Apostle commendeth 
Acts 8. vers. 20.  in the Corinthians (before they absolved the incestuous Adulterer) godly sorrow, care, a clearing of themselves, 
2. Cor. 7. vers. 11.  holy indignation, fear, zeal and punishment. amongst other things he commendeth in them an earnest desire, to wit, of the conversion of him who had fallen into an heinous transgression. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, an earnest desire of money, but rather an earnest desire of the repentance of him who had offended.  
The horrible abuse of Pardons, sold for money were known to all Nations in Europe, especially to the Country of Germany, to whom Pardons were sent both for sins bypassed, and for sins to come, with Ticelius an eloquent Orator, but Pardons at that time were come to the height, and could consist no longer, and since that time they give no price. I am the shorter in this Treatise, lest I should hinder any man from reading the learned writings of Chcmnicius de Indulgentiis, who hath accurately written the beginning, progress and ripeness of this filthy error of Popish Pardons.   

A TREATISE Of a great heap of Errors which kithed in the sixth century.  
SING the time was now at hand, whereinto the Antichrist should exalt himself against all that is 
2. Thess. 2. vers. 4.  called God, or that is worshipped, and that he should sit as God in the Temple of God, showing himself that he is God. The LORD punishing the contempt of his everlasting Truth, suffered a departing from many points of Faith to fall out, as Tapestry of errors hung up in the Temple to welcome the Antichrist.  
The sign of the Cross is now filthily abused. In the first 
Of Crossing.  300. year of our LORD, and a little after, the Pagans so abhorred the doctrine of the Cross, and that Salvation should be offered to all men in the suffering of one man, that they persecuted this doctrine with unspeakable cruelty. The Christians on the other part, in word, deed and gesture adhered so fast unto the doctrine of salvation, which cometh by the sufferings of CHRIST, that by crossing of themselves, they would avow before the World that they were Christians: this was of old a piece of external profession, but they attributed no virtue to the sign of the Cross to save them from enil: insomuch that S. Augustine in a certain place speaking of thieves, who would go out by night to steal, they would guard themselves by the sign of the Cross, which sign, banished not the power of the Devil from them, but rather sealed up the power of Satan within them: but in this century Crossing was in use, with opinion that by virtue of that sign made in the are, evil was banished from men, and good things were procured to them.  
The superstition of Pilgrimages began in the days of Constantine, 
O●… Pilgrimages.  and Gregorius Nyssenus damned the conceits of men, who imagined that GOD would give a reward in the World to come to works which he hath not commanded to be done in this World: but in this century this superstition mightily increased, in so far, that men traveled to the sepulchres of the Saints with intention to obtain health both of soul and 
Hi●…. Magd. 〈◊〉, 6, cap, 6  body in those places. This resorting unto the sepulchres of the Saints fostered not only inuoca●…ion of Saints, but also a confidence in them, that they could support all troubles both of soul and body, whereinto any person had fallen, insomuch that in the fist century, and before the time of the fullness of all corruption, Atticus bishop of Constantinople was compelled to raise the body of Sabbatius out of his grave by night, and to bury him into a secret place unknown unto the people to slay their superstition of invocating Saints, and confidence in them who were departed. 
Hi●…. Magd. 〈◊〉. 5. cap. 10. Of Liturgies in strange languages. 1. Cor. 14. vers. 18, 19   
The doctrine of the Apostle PAUL wishing all chinges to be done unto edification, and his own example, who albeit he was furnished with more languages than all the Corinthians, yet he had rather speak five words with understanding, that he might instruct others, than ten thousand into a strange tongue This doctrine (I say) and example of PAUL banished from the Church a long time Liturgies into a strange language, albeit the Latin Church borrowed from the Hebrew Liturgy Allell●…. iah, and from the Greek Liturgy Kyrie eleison, yet the Liturgy, and service of the Church continued into an intelligible language amongst God's people. The vain assertion of the Romanc Church is, that the Liturgy was conceived in Latin language in Numidia about the four hundredth of our Lord. It is easily answered, that at this time the Africans were under the dominion of the Romans, and learned their language, in such sort, that they were not more familiarly acquainted with the African speech, than they were with the Latin tongue. To this Augustine beareth witness, that with difficulty he learned the Greek language, but with great facility he learned the Latin language, Inter blandimenta nutricum, & ioca arridentium, & latitias alludentium, that is to say, Amongst the flattering speech; of Nurses, and amongst 
〈◊〉. lib. 1 cap. 14.  the sports of them who arsided one to another, and amongst the solaces of them who were delighting one another: so that in Augustine's time, if the Latin Liturgy had place, it was was all one, as if the African Liturgy had been in use, because that both were alike intelligible, Now these who by such places would prove that service may be said into an uncouth language, not only they flatly gainsay the doctrine of PAUL, but also they abuse the testimonies of ancient times in most miserable manner. After the time that one man was made universal Bishop of all the Church, then comes in that devilish imagination, that for settling unity into the Church, the Liturgy must be only in the Latin language in Europe.  
In the Council called Valentinum (because it was assembled in Valentia, a town of Spai●…e) it was ordained that the Gospel should be read after the Epistle, in respect that by such reading some were found to be converted to the faith. This behoved to be reading of the Gospel in a known tongue: so that the custom of reading Liturgies into an unknown tongue did not hastily take place.  
Oblationes defunctorum of old were legacies left by defunct persons for sustentation of the poor, these obla●…ions they who did not thankfully pay, were counted murthe●…ers of the poor, and were separated from the fellowship of the Church, but now all things tending to a lamentab●…e decay in stead of Oblationes defunctorum, oblationes pro defunctis, creeps in into the Church. Gr●…gorius the first learned not this doctrine in holy Scripture, but from the narration of Foelix bishop of Centumcellae in Hetrruia, as I have already written in the History of his life. It is a wearisomething to read the 
Hist. Magd. c●…nt. 6. cap. 5  foolish fables of miraculous works, confirming this head of Popish doctrine.  
At this time also, as Gregorius the first witnesseth in his Homilies 
Visitations of the sick  upon the Gospel, when men of unreproovable life were sick, many came to visit them, not so much to help them in their agony, to fight a good fight, and happily to conclude their course, as to recommend their own souls to the castodie of them, whom they supponed to have led an honest life. This is a great novelty unknown to sacred Scripture, 
Ecclesiastes cap. 12. veis. 7.  to recommend our souls to the custody of any person whatsumever, except only to GOD the Father of Spirits.  
Relics of Saints were excessively honoured, insomuch 
Relics of Saints.  that Giegorius the first sendeth pieces of the chain wherewith S. PETER was bound in time of his martyrdom to di●…erse persons, with promise that this piece of his chain being hung about their necks by the intercession of PETER should purchase unto them absolution from their sins. 
Hist. Magd. cent. 6. cap 6 Of Necessity of Baptism. john 3. vers. 5.   
The wrong understanding of the words of Christ: Verily, ucrely I say unto thee, except that a man be borne of Water & the Spirit, he cannot enter into the Kingdom of God, was the occasion that both August, in the 4. century, and Chrysostome in the 5. century thought that they who died without Baptism were in the estate of those who are condemned, howbeit the want of Circumcision 40. years in the wilderness, not upon contempt, but only upon necessity, because they knew not what time the cloud would remove, was not prejudicial unto the souls of the Infants all this time: yea and if they had circumcised their children, and had not permitted them to rest after the wound, their children had died in the Wilderness. Many faults are laid to their charge, such as Idolatry, Fornication, murmuring, etc. Why is not this 
●…. Cor. 10  fault also laid to their charge, that they circumcised not their children in the Wilderness? Doubtless the Apostle in this point hath seen them to be faultless & that they despised not the Sacrament of the Covenant of GOD, but they were hindered by●… the necessity of their journeying to circumcise their children. 
josua 5. vers. 2.  This intermission of the Sacrament was helped at Gilgal, and the Camp removed not until the time they who were circumcised were whole. This history might have taught both Augustine and Chrysostome, to understand that the Covenant of GOD is not annulled when the holy Sacrament is neither neglected nor contemned, but children are prevened by death, before they can be presented to the holy Sacrament, Notwithstanding these same Fathers were compelled to make exceptions from their own rigorous sentence: for they who gave their lives for the testimony of CHRIST, before they were baptised in CHRIST'S Name, the forementioned Fathers were compelled to say, that their Martyrdom supplied the want of Baptism, and that they were baptised in their own blood. Moreover Ambrose who was more ancient, than either Augustine or Chrysostome, writing of Valentinian the second, who was slain before he was baptised, he says of him, that as Lazarus rested in the bosom of ABRAHAM, even so the Emperor Valent●…nian 
〈◊〉. de obitu Valent. Imperateris.  rested in the bosom of JACOB. But now to leave speaking of ancient Fathers, who were compelled both to correct other men's opinions, and to make exceptions from their own opinions. In this century whatsoever was incommodiously spoken by ancient Fathers, it is not amended, but made worse by their suffrage and vote, all bypassed sini es are said to be pardoned 
Exod. 14. Gregor. lib. 9 induct. 4. epist. 39  in Baptism, as Pharaoh was drowned in the red Sea, but no word of comfort to them, who being hindered by necessity are prevened by death before they be baptised. The simple form of baptizing in water, in the Name of the Father, Son and holy Ghost was long ag●…e perue●…ted, and men added oil unto the institution of CHRIST, wherewith diue●…se parts of the body of him who was baptised was anointed: but in this century none amendment of preceding errors, but a continual progress to further superstition.  
Albeit it came to pass by the providence of GOD, that the holy Supper continued ministered unto the people in both 
Abuse of the Sac●…ament of the Supper●…  forms, and the holy Cup was not withdrawn from the people by no Ecclesiastical ordinance before the Council of Consiance, ann. 1414. Notwithstanding the holy Supper was abused, in making it both a Sacrament distributed to the living and likewise a sacrifice offered for the quick and the dead, especially for those who were alleged to beto●…mented in Purgatory, Surely this was a beginning of the dishaunting of the Lords holy Sacrament: for the people being once informed that there was as great berefite redounding to their souls, by seeing the sac●…ifice celebrated, and far l●…sse hazard and danger, than to communicate of the Sac●…ament of CHRIST his body and blood the ignorant people were gladly con●…ent to be oft present at the sacrifice, but they loathed the frequent 〈◊〉 of the blessed Sacrament of the Lords Communion.  
Finally in this century, good things were abused, evil ma'ad●…es were increased, desection from the Faith was mightily advanced, all things tended unto a lamentable decay, and I conclude this second book of the Arrian, and Eutychian persecution, with this exhortation, to beware of the beginnings of Apostasy: for albeit the shadows of the Evening do not utterly spoil us of light, yet within a short time after our eyes are so dimmed with multiplied and thickened shadows, that we stagger and we know not where we are walking. The Lord of his unspeakable favour, continue with us and our posterity the light of his everlasting truth.  
AMEN.   
FINIS.   

Faults escaped.  
In the 4. century in the treatise of Co●…ncills.  
PAG. 126. LIN. 10. patron read pattern..  
In the 5. century, Chap. 1.  
PAG. 5. LIN. 15. 〈◊〉 read Rithimer.  
In the Inscriptions of the Treatises.  
PAG. 38. LIN. 3. Fourth read Fifth.  
Ibidem in the treatise of man's freewill.  
PAG. 43. LIN. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
In the treatise of Original sin.  
PAG. 52. LIN. ●…4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Ibidem, Cent. 5.  
PAG. 56. LIN. 1 than read no●…  
Cent. 6. In the treatise of the worshipping of Images.  
PAG. 42. LIN. 3. 〈◊〉 read 〈◊〉. PAG. 53. LIN. 3. knee read kine.  
Ibidem in the treatise of Satisfaction,  
PAG. 57 LIN. 20. Christ's read Christ.  
Ibidem.  
PAG. 60. LIN. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

CENTURIE VI.  

CHAP I. OF EMPERORS.  

Anastatius.  
AFTER ZENO succeeded ANASTATIUS, and governed 27. years. He was a patron of the heresy of Eutyches. He banished Euphemius B. 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, & na●…ely against the Council of Chalccdone. In like manner he banished Macedonius the successor of Euphemius for the same cause (for he had the custody of the hand-write of Anastatius) and the Emperor gave secret Commandment to make him out of the way at Gangra the place of his banishment. Xenoeas B. of Hierapolis, a firebrand of Satan stirred up the 
Evagr. lib. 3. ●…ap. 3.  emperors mind to great rage, partly by gathering a Council at Sidon, wherein they damned the acts of the Council of Chalcedon, & partly by stirring up the Emperor to wrath against good men, such as were principal defenders of the true faith: ●…mely Flavianus B. of Antiochia & Helias B of jerusalem. The people of A●…chia were very friendly to their Pastor, & finding that a great number of Monks favouring Eutyches error, had assembl●…d in the town of Antiochia to compel Flavianus their bishop to accurse and abjure the Council of Chalcedon: they set upon the Monks, and sl●…we 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 the Monks of Syria Cava, came to support the troubled estate of Flavianus. For these things, as if he had been a contentious 
E●…agr. lib. 3. cap. 32.  man, he was banished, & Severus a notable Eutychian heretic was placed in his room: this is he, of whom I have mentioned divers times that Alamundarus prince of Saracens deluded his messengers, and sent them back ashamed and confounded. The next attempt was against Helias B. of jerusalem, against whom this quarrel was forged, that he would not subscribe the Synodicke letters of Severus, and damn the Council of Chalcedone, and by the emperors commandment Olympius his 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, & 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 Councils, and anathematised 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, but Severus B. of Antiochia moved with wrath against 
Hist. Magd. 〈◊〉. 6 cap. 3.  the Monks of Syria, set upon them, & slew 300. of them, & 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 B. of Epiphania, and Severianus Bishop of Arethusa is to be admired, who wrote a book containing a sentence of deposition of Severus B. of Antiochia, which book Aurelianus a deacon of 
Evagr. lib. 3. cap. 34.  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 Phoenitia, that he should eject 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 civil controversies at some times are settled, namely by a law of oblivion, but there is no capitulation betwixt darkness & light, but darkness must yield unto the light of GOD. In Africa more than 900. were crowned with martyrdom under the reign of Anastatius as the Magd. history recordeth out of the first book of Regino, de Anastatio. Platina writeth that he was slain with thunder. 
Platin. de vit. Hermisd●…    

Justinus the elder.  
AFTER Anastatius succeeded justinus a godly Emperor, and governed nine years, 3. days He restored the Bishops whom Anastatius had banished. He banished also Arrian bishops, who were found within his dominions. Severus bishop of Antiochia a wild Eutychian heretic, and a bloody Fox, he displaced, and caused him to be punished by cutting out his tongue, as some affirm. Theodoricus 
Evagr. lib. 4 cap. 4.  King of Goths obtaining dominion in Italy, 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 Ital●…e 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 Bo●…tius. Likewise when the ambassadors were returned, he cast in prison Ivannes Tuscus Bishop of Rome, and his companions, whom he had before employed 
Hist. Magd. cent. 6. cap. 3.  to go in 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 that when he was sitting at table, 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 incontinent after he died. In the days of this Emperor justinus, was a terrible earthquake, the like whereof hath not been heard 
evag. lib. 4. cap. 5.  at any time before, wherewith the town of Antiochia was shaken & utterly ruined. With the earthquake, fire was mixed, consuming & resolving into ashes the remnant of the town, which the earthquake had not cast down. In this calamity Euphrasius B. of Antiochia perished. The good Emperor mourned for the desolation of A●…tiochia, & put on sackcloth on his body, & was in great heaviness, whereof it is supponed that he contracted that disease whereof he died. When he found his disease daily 
Chron. Funct.  increasing, he made choose of justinian his sister's son to be his colleague, who governed four month in conjunct authority with his uncle, and then juslinus ended his course.   

Justinianus.  
AFTER the death of justinus, justinianus his sister's son governed 38. years. He would suffer no faith to be openly processed, except the faith allowed in the four general Councils. Notwithstanding the Emprice Theodora his wife was a favourer 
Evagr. lib. 4. ●…ap. 10.  of Eutyches heresy. This Emperor was bend to recover all that was lost by his predecessors in Asia, Africa & Europe, & he had a good success through the virtue & valour of his captains, especially Belisarius & Narses Belisarius first sought against the Persians who had overcome not only Mesopotamia, but also many parts of Syria, Antrochena & Cava. He overcame them in battle, & compelled them to go back beyond Euphrates. Next he was employed to fight against the Uandales in Africa, who possessed a great bounds of the Roman dominion, ever since the days of Gensericus King of Vandals. And it is to be marked that the time is now come, whereinto 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, & reduced their bishops from banishment: for this cause the Vandals did slay him, & gave his Kingdom to Gillimer. Now the LORD remembered the groans of his own prisoners, & 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, & all the bounds pertaining to the Roman Empire possessed by the Vandals. Also he took Gillimer their King, & carried him captive to Constantinople. It is worthy of remembrance, that justinian would not receive into his treasure the vessels of gold, which the Emp. Titus (when he burned the Temple of jerusalem) transported to Rome. These same vessels Gensericus King of Vandals when he spoiled Rome transported 
Evagr. lib. 4, cap. 17.  to Carthage, & Belisarius after he had conquessed Carthage again he brought them to Constantinople, but justinian sent them to jerusalem to be disponed upon according to the wisdom of Christian bishops in those bounds. The third warfare against the Goths, for recovering Italy out of their hands was greatest of all the rest, and endured longest time, to wit, 18. years, whereinto Belisarius and Mundus, and after them Narses all valiant captains were employed. It was brought on upon this occasion, 
Idem lib. 4. cap. 19  as Evagrius following Procopius (in whose time this warfare was intended) doth record. Amalasunta the daughter of Theodoricus 
Platin. de vit. joan. 1.  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 Amalasunta, but he 
Funct. chron.  rendered unto her evil for good and thrust her into prison, & slew her. In Theodatus time came Belisarius to Italy to fight against the Goths, but seeing Theodatus was more meet for philosophy than for warfare, he gave place to Vitiges to have the government Belisarius recovered the Isle of Sicily, he came to Rome, and the ports were opened to him, and he was gladly 
Ev●…gr. lib. 4. cap. 21.  received: he took Vitiges King of the Goths, and carried him captive to Canstantinople. Mundus another captain overcame the Goths in Dalmatia, recovered the country to the Romans: but in the mids of his victory he was slain through too hasty & furious pursuing of his enemies, who had slain his son. In absence of Belisarius (for the Emperor had sent for him to fight against the Persians) the Goths choosed 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, & the most part of all the principal towns of Italy. Belisarius, albeit he was sent back again to Italy, & recovered Rome the second time, yet the Persian war continually was the cause of reducing him back again from Italy. In end, Narses a valiant man was sent to Italy, who overcame the Goths, drove them out of Italy, & brought it again under the sovereignty of the Romans. What good recompense for great service was rendered to Belisarius, & Narses, many writers have recorded, I pass it over with silence. Narses moved with indignation against the Emprice Sophia the wise 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 Lombardie.  
It is one of justinian's chief praises, that he caused the great Ocean sea of the Roman laws to be abridged into a short compend, & to be comprised within the compass of 50. books, vulgarly called Pandectis or digestis, having short titles prefixed unto 
Tom. 2. Con●…il.  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 possible were, the contentious disputations that were moved anent the writings of Origen, T●…eodorus and Ibas, but this I refer to the own place.   

justinus the younger.  
JUSTINUS was nephew to justinian. He governed 16. years. He governed himself alone 12. years, and with Tiberius, whom 
Evagr. lib. 5. cap. 23.  he associated 3. years, 11. months. All things succeeded unprosperously in his time. Alboinus King of the Longobards possessed himself and his people in Italy. Cosroes King of Persia with his captain Adaarmanes took the town of Apamia, and burned it 
Evagr. lib. 5. cap. 10.  with fire, & 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, he who would credit no true information before, now he is stricken with madness & astonishment of mind, being grieved for this, that the estate of the Roman Empire should have decayed in his time, & through 
Idem lib. 5. cap. 11, 12.  his default. For remedy whereof Tiberius a wise & valiant man, by the advise 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, & how he exhorted him not to bewitched with the splendore of those garments, as he had been, but with vigilancy & wisdom, to govern the estate of the Kingdom. This he spoke after he was recovered of his disease, & in presence 
Evag. lib. 5. cap. 13.  of all the noble men 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 a counsel given to his associate.   

Tiberius.  
TIBERIUS reigned 3. years, 11. months in conjunct authority with JUSTINUS, and after his death he reigned four years himself alone: so all the time of his government was seven year, 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. 
Evagr. lib. 3. cap. 37.  After the taking of Daras, he marched toward Armenia in the Summer time, and from thence intended to address toward Caesarea Cappadocie, expecting none encounter or resistance of the Roman army. But Tiberius had prepared a well appointed army, consisting of more than an hundredth and fifty thousand men to resist Cosross, whose forces when Cosross could 
Evagr. lib. 5. cap. 14, 15.  not match, he fled: and for very heart grief he died, and gave advise 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 Ponnonia 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, & they were miserably 
Hist. Magd. cen. 6 cap. 3.  addicted to the Arrian heresy, insomuch that Lemugildus King of Goths, caused his own natural son Elmingildus to be slain, because he forsook the Arrian faith. Also their number 
Matin. de vit. Gregor. 1  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: for he found himself sick unto the death. He reigned 20. years, he fought against the Persians, & prospered 
〈◊〉. lib. 5 cap. 22.  in that warfare: and after that peace was bound up amongst them. Chaianus King of Auares, Huns, and Slavonians fought against him, and carried away many captives and prisoners. In redeeming of the captives, Mauritius was too niggard, 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. Of this calamity it is thought that: Mauritius was foreseen in his dream, & that he choosed 
〈◊〉. Funct. lib. 8.  rather to be punished in this world for his faults, than in the world to come. Always 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, he gave glory to GOD in his greatest calamity, and said, Just art thou, O LORD, and righteous in all thy judgements.    

CHAP. II. Of Pastors and Doctors.  

patriarchs of Rome.  
TO GELASIUS succeeded ANASTATIUS 2. and governed 1. year, 2. months, 24 days. He ministered in the 
Anastatius.  days of the Emperor Anastatius: he was hated of the Clergy, because he admitted to his f●…owship Photinus a deacon, whom Foelix and Gelasius had excommunicated as a friend to Acatius B. of Constantinople. Platina writeth of him that he ended his life, as Arrius did, and that his bowels gushed 
Platina de vitis pontiff.  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 extraordinare judgements: but I ground no thing upon the words of Platina, but so much as maketh against them, whom he intendeth to flatter.  
To Anastatius succeeded Symmachus in the days of the Emperor Anastatius, and when Theodoricus King of Goths reigned 
Symmachus  in Italy great sedition was amongst the people at his election, the one part of the Clergy & people choosing Symmachus, the other Laurentius to be B. of Rome, but with common consent a Synod was appointed at Ravenna & there the election of Symmachus was ratified. He continued in office 15. years, 6. months, 22 days. 
Platin. de vit. Pontif. Hormisda.   
Hormisda the successor of Symmachus ministered 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 Euty●…hes of new again. Likewise ambassadors were sent to the Emp. 〈◊〉, & to john B. of Constantinople to exhort them to forsake the wicked error of Eutyches, and to acknowledge two natures in CHRIST, to wit, the divine & human nature, but Anastatius answered with proud words, Nosimperare volumus, nobis imperari nolumus: that is. We will command, but we will not be commanded Likewise the bishop of Constantinople puffed up in pride by the assistance of the Emp●…rour despised the Council of Hormisda. Moreover against the law of nations they dealt inhumanly with the ambassadors of Hormisda, and thrust them into an old and lecking ship, with strait 
Platin. de ●…it. Pontif.  commandment that they should not arrive at any harberie in Graecia, but keep a direct course toward Italy. Notwithstanding by the providence of GOD, the snip arrived safely at the coasts of Italy. The error of the Mamcheans begannne again to be overspread in Rome, but Hormisda took their books, & burned them in the porch of the Church called Constantiana.  
john 1. governed the Church of Rome in the days of justinus the elder, to whom also he was sent ambass●…dour by Theodoricus, 
Ioan●… 1.  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 bishop john with many rears persuaded the Emp. justinus to condescend unto the petition of The●…doricus. Nevertheless when he returned back again to Italy, he was cast in prison, where he ended his life, after he governed the Church of Rome 2. years, 8. months.  
Foelix 4. the succ●…ssor of john 1. continued in office 4. years, 
Foelix 4.  2. months, 13. days. He excommunicated Athanas●…s Patriarch of Constantinople for heresy, as Platina recordeth. He ordained that Christians before their departure out of this life should be anointed with oil. This custom is now kept in the Roman 
Co●…t. Funct. lib. 7.  Church, and is called the Sacrament of extreme unction.  
To Foelix 4. succeeded Bonifacius 2, whom the Grecians called 
Bonifacius. 2.  Agathon, 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 Di●…scorus: 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 ashamed to writ of Aurelius B. of Carthage, Augustine 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, & ag●…inst his predecessors Bonifacius 1 & Coelestinus whom his predecessors most justly had excommunicated: but now (saith he) Eulalius hath confessed the fault of 
Hist. Magd. cent. 6. cap 10.  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 the peace & communion of the Roman Church. Mark here how they who would impair a jot of that supremacy whereat the Church of Rome aimed, were forthwith delivered to the devil, how holy, modest, & learned so ever they had been & a vain, timorous & beastly body Eulalius is preferred to Aurelius B. of Carthage, to Augustine B. of Hippo, & to a grave Council of more than 200, Fathers, only for this, that he submitted himself to the chair of Rome. The time is now approaching, whereinto 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 Augustine hims●…lf, & against reverent Councils.  
john 2. was successor to Bonifacius: he ministered in the time of 
joannes 2.  the Emperor justinian, 2. years, 4. months: he was called for his eloquance Mercurius, or ●…ntius jovis.  
Agapetus the successor of john 2. under the reign of justinian, had scarcely liberty to attend upon his own stock: for immediately 
Agapetus.  after he was ordained B of Rome, he was sent to the Emperor justinian by Theodatus King of the Goths, to pacify his wrath: for the Emperor intended to make war against him, for the cruel slaughter of AMALASUNTA his wife: this was an unhonest cause and 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, and that Agapctus answered unto him courageously, that he supponed he was sent to a most Christian Emperor, but he found him to be Dioclesian. This liberty is thought to 
Platina de vit. pontiff.  have done good to justinian, and that he embraced the true faith more seriously than before, and deposed Anthemius B. of Constantinople, an Eutychian heretic, and placed Menas a bishop professing the true faith in his room. Always Agapetus died at Constantinople, after he had been chosen B. of Rome 11. months, 21. days, and his body was put into a chest of lead and transported to Rome.  
silverius the son of Hormisda, sometime B. of Rome, was successor to Agapetus. Theodatus King of Goths compelled the 
silverius.  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 B. of Constantinople. Siluersus refused to obey such impious commandments. Therefore Theodora sendeth a commandment to Belisarius to banish silverius, and to appoint Vigilius B. 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, 5. months.  
Vigilius succeeded to silverius, and ruled 17. years, 26. days. His entry to this office is inexcusable: for by open force, secret 
Vigilius.  bribes, and promises to perform the impious desires of the Emprice, he obtained the chair of Rome: so that Onuphrius cannot find out an excuse for his unlawful entry. Theodora the Emprice urged him to perform his promise, & to restore Anthemius. But Vigilius, as appeared, repenting of his great temerity and rashness, answered, that evil promises were not to be keeped: for this cause he was led away violently to Constantinople, and a cord was fastened about his neck, & he was drawn through the streets, and cast into prison: he endured all this contempt the more patiently, because he confessed, that for his sr●…nes he had deserved greater punishment at the hands of GOD than this was. In end he was delivered out of prison by the earnest request of Narses captain of justinian's army in Holy, 
〈◊〉 de ●…is 〈◊〉.  but he died by the way: and he whom so many cares could not destroy, the sickness of the gravel destroyed him at Sicily, & his body was transported to Rome, and buried there. But now let us consider the ineptitude of Baronius, who keepeth no measure in his history, but as the Poet speaketh of a ship tossed with a vehement tempest.  
Tollimur in coelum sublato gurgite, & i●…dem.  
Subducta admanes imos descendimus unda.  
When Baronius speaketh of the entry of Vigilius, he calleth him athiefe, a brigand, a man who entered not by the door of the 
〈◊〉. 〈◊〉. 7. 〈◊〉. 538  sheepfold, 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 silverius to death he was incontinent worthy of the name of the Vicar of Christ. Albeit he restored not Anthemius, 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 Morneus 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 the 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 write to the Council, but would not be present to sit in a lower place than Eutychius B. of Constantinople and moderator of the Council.  
AFTER Vigilius succeeded Pelagius 1: he ruled the Church of Rome 11. years, 10 months, 28. days. In a very perilous time 
Pelagins. 1  this charge was committed to him, namely when the nation of the Goths had chosen Totilas 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 Taruisium 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 S. 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, yet was his name in great account, so that Totilas in a disguised habit went 
Platin. de vit. joan. 1.  unto him, and conferred with him. Platina writeth that S. Benedict knew him, notwithstanding of his deep dissimulation, and with terrifying words dissuaded him from using cruelty against Christians. The Counsel was good, but Totilas was not obedient unto it. He was slain in battle by Nases near to Brixellum: and Teias whom the Goths choosed in his rocme was slain in battle at Nuceria: so the Kingdom of the Goths in Italic was utterly undone by the valour of Narses. After the first coming of Theodoricus into Italy, they reigned in Italy 72. years. Now their name, dominion, and all their might is utterly quenched. Pelagius depended much upon the friendship of Narses. And when Macedomus B. of Aquileia died, Honoratus B. of Milan ordained Paulinus to be his successor. Pelagius B. of Rome grieved at this. Nevertheless he compl●…ineth not to Narses that Paulinus was made 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 from the grievous bondage of 
Pelag. 1. Epist. 3.  Totilas, so likewise it became them to expect the emperors answer, before they had appointed a bishop in Aquileia. Mark the hypocrisy of the bishops of Rome under colour of obedience to the civil Magistrate secretly creeping to their own sovereignty, the chief mark whereat they continually aimed.  
john 3. succeeded to Pelagius, & governed 12. years, 11 months 26. days. In the days of justinus the younger, who was successor 
joannes 3.  to the Emp. justinian, did he minister in the Roman Church, & at that time when Alboinus King of Longobards came into Italy with a great army, with their wives & children, & settled their abode in that part of Italy which lieth about the river Padus. The Emprice Sophia had irritate Narses that valiant captain with contumelious 
Platina de vit. Pon●…f.  words, and he gave both to her & 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 w●…s not able all her time to undo again. The Deputy of the Emp. of Constantinople, kept a part of Italy which was not conquessed by t●…e Lombard's, & this was called Exarchatus Ravenna, & the B of Rome with assistance of the country kept Rome free from the dominion of the Lombard's for a short ●…ime. At this time did john 3. govern the Church of Rome. He brought ●…n new constitutions in the Church, that Chorepiscopi, otherwise called Vicar●… Episcoporum should have no power at all of imposition 
H●…st. Ma●…d. c●…nt 6. cap. 10  of hands, which constitution he confirmed with a fool●…sh 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 before to go beyond his predecessors 
Benedictus 1.   
Benedict 1. continued in his charge, 4. years 1. months 28 days. He had great grief in his time, because the prevailing power of the Lombard's oppressed the country of Italy, & 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 Emp. Tib●…rius 2. in whose time he ministered, sent ships loadned with corns from Egypt to support the distressed estate of the Romans. Tiberius was endued with many good qualities & princely gifts, he was valiant, godly and liberal, and the more bountiful he was to the poor, his riches so much the more abounded: for 
Platina de vit. Pontif.  beside 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 tread under feet any longer, but to be set in a more honourable place) there I say, he found an infinite treasure of silver & 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 vive performance in the person of the noble Emperor Tiberius.  
After Benedict succeeded Pelagius 2. and ministered under the 
Pelagius 〈◊〉.  reigns of Tiberius & 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 besi●…ged 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 Emperor 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 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 putrefying, corrupted the air, whereof arose a vehement pest in Rome, and Pelagius 2. in this contagious sickness ended his life.  
Gregorius 1. called Magnus succeeded to Pelagius 2, and ministered 
Gregor. 1.  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 Clergy nor people, but his letters were intercepted by the governor of the town 
Platina de vit. Ponus.  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 the bishop of Rome before the Emperor was foreseen 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 justinus, when Antiochia was terribly shaken with a vehement earthquake, the few 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 dispone our days. He was the first that devised the style of servus servoram 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 iciunator, who had usurped the style of Oecumenick, or universal bishop to whom Pelagius 2. and Gregorius 1. mightily opponed themselves, and called him the forerunner of the Antichrist, who durst usurp 
Lib. 6. P●…dies. 16. Epist. 30.  such an arrogant style. 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 3. finding himself in favour with the Emp. Phocas, gladly accepted that same pre-eminence in his own person, which his predecessors had damned in the person of joannes 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 the Antichrist Read the Epistles which Gregorius writeth to Mauritius detesting, and abhorring this supremacy whereat the Patriarch of Constantinople aimed. Amongst other things, he saith, Exclamare 
Gregor. lib. 4 Epist. 32.  compellor, ac dicere, O tempora ô mores: ecce cuncta in Europae partibus, barbarorum iurisunt tradita. Destructae urbes, eversa castra, depopulatae provinciae, nullus terram cultor inhabitat, & tamen sacerdotes, qui in pavimento, & cinere flentes tacere debuerunt, vanitatis sibi nomina expetunt, & novis ac prophanis vocabulis gloriantar: 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 spoiled, no labourer inhabiteth the land. Notwithstanding the Priests, who should lie in ashes upon the ground weeping, they are seeking unto themselves n●…n●…s of vanity, and they glory in profane styles. Now apply these words of Gregorius 1. to Bonifacius 3. 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 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 perpetuail blot to the name of Gregorius: but of this I have spoken in the treatise of supremacy. The constitution he made anent prohibition 
Hist. Magd. cent. 5 cap. 10  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, & whereas the Apost. PAUL said, It was better to marry than to burn, Gregory was compelled to say, It was better to marry than tomurder. The sending of the Monks, Augustine, Melito, and joannes to Britanne, was not so much to conquesse them to Christian religion, which they had embraced in the days of Lucius King of Britons, and of Eleutherius bishop of Rome, as hath been declared in the second CENTURIE cap. 2. as to conquesse them unto the ceremonies and rites of the Roman service.  
Gregorius was the first, of whom we read, that writeth of sacrifices to be offered for relieving of souls tormented in Purgatory, and he leaneth upon such ridiculous fables, which he heard of one Foelix B. of Centumcellae, as it is a shame to rehearse them, but seeing they are not ashamed of lies, let the dung of 
Hist. Magd. con. 6. cap. 10. Greg lib. 4. ●…al. cap. 55.  th●…ir own inventions be cast into their own faces: he writeth that a Presbyter of Centumcellae went to the bath house to wash himself, where he found a man uncouth & unknown to him, but very humble and seruiable, 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 to 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, & think that ye are heard of GOD, when ye cannot find me in this place any longer. Surely Popish Purgatory, and soul 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. The 
Theod lector. lib. 2.  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, to whose custody the hand-write foresaid was committed by Euphemius: which when 
Macedonius. Hist Magd. cent. 6. cap. 10. Timotheus.  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 Firth that runneth betwixt Baeotra 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 where of 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, who hath damned the Council of Chalcedone, shall not be laid upon me: whereunto Timotheus answered, whosoever accuseth, or damneth the Council of Chalcedone, let him be accursed, & 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.  
john of Cappadocia is not worthy that his name should be insert in this Catalogue, a proud, avaricious, and ambitious heretic, 
joaannes Cappadox  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 and universal bishop. It is true, that joannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 usurped the title of pre-eminence, therefore this joannes Cappadox was laid aside as an Eutychian heretic, and the great invectives against this usurped authority are chiefly set against joannes Jeiunator. But mark how Pelagius 2. ere Gregorius tramped upon this pride, with a proud mind, as Diogenes did upon the covering of Plato his bed, he is not content to damn the decreet of the Council of Constantinople, but also he affirmed that it was not lawful to him to assemble 
T●…. 2. Concil.  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.  
After him succeeded john called Scholasticus, and continued not above one year. Evagrius calleth him joannes Sirmiensis, lib. 4. 
joannes Scholasticus. Epiphae●…ius.  cap. 39  
To john succeeded Epiphaenius, in the days of justinian, who blessed his army which went to fight against the Vandals under the conduct of Belisarius: he ministered 16. years, as Chytreus writeth.  
The name of Anthimus is worthy of the roll of obstinate 
Anthimus.  heretics. He was bishop of Trapezus, but by the means of Theodora the Emperor Instinians' wife, he was promoted to be bishop of Constantinople. Theodora was too busy in Church affairs, and Sophia the wife of justinus 2. 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, succeeded 
Menas.  Menas, who kept the true faith, and governed the Church of Constantinople 16. year. Evagrius reckoneth Basilides in the roll of bishops of Constantinople, and Anthimus to be bishop of 
Lib. 4. 〈◊〉. 9  Alexandria.  
To Menas succeeded Eutychius, of whom occasion will be 
Eutyc●…ius.  offered to speak in the fifth general Council, wherein he disputed judiciously in the question, whether or not it was lawful to excommunicate heretics after their death. His opinion anent 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 I. who proved by the example of CHRIST his body after his resurrection, that the bodies of the Saints should not be like unto the air, and the wind: for CHRIST saith, Handle me, and see: for a spirit hath not 
Luc. 24. vers. 39  flesh and bones, as ye see me have.  
After Eutychius followed john called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or jeiunator: this 
joannes jeiunator.  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 Joannes Cappadox, and would be called universal bishop, against whom Gregorius 1. contended mightily, even as Lactantius of old contended against the Pagans, impugning the error more 
Gregor. 16. 4 Epist. 32. usque ad epist. 40. Cyriacus.  mightily, than solidly confirming the truth. It is supponed that he ministered 13. years, under the Emperor Mauritius. To whom succeeded Cyriacus.   

patriarchs of Alexandria.  
AFTER john called Tabennesiota, succeeded another john, who kept the true faith, and was banished by Anastatius, because 
joannes.  he would not damn the Council of Chalcedone.  
To John succeeded Theodosius an obstinate defender of the error 
Theodosius.  of Eutyches. He was familiarly acquainted with Severus of Antiochia, and Anthimus of Constantinople, whereby the misery of these days may be easily espied, whereinto 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.  
After him succeeded Zoilus, and after him Appollinarius, who 
Zoilus. Apollinarius.  was present at the fifth general Council. To whom succeeded Eulogius, and after him Petrus, who ministered under the reign 
Eulogius, Petrus.  of Mauritius.   

patriarchs of Antiochia.  
AFTER Palladius succeeded Flavianus, who suffered great troubles for the true faith, namely by the cruel persecution 
Flavianus.  of the Emperor Anastatius, and the calumnies of Xenaeas B. of Hierapo●…is (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 and write 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 Chalcedone. The town supported their bishop against a rascal number of seditious and heretical Monks. Notwithstanding the Emperor Anastatius infected with the heresy of Eu●…yches, 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, and appointed Paulus to be bishop of Antiochia. 
Paulus.   
To Paulus succeeded Euphrasius, who died in that fearful calamity 
Euphrasius  of the town of Antiochia, when it was shaken and overthrown with earthquake, as Evagrius witnesseth. 
Lib. 4. cap. 5   
Euphraimius was a civil governor in the East parts, who 
Euphraimius.  pitied the decayed estate of the town of Antiochia, & furnished all necessary things for the repairing of the town of Antiochia: for which cause the people was 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 th●…se names. Evagrius writeth, that he undertook the charge of the Apostolic chair, in which words, it is manifest, that 
Lib. 4. cap. 6  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 th●… people were cruelly slain. Euphra●…us their bishop 
Evag. lib. 4. cap. 24.  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 E●…phraimius followed Domnius. And after him Anastatius. He ministered under the Emperor justinian, at what time the ●…mperour fell into the error of them, who said, that our 
Domnius. Anastatius.  LORD JESUS in his very conception adjoined unto his divine nat●…e an immortal body, which was subject to no human infi●…mities. Anastatius opponed himself to the emperors opinion, & the bishops followed Anastatius, & not the Emperor: for this cause justinian was purposed to have banished him, but he escaped this trouble, by the emperors death. Nevertheless h●…e was banished by justinus the younger, for some alleged cause of dilapidation of Church-gooods, and Gregorius was placed in his room.  
Gregorius ministered in Antiochia 23. years under Justinus 2. Tiberius and Mauritius: he was in great account with Mauritius, 
Gregorins.  to whom he foretold that he would be promoted to the Imperial dignity. And Mauritius employed him in great and weighty 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, who was 
Evag. lib. 6. cap. 18.  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 innocency so evidently, that his accuser was with ignominy scourged and banished. He died of the gouts infirmity & after his death, Anasiatius, whom justinus banished for dilapidation of church-good, 
Euphemius  being yet alive, was restored to his own place again. To whom succeeded Euphemius.   

patriarchs of Jerusalem.  
AFTER MARTYRIUS succeeded HELIAS a fervent 
Helias.  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.  
To him succeeded john, of whose politic dealing in circumueening 
joannes.  Anastatius the Emperors captain, I have sufficiently declared in the preceding history.  
To John succeeded Peter, & after him Macarius, & after Macarius 
Petrus. Macarius. Eustochius  Eustochius, who impugned the books of Origen & 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, whereinto 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 dearly: therefore he procured that Eustochius B. of jerusalem should be removed, and Macarius restored again. After whom succeeded joannes, Neamus and Isieius. 
joannes. Neamus. Isi●…ius.   
In this century, whereas I pretermit the names of other Pastors and Doctors in the Church, I have done it upon this consideration. I find in this century, that by the irruption of barbarous people, such as the Goths, Uandales, Huns, Auares, Schythians, Lombard's, youth was hindered from studies, many memorable books were burnt, ancient languages were utterly spoiled, 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 Historiographers, in whose opinion the gift of miracles increased, when the gift of knowledge decayed: but the contra●…e is known by Scripture, 
Act. 2.  that the holy Apostles, whom CHRIST induced with extraordinary gifts of working miraculous works, he endued them the departure of Valerius: he was B. 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, such 
Bishops of France.  as Eutherius B. 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. Claudianus Mammertus B. 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 in corporated into his person. Hilarius first bishop of Arls, and afterward (as appeareth) of Vienne, opponed himself directly to Leo B. of Rome, and would acknowledge no jurisdiction, nor domination of the B. of Rome over the Churches 
Leo ad Gal. Episcop. epist. 77. & epist. 89.  of France: for this cause Leo accused him as an usurper of supremacy, only because he would not stoop under his feet: but H●…larius came to Rome, nothing regarding the anathems and cursings of the Roman bishop, and in his face affirmed, that neither did CHRIST appoint Peter to be h●…ad of the rest of the Apostles, neither had the B. of Rome a sovereignty over the Churches of France. All the grandeur of Leo his speeches, who doth talk of those few words: Tues Petrus; & super hac petra, etc. that is, thou art PETER, and upon this rock etc. as if 
Matth. 16.  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, & vain interpretation of Scripture made not men of understanding incontinently to stoup vnd●…r the feet of a proud Prelate. Vincentius Lirinensis a mighty impugner of her●…sies. PROSPER AQVITANICUS. SIDONIUS' Bishop in some part of Ouerme. MARTINUS TURONENSIS is commended for the 
Hist. Magd. co●…t. 〈◊〉 cap. 10  gift of many miraculous works that were wrought by his hands. He compared virginity, marriage, and fornication to a meadow, a part where of was eaten by the pastoring of beasts, another part was holled by the rudeness of wourting 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 holled, and misfassioned with swine. Marriage to that part of the meadow that was p●…stored, so that the herbs had their 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. Reon gius B. of Rheims, by whom Clodoveus the 
1. Cor. 7  first Christian king of France was baptised, & 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 Councils, 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 century.    

CHAP III. Of Heretics.  
PELAGIV●…, BRITO and his followers, JULIANUS and Coelestius maintained 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, & by the Councils of Arausio in France, & Milevitanum in Numidia, which damned the error of the Pelagians. They affirmed that men by nature were able to fulfil the whole Law of GOD, howbeit more easily & better if they were supported by the grace of GOD. They denied 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, than 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 foresaid, and infected it with his error, but by the diligent traveles of Germanus Altisidorensis and Palladius sent from Coelestinus B. of Rome, both England and Scotland were freed from that error. 
Nestorius.   
Nestorius' B. of Constantinople lived in the days of Theodosius 2. He was an eloquent man, but his head lacked brains when he spoke against the personal union of the divine and human Nature in CHRIST. He denied that the Virgin MARIE could 
6 evagr. 1●…. 1. cap. 7  becalled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Deipara, that is, the mother of GOD, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the mother of CHRIST He was damned as an heretic in the Council of Ephesus, and banished by the Emp. Theodosius, to the wilderness of Thebaida, & was plagued by GOD with extraordinare judgements, as other heretics had been before: for his blasphemous tongue was consumed with 
evagr. ibid.  worms, & rotten in his mouth, and so he ended his wretched life most miserably. 
Eutychiani   
Eutyches was an abbot in Constantinople: 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, but Eutyches confounded the natures, and would have the human nature so swallowed up by the immensity of the divine nature 
Evagr. lib. 1. cap. 8.  in CHRIST, that there was not two natures in CHRIST, but one alanerly, to wit, the divine nature. He was damned in the Council of Chalcedon, as will be declared hereafter (Godwilling) This heresy much perturbed and troubled the Church in respect of the fautors, and favourers thereof, both in policy and Church. Chrysapbius a principal ruler in the Court of Theod●…sius 2. Basiliscus and Anastatius Emperors, were favourers of this heresy, and of bishops not a few, such as D●…scorus B 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 B. of Alexandria, and Petrus Gnapheus B. of Antiochia: all these maintained the heresy of Eutyches a long time. And now appeareth the fruit of human wisdom, who choosed patriarchs to s●…ppresse heresies and yet they are the principal maintainers of it. Like wise a multitude of wicked men, specially Monks cried out against the decrees of the Council of Chalcedon (which was assembled by the authority of the Emp. Martianus) these were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because they had no principal head upon whom they depended: all these countenanced the heresy of Eutyches, 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 latter time, were in vigour and strength as yet, whereby it came to to pass that Augustine is compelled to write in his time against many Manicheans, such as Faustus, Fortunatus, Felix, S●…cundinus, & against Donatists, such as Gandentius, Parmenianus, Emeritus, Ticonius: so that it is evident that the Church in this century, & in the former was chiefly perturbed with the multitude and diversity of heresies.   

CHAP. FOUR Of Councils.  
COncerning Councils gathered in the days of Arcadius and Honorius by Epiphanius in Cyprus, and Theophilus in 
Councils at Constanti●…ople against john Chryso●…ome.  Alexandria, under pretence of damning the books of Origen, and in Constantinople first & last by the malice of Eudoxia the Emperor Arcadius wife, to procure the deposition of john Chrysostome B. 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 419. a great number of bishops were assembled in the town of C●…thage, whose names are particularly 
The 5. Coun●…l of ●…age.  expressed in their Synodicke letter sent to Innocentins I B. of Rome. In this assembly they damned the opinions of Pelagius & Coelestius (which hath been above rehearled) as heretical. 
August. epistol. 90. & 91.  The answer that Innocentius returned to the Council is intermixed with words of swelling pride, as if no decreet 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 14. and 15. canon. The one declareth that no Church was consecrated without the relics of the Martyrs: the other declareth that adoration of relics at this 
Canon, 14. Canon, 15  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 in Spain was assembled under the 
The first Council of Toledo.  reigns of Arcadius and Honorius: the year of our LORD wherein this Council was gathered is much controverted: therefore I overpass 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 anent prohibition of marriage to some persons are foolish and the 
Canon 17  admitting of a man to the communion, who wanteth a wife, and contenteth himself with one concubine allanerly, is foolisher: so perilous a thing it is, in a jot to depart from the certain rule of the written word of GOD.  
Milevitum is a town of Numidia: in it many bishops were 
The Council called Milevitanum  assembled under the reign of Arcadius, whose names are particularly expressed in the letter sent from the Council to Innocentius B. of Rome, which letter is insert in the Epistles of Augustine, 
Epist. 92. & 93.  together with the answer of Innocentius I. 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 B. of Hippo was not only present, but also precedent. The opinions of Pelagius and Coelcstius anent the power of man's nature not supported by the grace of GOD, and the free will of man to do good of itself, is so solidly refuted, and that by arguments taken out of holy Scripture alanerly, that it is to be wished that other Councils had followed the example of this Council whereinto Augustine was precedent. The other cause of the meeting of this Council was to constitute canons anent ecclesiastical discipline, specially that no man should make appellation from his own bishop to bishops beyond sea, but incace his own bishop did him wrong, than he should appeal unto 
Canon 22,  an assembly of African bishops, but he who would needs appeal to bishops beyond sea (meaning chiefly of the B. of Rome) let him be secluded from the communion of all African bishops. The cause of Apiarius, & his B. Vrbanus Siccensis seemeth already to be wakened, & the fathers of this Council foresmelled that he was to appeal to the B. of Rome, like as he did indeed to Zosymus the successor of Innocentius: & therefore likewise men in due time they made this constitution. Innocentius received the Councils letter from a brother named julius, & approved the condemnatory sentence pronounced against Pelagius & Coelestius: but mark the words of Innocentius letter, Frater, & Coëpiscopus noster julius dilectionis vestrae literas, quas ex Milevitano cura fidei propensiore misistis, mihi inopinanter suggessit. that is to say, Our brother and fellow bishop julius brought unto me unawares your brotherly letters, which ye sent unto me from the Council Milevitanum, 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 Councils. P●…lagius after this Council compeared before a Council in Palestina, and seemed to renounce his errors, but he spoke deceatfully as heretics are accustomed to do: but he set forth nothing in writ to destroy the error he had builded, and to procure the safety of them whom he had intan●…led with the snares of deceitful 
August. Opist. 95.  errors, as the Epistle of Aurelius, Alipius, Augustinus, Euodius and Posstdius written to Innocentius doth declare. Obscure Councils I have both overpassed with silence, & do mind God-willing, to keep the like order in time to come.  
In the year of our LORD 420, and under the reigns of Honorius 
The sixth Council of Cart●…age Hist. Magd. 〈◊〉. 5. cap. 〈◊〉  and Theodosius 2. a great national Council was assembled in Carthage: two hundredth and seventeen bishops were present at this Council, and it continued for the space of six years. Aurelius bishop of Carthage was moderator. Three bishops of Rome, to wit, Z●…symus, Bonifaecius 1. & 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, & the 6 Council of Carthage, was Apiarius Presbyter Si●…censis, 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 Z●…symus 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, & incace this suc●…eeded 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 remembered no such act to have been made in the Council of Nice. Always time is granted to the B. of Rome to prove that such right belonged to him by an act of the Council of Nice. Zosymus the first alleadger of this false act continued short time in office: for he ended his course within the space of one year, and few months. Bonifacius 
〈◊〉. lib. 7 cap. 11  the successor of Zosymus serioysly 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 & Gre●…ke exemplares, & no such act was found, the ambasadours of Bonifacius returned to him with this answer, that the principal registers be●…oued to be sighted, 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 sighting of the authentic registers. Cyrillus B of Alexandria, and Atticus B. 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, as was alleged by Zosymus and Bonifacius: and by this time Bonifacius also ended his life: for he ministered not above 
Socrat. lib. 7. cap. 11.  three years. The Epistle sent from the 6. Council of Carthage, declaring that they found the act foresaid alleged by the ambassadors of the B. of Rome to be supposititio us and false, this Epistle (I say) was directed to Bonifacius: but seeing heehad ended his life, it came in the hands of Coelestinus the successorof Bonifacius, who insisted by the same ambassadors who were employed before, to wit, Faustinus a bishop, and Philippus, and Asellus two presbyters, to have Apiarius received in favour, and the African bishops to be subject to the bishop of Rome: but their traveles were bestowed in vain. The last period of this controversy was this, that Apiarius despairing of help from the bishops of Rome, confessed his faults, and humbly submitted himself to the Council of Carthage. And the Ambassadors of Coelestinus returned with this answer, that the B. of Rome had none authority over the bishops of Africa, but he 
Hist. Magd. 〈◊〉. 5. cap. 9  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 none appellation to be made in time to come from Africa to the bishops of Rome.  
Under the reigns of Arcadius & Honorius, & about the year of our LORD 400. The Donatists assembled themselves in a town of 
The council called 〈◊〉.  afric called Bagaia in frequent numbet: for they are counted 310 who were present at this Council. The principal purpose of their meeting was for deposition of Maximianus B. of Bagaia, 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 aecumenicke Councils, as were at this convention. Secondly to declare the effronted peartnes 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, 
Act 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.  
In the 8. year of the reign of Theodosius 2. was a general 
The first Council of Ephesus 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 Presbyt●…r in his Church called Anastatius, whom he had in reverent account. This Anastatius upon a time teaching in the Church, said, let no 
Socrat. lib. 7 cap. 32  man call the vi●…gine MARIE the mother of GOD, whereupon ensued great trouble in the Church, for they w●…re assured of the divinity of CHRIST. And Nestorius not willing that the man should be disesteemed whom he so much regarded: he chopped oftin 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 200. bishops & above, & Cyrillus B. of Alexandria was appointed Moderator by the ordinance of the Emperors, who commanded the Council to be gathered, Cyrillus began to embark, and to agitate the question, ere john Patriarch of A●…tiochia, and his company could be present at the Council At the first meeting Nestorius being present in the town of Ephesus utterly spoiled his cause, and added to his former opinion borrowed from Anastatius, that he thought it an indignity done to the only begotten Son of GOD, to speak of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were all reproachful 
Acta Synod Ephes●….  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, & warned him to be personally present at the Council, but he refused to compear, until the time that John Patriarch of Antiochia, should b●…e present at the Council. Cyrillus B. of Alexandria, was a man prompt, & sordward in all causes both good and bad, & he would not linger until the coming of ●…ohn Patriarch of Antiochia, and his company, but forthwith he caused his books and writings to be examined, wherein it was clearly sound, that he sa●…e the Son of the Virgin MARIE was not God but only that God was with him so he denied the personal union of the divine & human Nature The Fathers of the Council upon this ground damned Neslorius as an hereticque, and Nestorius on the other 
So●…at. lib. 7. cap. 〈◊〉 2.  part gathered the bishops of his own faction, and damned Cyrillus B. of Alexandria, and Memnon B of E●…hesus. After this john Patriarch of Antiochia came to E●…hesus, whose coming rather increased than diminished the schism: for he was to angry against the precipitation and hastiness of Cyrillus, that he would not adjoin himself to the Council: hereupon followed mutual excommunications: john Patriarch of Antiochia excommunicated Cyrillus, and Memnon: and they on the other part excommunicated him, and his retinue who came not to the Council: yet in the mercy of GOD this schism that fell out last amongst good men was cured, & they were reconciled, & the heretic Nestorius was banished to Oasis.  
Before Theodosius 2. had ended his life, Flavianus bishop. of Constantinople had gathered a particular Council, and damned 
The 2. Council of Ephesus.  Eutyches an abbot of Constantinople, because he affirmed that in CHRIST after the unton of the divine and human natures, there was no longer two natures, but one allanerly composed of both the natures. This absurd Opinion Flavianus damned as heretical. Notwithstanding Chrysaphius the chief governor of the emperors palace was a friend to Eutyches, and a favourer of his heresy. And he procured at the Empe●…cuts hands, that Eutyches cause should be judged in a more frequent assembly to be gathered at Ephesus, and wherein Dioscorus B. of 
Evagr. lib. 1. ●…p. 9, 10  Alexandria should be moderator. In this assembly Dioseorus dealt imperiously, like unto an headstrong heretic●…e He called upon Eutyches, & required a confession of his faith, which when he had given, not expecting the votes of others, who were present, with clamour and outcrying 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 B. of Rome sent to the Council to be read. Thirdly 
Hist. Magd. 〈◊〉. 5. cap. 9  he absolved Eutyches, and 300. Monks all entangled with this heresy, whom Flavianus had justly excommunicated: & last of all, he excommunicated Flavianus, & caused him by the tumult of his factioners to be so rudely and uncourteously entreated, that he was trodden under soot, 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 in Phoenicia, whereinto the cause of Ibas B. of Edessa (whom Dioscorus had deposed) was wakened and 
The council of ●…erytus.  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, wherein albeit 
The Council called Agathen●….  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, Councils both general and national were convened by the authority of Princes.  
In the year of our LORD 454 & in the 3. year of the reign of the Emp. Martianus a general Council was assembled at Chalcedon 
The general Council of 〈◊〉. Funst. chro●…  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 hundredth and thirty. The like whereof happened not in any general Council preceding this 
evagr. lib. 2. cap 4  time. The patriarchs were all present at this Council either in proper person, or by their ambassadors. Anatoli●…. B. of Constantinople, Dioscorus B of Alexandria, Maximus B. of Antiochia, 〈◊〉 B. of jerusalem: and in stead of Leo B. of Rome his ambassadors Pascasianus a bishop, Lucentius, Bon●…facius, and Basilius Presbyters, with a Christian brother ●…ulianus.  
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 b●…e ●…epressed. Above all craving of them, or rather charging and commanding them, that they should decern nothing repagnant to the acts of the Council of Nice.  
The ambassadors of Leo B. of Rome craved that Dioscorus B. of Alexandria should not sit in the Council as a ●…udge, but that he should stand and answer to things that were to be ob●…ected 
Evagr. lib. 2. cap. 4.  unto him. Which petition being granted, E●…sebius B. of Dorileum stood up and accused him of three things. First, that he had been an adversary to the true faith in absolving Eu●…yches a notable here ique in the second Council of Ephesus: Secondly that he was a murderer of Flavianus B. of Constantinople a constant defender of the true faith: and thirdly that he had done himself wrong in deposing him without a cause, and herewith he desired his letter to be read. The Council not only read his letter accusatorie, but also read all the acts of the 2. Council of Ephesus & heard the reports of bishops, who were present at that Council of Brigandrie, and had consented against their hearts to the deposition of Flavianus, because Dioscorus had bands of soldiers sent by Chrysaphius in name of the Emp. Theodosius 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 B. of Rome to be read in the Council foresaid, and finally that he had most unjustly and unadvisedly excommunicate Leo B. of Rome.  
The Council of Chalc●…on cited Dioscorus, the ground of this controversy, but he compeared not: therefore he was damned as an heretic, together with Eutyches and Juvenalis B. 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 and rescinded, except the doposition of Domnus B. of Antiochia, and substitution of Maximus in his place. Moreo●…er Th●…odoretus B. of Cyns, and Ibas B. 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 Eph●…sus, 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 statute and ordained in this Council, that Anatolius B. of Constantinople, and his successors should have the chief dignity next unto the chair of Rome. It is to be marked that Prot●…rius B. 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 B. of Rome spoke against it, fearing lest 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 very apple of their eye, and they could not abide that afar off a diminution of this should be once pointed a●…. Nevertheless this ordinance had allowance of the Council notwithstanding of the contradiction of the Roman ambassadors. In codice Romano 
Myster●… imquitatis.  saith learned Morneus, all this action is lest out.  
In the sixth Session of this Council the Emperor Martianus with Pulcheria the Emprice, were both present, and craved of the Council, that ordinances should be made for restraining the filthy jucre, and ambition of Monks and Clergy men who entangled themselves with seculare business for desire of gain 
Canon 6.  and riches: whereupon followed this constitution, that men who have addicted themselves either to the Monastic life, or the Clergy, they should not be promoted to other dignities, meaning, civil offices, because that is a distraction of them from their calling.    

TREATISES BELONGING TO THE fourth CENTURIE.  

A TREATISE Of man's freewill.  
SUCH is the corruption of man's nature, that we seek without ourselves the fountain of all evil, and within our selu●…s the fountain of all good, whereas good reason requireth that we should transfer the cause of all iniquity and infirmity upon ourselves, as the forlorn son did, who blamed no person of his poverty, nakedness, and contemptible estate except himself, who had in most prodigal manner wasted his father's goods: and on the other part, we should seek the fountain of all good things in GOD. For like as all waters have their beginning from the Ocean Sea, and they power their waters into the same: Even so all good gifts come from the Father of ligh●…, and they should be used to the advancement of his glory. No heresy in the fifth century advanced the freedom of man's freewill with so excessive commendations, as the her●…sie of the Pelagians did, attributing unto it power to fulf●…l all the Command●…ments of GOD, albert more easily and bett●…r, be●…ing supported by the grace of God, than otherwise: but in so doing, as Aug●…stine writeth, They did nothing else but hindered the work of their own salvation: for nature being wounded sored, vexed, and the ability of it lost, it hath more need of a true confession, than of a false defence. But to the end that we 
August. de 〈◊〉 & gratia, cap. 53.  may be truly reconciled to our GOD, let us fix our eyes upon two things: First upon our own indigence, and misery, and next, upon the abundance of the Lords mercies & compas●…ons: for the ●…ense of misery only reduced not the forlorn son unto 
Luc. 15.  his father's house, but with it was joined a consideration of the goodness of his father.  
In this treatise when I endeavour to prove the imbecility of man's nature to do good, I wish no man to open one of the eyes of his mind, and to close the other: for the sight of our own misery without a consideration of the LORDS mercy can work nothing in us but desperation.  
In this question if Philosophy were laid aside, and our ears were patent to the instruction contained in GOD'S holy Scriptures, doubtless we should know GOD and ourselves better than we do. But when both the teacher, and likewise the auditors are accurate Philosophers, I can find few of the Craecian bishops who can abstain from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Signifieth freewill: for desire they have to conquesse Philosophers to the Kingdom of GOD, they give too much to nature, but holy Scripture is the true measuring line of the house of GOD, whereunto if we firmly adhere, and comprehend the right meaning of it, we shall not be deceived.  
Now to keep some order in this Treatise, three things (God●…lling, shall be entreated, first what was the estate of man's will before his fall, secondly what is the estate of man's will after his ●…ll thirdly, what is the estate of man's will after his regenerato●…. As concerning the estate of man's free-will before his fall, no man maketh question but ADAM had a free & bend inclination to good: which inclination to good, notwithstanding it was well set, & bently to good, yet it differeth from the freewill whereunto we shall be restored at the blessed appearance of our Lord jesus Christian this respect, because the freewill of man was in the custody of nature at the first creation, but at the second appearance of CHRIT, yea, and after our regeneration also it is into a surer custody, to wit, in the custody of grace: therefore it cometh to pass, that albeit a man fall from the first estate of his creation, yet at the latter day he cannot fall, because his free will is in a better custody than it was into before. Yea and after our regeneration, albeit we have an inclination to fall, and to wander, and to depart from our GOD, yet the mighty assistance of CHRIST, in whose hands the custody of our freewill is committed may suffer us to be moved, but not to be removed from his eternal truth, and from our sure foundation.  
Now before we leave speaking of the estate of our first creation, let us remember, that remarkable sentence of AUGUSTINE, 
August. de natura & gratia, cap. 34.  Sed quia nos creavit, it a simus grati, ut non simus, quia sanat, ingrat●… that is, because he hath created us, let us be so thankful, that we be not unthankful, because he hath healed us. The good estate whereinto GOD first created us, should not impair the goodness of GOD in our regeneration, but rather amplify and increase the same. Like as when GOD builded up the Tabernacle of DAVID that was fallen, and made it large and ample by 
Act. 15. vers. 16.  the calling of the Gentiles, no man had just occasion to extenuat the glory of the second work in respect of the glory of the first work: even so let us so talk of the estate of man's first creation, that we be not found unkind to CHRIST for the work of our regeneration.  
The estate of a man's freewill after his fall, is not to be doubted of, if so be our ears be not locked up from hearkening to the voice of GOD, speaking to us from his holy Sanctuary: for it is said in the book of the Psalms, that The Lord looked down from heaven upon the children of men, to see if there were any that 
Psal. 14. vers. 2, 3.  would understand and seek God: and in the next verse he saith, All are gone out of the way: all are corrupt, there is not one that doth good, no not one. In these two verses the corruption of man's nature after the fall, is utterly damned, in so much that in our understanding there is nothing but horrible darkness, and in our will and affections nothing but an inclination to evil. Who dare now stand up & be a procutour for a sinful nature, corrupt in all the faculties thereof, according to a definitive sentence pronounced by the mouth of GOD from heaven? but what shall we say: gods. Inpiter Amminius was form with the body of a man, but with the head of a Ram. Dagon whom the Philistims worshipped, had the similitude of a man in the uppermost parts, but the similitude of a fish in the lower parts of his body. And Pan the god of shepherds was pictured with horns in his head, with the feet of goats, and rough in all his body, as if he had been overlapped with the skin of an unshorn Ram. They became vain in their imaginations and their foolish heart 
Rom. 1. vers. 21.  was full of darkness. Y●…a, as the Prophet speaketh, the makers of them were like unto them: that is, senseless, blind and dead hearted, and so were the worshippers of them. 
P●…al. 115.   
Against the Gentiles who were Idolaters, a woe is pronounced 
Haba●…. 2 vers. 11.  by the Prophet, in these words, Woe be to him that saith to the wood, awak●…, and to the dumb stone, arise up, etc. Let us take diligent at●…endance to these words, because GOD hath spoken t●…em by the mouth of his Prophet. The Gentiles excused their Idolatry, so did the Iewes theirs, and the P●…pistes will seem to honour GOD and his Saints in their Images, but le●… all fl●…sh be dumb and si●…ent & hear what the LORD speaketh from his S●…nctuary, W●…e be to him, that saith to wood, awak●…. The Pagans, jews and Papists a●…e like vn●…o Adon●…iah, loab, and 〈◊〉. Th●…se were all banque●…ting together, & every one of them strengthend another in their foolish cou●…se, and they all said with one cons●…nt, God save King Adon●…ah. But there was another kind of conference 
1. Reg. 1.  in the chamber of King DAVID, which did undo all their conferences, and appointed that SALOMON should rei●…ne: e●…en so, notwithstanding of all the fool●…sh excuses wherewith Gentiles jews and Papists excuse their Idolatry, GOD is like unto himself, and he pronounceth a w●…e against it.  
The Papists think that they hau fully s●…tisfied both GOD and good men, when they grant there is no di●…inite in the Image, and in substance i●… is a corruptible thing, and the portraiture of it is fashioned by the hand of the craftsmen. Did not the Gentiles as much? Did not Plato count the Images of most precious substance, most unprofitable to the people? Did not Fabius M●…ximus despise the Idols of Tarentum as angry Images ag●…inst their own people, who depended upon them? Did not the Poet grant, that i●… lay in the artificers hand, either to make a bench or a god of the wild fig tree, that came into his hands, the verses are vulgarly known, and in all men's mouths.  
Olim truncus eram ficulinus inutile lignum:  
cum faber incertus scamnum, facerétne Priapum  
Maluit esse Deum.—  
Yea & Marcus Varro, whose testimony August. citeth lib. 4. de Civitate Dei, he said, Qui primi civitatibus simulachra invexerunt, & metum dempserunt, & errorem addiderunt: that is to say, The first in bringers of images into cities, they emptied cities of the fear of GOD, and filled them with error. If a short description of some vanity of images could exonere men from the blame of Idolatry, then might the Gentiles also be freed from the vile imputation of Idolatry.  
The Idolatry of the jews fraughted not only with vanity, but also with unthankfulness, and a contempt of the law of GOD proclaimed from mount Sinai, doth lead us unto a deeper consideration of the vileness of Idolatry. The golden Calf, which they worshipped in the wilderness, and the star of Remphan, declare, that the nature of man is so prone and bend to Idolatry, that we are bend to follow the sins of those people, who hath been most hateful enemies unto us. The 
Exod. 32. Acts 7. vers. 43.  Egyptians were grievous oppressors of GOD'S people, nevertheless the jews followed their Idolatry, in worshipping the Calf. On the other part the Moabites and Ammonites hired Balaam 
Numb●… 2. vers. 24. M. c. 6. vers. 5. Amos 5. vers. 25.  to curse them. Notwithstanding of all this, they took up in the wilnernesse the tabernacle of Moloch, and the star of Rempham, figures which they made to worship them. It is an unsupportable mischief, and a remeadilesse malady lurking in our corrupt nature, when we are bend to follow the sins of people who hate us, and wishes all kind of harm to us both in soul and body, so that learned men upon great considerations had called Idolatry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the mad bentnesse upon Idols.  
When the Apostle PAUL is making a particular enumeration 
1. Cor. 10 vers. 7, 8, 9, 10.  of the sins which the jews committed in the wilderness, namely, Idolatry, fornication, tempting of Christ, and murmuring, remember that Idolatry is set in the first place, as the very fountain of all apostasy and defection from GOD. For like as in a matrimonial contract betwixt man and woman, when the principal head of the contract is broken, and a woman hath given her affection and body to another man, all the rest of the points of the contract which are subordinate to this, will easily be dissolved: even so, if Idolatry once take place in our hearts, so that we give the glory of God to creatures, all other defection will easily ensue and follow. Therefore in the days of josuae, when the people were zealous for the glory 
josu. ●…2.  of God, they could not abide any kind of appearance of defection from the true worship of God: but alas it fareth with zeal, as it doth with a tear that is soon dried up, so doth the zeal to the glory of God hastily vanish from amongst the children of men.  
Moreover it is diligently to be marked, that the Lord is very strict and precise in the matter of his worshipping, not only forbidding to worship the gods of the Canaamtes, but also forbidding to worship the true God after the form of their bad 
Deut. 12. vers. 4.  worshipping, but only according to the rule of his own blessed Comm●…ndement. And for this cause the ten Tribes of Israel, because they worshipped not God in jerusalem, but offered sacrifices upon the altars of Bethel Gilgal, and Be●…sheba, they are counted of God as profane Aethiopians, & people who were 
Amos 9 vers. 7.  strangers from the covenant of God. Therefore in the matter of divine worship, let these two rules continually be set before our eyes. First to worship God alanerly, and not his creatures, secondly, to worship him according to the rule of his own Commandment alanerly.  
Finally, amongst the rest of the unhappy manners of the nation of the jews, it is to be noted, that when outward Idolatry seemed to be forsaken amongst them, so that they were content rather to sacrifice their lives, than to suffer the Images of the Roman Emperors to be set up in their Temple, At this 
joseph. de bell. judaic. lib. 2.  same time (I say) they were defiled with inward Idolatry, which is most abominable of all other Idolatries. For the Idol of all Idols is this, when a man maketh an Idol of himself, preferring himself to God & his own will to the Commandment of God, & his own wisdom to the misdome of God manifested to the world by his own dear Son jesus Christ, but so it is, that the nation of the jews, at that same time when they forsook the worshipping of Idols made with men's hands, they forsook also the Shepherd of their souls, even the true MESSIAS, & pr●…ferred a murderer to him. Whereof this conclusion may b●…e justly inserted, that Idolatry is not rightly forsaken, except all idols both outward and inward be laid aside.  
Many w●…rnings the people of the jews goat, to beware of Idolat ie, yea, the LORD threatened them, that incace they would prouo●…e the LORD to anger by things that were not 
Deut. 32. vers. 21.  Gods, the LORD also would provoke them to anger by a people that was not a people. But when no warning could avail, the LORD cast them off into a reprobate mind, and received the Gentiles to be his peculiar people. But at our very first entry we have this warning to be humble and obedient, lest he who spared not the natural branches, how much less will he spare 
Rom. 11. vers. 21.  us, if we make defection.  
In the last head, I have to entreat concerning the Images of the Roman Church, which in the sixth century were received into places of adoration, yea, and a little after were adored, and worshipped: & finally, the adoration of Images got allowance in general Councils. Now seeing I am not entreating of Images made for ornament, or for memory of civil actions, but only of adoration, and the inbringing of them into places of adoration. Let us remember that the Apostles were faithful dispensators of those things, which they received from CHRIST, whether it was for the feeding of the bodies, or of the souls of CHRIST'S people, when they received barley loaves blessed by 
joan. 6.  CHRIST'S mouth, and miraculously multiplied, they distributed unto the people that same bread, and none other, which they received out of Christ's hands. In like manner they were faithful dispensato●…s of that spiritual food, which they received from CHRIST to feed the souls of his people unto eternal life. Now we never read, that CHRIST taught his Apostles by pictures & images in the knowledge of his eternal truth, neither that the Apostles taught any others to know GOD, and to follow the virtuous footsteps of the Saints, by presenting dumb be images unto their sight: therefore this form of teaching smelle●…h of novelty, and came not from CHRIST and his Apostles: for the Apostles received commandment from CHRIST to preach his 
Matt. 28.  word, and to minister his Sacraments, but not to present dumb images to the sight of the people, justly called by the Prophet HABACCUK doctors of lies. 
Habae. 〈◊〉 ver●…. 18.   
Secondly, places of holy Scripture, both in the Old and New Testament, do so manifestly damn adoration of images, that the most obstinate defenders of worshipping of Images were compelled to leave Scripture, and take them to the authority of unwritten traditions, and Damascene expressly calleth the 
Damasc●…. orat. 2. pro Imagin●…bus.  worshipping of images 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he forgetteth not to remember the brazen Serpent, and the Cherubims, as the Papists of our days do continually, yet his conscience compelled him to acknowledge, that these similitudes were made for signification, and not for imitation or adoration, else how could he fly from Scripture to the naked warrant of unwritten tradition. I know the lie is no less repugnant to itself, than it is unto the truth, and all the shifting business of Damascene, to shroud the adoration of images, under some testimonies of Scripture are undone by that plain confession, that it is an unwritten tradition, else he would have said, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, both a written and unwritten tradition. The fables of Damascene, whe●…eby h●…e would prove the adoration of images are in absurdity beyond the fabils of Poets, even in their metamorphosis. For who can abide to read the hunting of Placidas, and the speaking of the beast that was hunted with a cross betwixt his horns, shining in brightness 
Damascen. orat. 3 pro Imagini●…us.  far beyond the splendour of the Sun, with such vanities and lies must the infirmity of a false doctrine be supported But john Patriarch of I●…rusalem, who writeth Damascenes life, he writ●…th that Damascens hand was cut off by the Prince of the Saracens, and was miracu●…sly restored & healed again by invocation of the image of the Virgin MARIE. It is not likely, that Damascene who writeth the miracle of Placidas hunting, for confirmation of worshipping of im●…ges, that he could have pretermitted so great a miracle wrought for the restitution of a member of his own body, obte●…ed by worshipping of an image, if it had been a miracle wrought indeed.  
But now to leave Damascene, & the Patriarch of jerusalem, the writer of the history of Damascenes life, who hath added unto the multiplied number of Damascenes lies, an heap laid above, to the end that his 3. orations pro Imaginibus may be like unto a measure full, & overrunning. And to convert me to councils, wherein as in victual houses and in barns, all store of Arguments are laid up that can serve for the apparent allowance of Images. I superside at this time to speak much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishops utterly damned the adoration of Images, and the setting of them up in places where GOD was worshipped, and that for three principal causes. First, because the making and bowing down to Images is expressly forbidden in Scripture, & namely in the 2. Commandment of the Decalogue. Secondly, because the picturing of CHRIST (who is both God and man) and representing of him by a similitude is a dividing of his two natures (so far as in us lieth) because his divine nature cannot be pictured, and his human narure should not be separated from his divine nature. Thirdly, because the writings of holy and ancient farhers, damned the worshipping of Images, such as Epiphanius, Nazianzenus, Chrysostomus, Athanasius, Amphilochius, Theodorus bishop of Ancyra, and Eusebius Pamphili, whose grave sentences all damning adoration of Images, are most worthy to be read.  
In the rest of this Treatise, I shall set down (Godwilling) two opposite Councils, the one allowing the adoration of Images, the other disallowing it. The second Council of Nice under the Empress Irene ann. 789. gave full allowance to the adoration of Images, out of Asia, and Graecia, and some other parts: with the ambassadors of Adrian bishop of Rome, were assembled 350. bishops. On the other part, under the reign of Carolus Magnus Emperor of the West, ann. 794. a great Council was assembled at Francford de main, wherein the adoration of Images was utterly disallowed, and the arguments alleged in the second Council of Nice for adoration of Images, are clearly refuted in presence of Charles King of France and Emperor of the West, and Theophilactus and Stephanus ambassadors of the bishop of Rome. In these two opposite Councils, let the judicious Reader mark the great providence of GOD, who hath appointed, that there should be contradiction to the lying doctrine, so that they who love the truth of GOD have no need to follow a false doctrine, in regard there is no man that dare gainsay it. For I dare say, to the commendation of the Council of Francford, that the Ibises of Egypt were never more ready to devour the flying Serpents of Arabia, so that they would not suffer them to light in the coasts of Egypt, than the Council of Francford was ready to undo all the foolish arguments of the second Council of Nice, proving the adoration of Images.  
Before I set these Councils in opposite terms of contradiction, the one to the other, the preludie of the Council is worthy to be marked. Adrian bishop of Rome sent a letter to the second Council of Nice fraughted with lies, and affirming that the Emperor Constantine was a leper, that he endeuour●…d to cure his disease by shedding of innocent babes blood, that PETER and PAUL appeared to him in a vision by night, and bade him go, and be baptised by SILVESTER, 
Huseb devi●… Constant. lib. 4.  and his disease should be healed, and that in remembrance of this benefit CONSTANTINE builded Churches in Rome, and adorned them with the Images of PETER and PAUL. The grounds of this letter containeth a mass of impudent lies. CONSTANTINE was not a leper, but a man gifted in soul, beautiful in body, and furnished with great gifts both of soul and body, and meet for great works, as EUSEBIUS witne●…seth, who lived in CONSTANTINE'S time, and was familiarly acquainted with him. Neither was he baptised by SILVESTER in Rome, but by EUSEBIUS in Nicomedia. For SILVESTER and MARCUS his successor were both dead, before that CONSTANTINE was baptised. The rest of his letter is like unto the sandy ground and fabulous narration whereupon it is grounded.  
The arguments of the second Council of Nice proving adoration of Images, may be distributed into four ranks. Some are taken out of Scripture, others out of Fathers, the third rank from common reason, the fourth from miracles. If I propound their arguments into an intelligible order, and likewise the ●…nsweres to them, I do a benefit to the Reader.  
The Cherubims, and the brazen Serpent were made by God's commandment, and the Cherubimes were seated in the place 
1 Argument.  of adoration: ergo Images may be brought into the places of adoration.  
There is a threefold difference betwixt Images set up in Churches to be worshipped, and the Cherubimes in the Temple. 
1. Answer.  First, the Cherubimes are made by the express commandment of GOD, but the images set up in Temples, are made express contrary to the Commandment of GOD. Secondly, the Cherubimes and brazen Serpent were repres●…ntations of divine mysteries. Thirdly, neither the Cherubimes nor brazen Serpent were made for adoration as images are, that are set up in Temples. If any man be not fully resolved with these answers, let him understand that the Lawgiver hath absolute authority, to make exceptions from his own Law, but it is not lawful to others, without warrant of GOD'S commandment to do the like. Example in ABRAHAM who had a warrant to kill his own son The people of Israel had a warrant to borrow from the Egyptians vessels of silver & gold, and costly 
Gen. 22. vers. 2. Exod. 12. verse 35, 36 Exod. 31. vers. 7. 2. Argument  raiment, and Moses had a warrant to make Che●…ubimes and a brazen Serpent: but those things are not lawful to others, who want the like warrant.  
The next Argument borrowed from Scripture is this, IACO●… worshipped the top of Joseph's staff, therefo●…e it is l●…wfull to worship Images.  
The Council of Francford answereth to this Argument, that like as there is no such words in the H●…brew text, even so the 
2. Answer.  words of the Apost. in the Epistle to the H●…brewes cap 11 verse 21, containeth no such thing, where it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is he worshipped leaning above 
August. quast. in genes. 162.  the top of hi●… sceptre, but he worshipped not his Sceptre. And Augustine in his questions upon Genesis affirmeth, that he worshipped GOD, and not the staff of JOSEPH.  
The third Argument taken out of Scripture is out of the book of the Psalms: O Lord, I have loved the beauty of thy house. 
3. Argument.  Of this they concluded, that images should be loved & worshipped, seeing they are the beauty and ornament of GOD'S house.  
To this argument it is answered by the Council of Francford, that this argument is grounded upon a wrong interpretation of 
3. Answer.  Scripture, for by the house of GOD, is not meant a material Temple, and the ornament of GOD'S house, is not Images, but spiritual virtues. Many other places of Scripture are filthily abused, but I will have some regard to the Reader, that he be not wearied in reading an heap of frivolous arguments.  
Many arguments are taken out of the writings of Fathers, to prove the adoration of Images. but these following are the 
1 Argument out of Fathers.  chief and principal First they say, that B●…silius Mag●…us affirmeth that the honour done to the Image, redounde●…h to him whose image it is.  
This he ●…peaketh of Christ, who is the Im●…ge of the invisible 
1. Answer.  God, Coloss. 1. vers. 5. And who is the brightness of his glory, and the engraven form of his person, Heb. 1. verse 3. but he●… is not speaking of Images form by the hands of men.  
The testimony of Gregorius Nyssenus is cited, who writeth that when he passed by the image of Abraham vively pictured, with 
2. Argument.  the knife drawn, ready to kill his son, he could not abstain from shedding of tears.  
This argument is counted frivolous: albeit Gregorius Nyssenus 
2. Answer.  wept, yet he bowed not his knee to worship the image of Abraham. Moreover the Council of Frankford alleged that the books of Gregorius Nyssenus were not extant.  
Amongst argumen●…es taken from natural reason, to prove adoration of Images this is the chief. The emperors Image is 
1. Argument taken ●…rom common reason. 1. Answer.  honoured, therefore the Image of Christ should be honoured.  
To this argument the Council of Francford 〈◊〉 this answer, that GOD is not like unto a mortal King locally circumscribed so that when he is in one place, he cannot be at that same self time in another place. Therefore to entertain a reu●…rence in the people's hearts towards their Prince, this custom of honouring the King's image was found out. But God who is every where present, & whom no place can contain, he is not to be sought in Images, ne●…ther was that form of worshipping, either commanded or allowed by GOD.  
The argument invented of later days, to prove adoration 
2. Argument,  of Images, is sophistical: the dishonour done to the Image of CHRIST, redoundeth to himself: ●…go the honour done to the Image of Christ, redoundeth also to Christ, & is an honouring of Christ himself. The antecedent is proved by the fact of Julian the apostate, in breaking in pieces the Image of Christ in Caesarea Philippi. 
Sozom. lib. 5 cap. 21. 2. Answer.   
To this it may be answered, that the breaking down of the brazen Image in Caesarea Philipps, was not a dishonouring of Christ in respect of the fact, that julian did, but in respect of the intention of the doer: but when this is proved, the consequent will not follow. For albeit an evil intention be enough to bring a man within the compass of such as dishonour Christ, yet a good intention is not enough to prove, that we are honourers of Christ, but our actions also must be ruled according to the commandments of Christ: and therefore they who have only an intention to honour Christ, but in the mean time violateth his commandments, by worshipping him into an Image, shall never be counted honourers of Christ.  
The fourth rank of arguments is taken from miracles wrought by Images. This argument is weak and faulty in all 
An argument from miracles. Answer.  sides. The antecedent is false, as shall be declared hereafter. But suppone that miracles had been wrought in Images, or by images, it followeth not that they should be worshipped. In the wilderness God cured his people miraculously, by looking to the brazen Serpent, yet it was not lawful to worship the brazen Serpent, and when the people worshipped it, HEZEKIAS broke it in pieces, and called it Nebustan. In like manner, GOD wrought a notable miracle by the ministry of PAUL and BARNABAS at 
Acts 14.  Lystra, yet would they not suffer the people to worship them, and the coming of the Antichrist is foretold to be mighty by lying wonders, yet is not the Antichrist to be worshipped. Therefore this argument is of no force, albeit it were true that miracles had been wrought by Images.  
But let us examine the antecedent of this argument, they say, that miracles have been wrought by Image; For confirmation of this, they bring in the vive similitude of Christ's face printed into a cloth, and by Christ his application of the cloth to his blessed face with his own hands, which portraiture of his face he delivered to the painter of King Agbarus to be carried to him, because the painter dazzled with the splendore of CHRIST'S face could not paint his similitude. Now (say they) the very effigy of CHRIST'S face miraculously by touching only stamped in the cloth, declareth that GOD worketh miracles both in Images, and by Images. I answer this fable of Agbarus painter was not heard before the 700, year of our LORD 
Damasce●…. d●… 〈◊〉 fide, lib. 4. Euseb. lib. 1. cap. 13.  that Damascene maketh mention of it. The Apostles and Evangelists make no mention of any such thing, neither yet Eusebius who had convenient time to write of this miracle of the Painter, (if any such thing had been true) when he writeth of the letter of King Agbarus sent to CHRIST, and CHRIST'S answer returned again to him.  
The miracle of the Image of CHRIST crucified by the jews in Berythus a town of Syria, out of the pierced side whereof, flowed blood and water in great abundance, and this blood mixed with water had a medicinal virtue to cure all diseases. The writing of this miracle is ascribed to Athanasius, but the very style, ditement and phrase of writing declareth, that it is a book supposicitious, and not belonging to Athanasius. Like as many other books given out under the name of Athanasius are supposititious and false, and Erasmus that learned man who was never satisfied with reading, yet he wearied in reading the supposititious works of Athanasius, making an end of reading of them with this proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, enough of accornes, meaning, that he might spend the time better than in reading unprofitable and unnecessary books.  
The miracle of the Image of the Virgin MARIE, and the candle set before her Image by an Eremite, who went in pilgrimage a far journey, and when he returned again, after the issue of three months, (others say six months) the candle was still burning, and not consumed in all this time. This miracle hath the right shape of a sable: for all circumstances of time, place, and persons are obscured, neither is it declared in what year of the LORD this miracle was wrought, nor in what place of the world the Image was, neither is the name of the Eremite expressed, nor the name of the place whereinto he journeyed. Only the writer of this miracle is said to be Dionysius Ascalonita pres byter, some obscure fellow doubelesse, or the feigned name of some author, for his name is voknowne to the learned.  
The second Council of Nice, which gave such full allowance to adoration of Images, it began evil, and it ended worse: for it began at the fables contained in Adrians' letter, but it ended at a dialogue betwixt the devil, and a certain monk, whom S●…than forbade to wo●…ship the image of our Lady: but his foolish Abbot Theodorus said unto him, that it was a less sin to haunt all the bawdy houses in the town every day, than to leave off worshipping of the Image of our Lady one day. The Apostle PAUL never used the testimony of the devil, to prove himself to be the servant of GOD, albeit the woman possessed with a spirit of divination cried after PAUL and SILAS that they were the servants of the most high GOD: and in my opinion the arguments taken from the testimony of Satan should 
Acts 16. vers. 17.  be eschewed, for GOD hath not appointed him to be our teacher.  
Now let us consider the multiplied honours of images hatched in the second Council Of Nice under this one word adoration of Images. This adoration standeth in decking of them, kneeling unto them, saying of prayers before them, censing, lighting of candles, vows, offerings, festuall days, salutations, building of Churches, and altars. All these honours were done both to the image, and to the Saint represented by the image. The decking of images is damned by the Prophet HOSEA, and it is indeed a spoiling of the poor, who have need of such 
Hos. 2.  support as is bestowed in vain upon images, who have no need of ornaments and clothing. Under the bowing of the knee, all Idolatry is comprehended. Prayer should be conceived without 
1. Reg. 19 vers. 18.  wrath and doubting: but so it is, he who prayeth before an image cannot be free of doubting, because he hath no promise to be heard. Censing was a part of the ceremonial law, very 
1. Tim. 2  badly transferred from the living GOD to senseless images. Candles 
Exod. 30. vers. 19 Exod. 25. vers. 29.  lighted before images declare that the Saints represented by those images were the lights of the world, but it is a vain thing to forsake the light of their wholesome doctrines, and to honour them by lighting candles before their images. Salutations of images are no less ridiculous than the salutations wherewith S. Francis saluted the knee, as his sisters, for humilities sake. As concerning vows, building of Temples, setting up of 〈◊〉, and festuall days, to the honour of images, it is too great honour doneunto them, with some slip of memory in them who do it: for in one word, they say, there is no divinity in images, & immediately after they do such honour unto them, 
1. Reg. 11.  as SALOMON when he stood, did to GOD, and when he fell, did to. Astaroth, Chemosse and Moloch.  
Before I make an end of this Treatise, it may be demanded, How could the worshipping of images get place at that time when Emperors and Councils with all their might contended in the contrary, that images should not be worshipped. The Emperors Philippicus, Leo lsaurus, Constantinus, Copronymus, and Leo his son, were all seriously bend to suppress the worshipping of images, and in the West, Carolus Magnus King of France and Emperor, was present in the Council of Francsord, where the worshipping of images was damned To this I answer, that the authority of the bishop of Rome was at this time so increased, that they durst encounter with the Emperors of the East, who were far distant from them. Constantine B. of Rome razed out of Charters, the name of the Emperor Philippicus, Gregorius 2. did excommunicate Leo Isaurus, and forbade to pay tribute unto him. Gregorius 3. in conternpt of Leo gathered a Council, and ordained the worshipping of images. As concerning Carolus Magnas who was proclaimed Emperor by the special mandate of the chair of Rome, the question is greater, How could the bishops of Rome tolerate, that worshipping of images should be damned by a Council gathered by this new Emperor whom they had authorized by their own travels. To this janswere, that the bishops of Rome did as the ancient Romans 
August. de ciwit. Deilib. 5. cap. 12  did, of whom Augustine writeth, Mulcas cupiditates unius ingenti cupiditate presserunt, that is to say, Many desires they pressed down for the excessive desire they had of one thing, to wit, of sovereignty and domination: even so, the great desire the Roman bishops had firmly to keep in their possession that great territory of land in Italy, called Exerchatus Ravinna, which Pipinus King of France reft from the Emperor of the East, and gave it to the chair of Rome, for the excessive desire (I say) which they had to keep this rich prey, they would not contend with Carolus Magnus, but after his death, they could not suffer his posterity to take such a doing against the worshipping of Images, as Carolus Magnus had done. In so much, that in the days of the reign of Ludovicus Pius, it was hard to the Emperor to protect Claudius Taurinensis against the chaufing malice of the bishops of Italy who hated him, because he cast out Images out of his Church in Turin, yea, and Claudius Taurinensis directly impugned the adoration of Images by a book written by him upon that subject, whereunto none answer was given during his life-time, but after his death many were found like barking dogs railing against his blessed memorial, and that so much the more, because in his book he rubbed quickly upon the surfeiting pleasures of the Roman Church, who were better content to worship the Cross of Christ, because that was easy to be done, than to bear the Cross of Christ, because that was a laborious work, and painful to the fl●…sh, yet did Christ command us to bear his Cross, but not to worship it.  
Finally, it is to be noted, that the defection of some men of great account, was a stumbling block to many others. Paulus Cyprius B. of Constantinople, left his charge, entered into a monastery, and lamented that he had consented to the abolishing of Images. Gregorius B. of Neocesarea, one of the chief disallowers of Images in the Council holden at Constantinople, gave in his supplicant bill in the second Council of Nice, confessed his error, and subscribed to the decreet of that unhappy Council, by whose example the bishops of Nice, Hierapolis, of the Isles of Rhodes, and Carpathus were moved to do the like. Let this be a warning to them who are in eminent places, that they fall not from the truth of GOD, lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keep us from defection, to whom be praise, and glory for ever.  
AMEN.   

A TREATISE Of Satisfaction and Indulgences.  
SATISFACTION of old, was public repentance made for grievous faults, such as, murder, adultery, apostasy. And this public humiliation made in sight of the people with fasting, tears, baseness of apparel and such other tokens of an humbled mind, with a sense of sorrow for bypassed offences, it was called satisfactio, as Augustine writeth, quia satisfiebat Ecclesiae, that is, because the Church was satisfied, yea and the slander 
August. Enchirid. 65.  was removed. This humiliation foresaid in the Greek Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a punishment, because it was inf●…cted 
Sozom. lib. 7. cap. 16.  as a punishment in Church discipline, to terrify others from committing the like offences. Now seeing this Ecclesiastical discipline was very rigorous, and endured many years, as 
Concil. Nicen. canon 12  the Canons of Councils clearly declare, It pleased the Church upon weighty considerations to relent somewhat of the severity of the first prescribed discipline, yea and the people of●… times entreated the Pastor by earnest requests, that the time of public repentance might be shortened, because they saw great tokens of unfeigned repentance in the offender. This dispensation with the rigour of old discipline was called indulgentia, but in Popery, which was beginning in this century to have great upper hand, the abuse of these two words, hath utterly undone the ancient purity of religion and discipline.  
The word satisfaction, which of old was referred to the people, now in Popery is referred to God in this manner. They teach the people that the sins committed before Baptism are abolished in Baptism, but sins committed after Baptism, we must obtain pardon for them by our own satisfactions, namely by fasting, praying, almsdeeds, pilgrimages, and such other works done by ourselves. And to make this doctrine the more plausible unto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recovery, and incace he find not another vessel to support his distressed estate, and to bring him to land, he must needs perish and drown: even so (say they) if after baptism we commit any transgression, we must either be supported by our own satisfactions, else we must perish in our sins. No similitude can be more repugnant to Scripture tha●… this. For albeit there be many vessels, whereinto men's bodies may be preserved from the danger of drowning yet is there not many vessels whereinto our souls can be saved from damnation, but ●…ee are saved only by our spiritual Baptism, whereby the filth of our souls is washen away in the 
1. Pet. 3. vers. 21.  blood of Christ. And like as God commanded not NO to make two arks, but one alanerly for the safety of a few: so hath GOD appointed only one way for safety of our souls, so that if we sin after Baptism we must have refuge to the sweet promises of remission of sins made to us in Baptism.  
In what sense indulgentia was taken of old, I have already declared In the Roman Church Indulgences and Pardons, are a dispensation of the merits of Christ and his Saints, to the utility of sinn●…rs. This presupponeth that the merits of Christ and his Saints are put in the custody of the bishop of Rome, and that his treasures can keep them. Concerning the merits of CHRIST, they say, that there was such precious virtue in his blood, that one drop of it was sufficient to redeem all the world, now (say they) what shall become of all the rest of his blood which he sh●…d in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRIST'S Vicar, to be dispensated to the utility of sinners when need requireth. To this vain assertion of Papists I answer, that the LORD n●…uer dealt sparingly, neither with our bodies nor souls. The LORD hath provided greater abundance of air for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD reigned down MANNA from heaven in greater plenty, than might have sufficed the people of the Iewe●… in the wilderness: even so when the LORD is content to shed gr●…at abundance of his precious blood, he hath done it to set forth the great riches of his mercy toward our souls, but not to make a mortal man a dispensator of one drop of his blessed blood.  
The chief questions betwixt us & the Roman Church anent Original sin are two: First, whether or no concupiscence, which remaineth in the godly after their baptism be in a proper acception called sin or not: for the Roman Church saith, that it is called sin by the Apostle, because it came of sin, 
Rom. 7.  and it tendeth to sin, but not because it is sin, is a proper acception. And the Council of Trent pronounceth an anathema against them, who think otherwise than they have determined. 
Council Trident. 〈◊〉 5  The second controversy is, whether or no the natural concupiscence moving us to evil, can be called a sin before we give the consent of our mind to it. The Roman Church thinketh it no sin until we yield the consent of our hearts unto it. The third question anent sins committed before & after baptism, what way they are remitted, because this question pertaineth more properly to another treatise I shall oue●…passe it at this time.  
Now anent the first question, I affirm that the Apostle Paul 
Rom. 7. vers. 7.  when he calleth concupiscence sin, he calleth it sin in a proper acception of the word sin. Many names are given to sin in Scripture, which expresseth what it is properly, but especially these 3. names, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Concupiscence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a transgression of the Law as the Apostle manifestlly witnesseth when he sayeth: I had not known lust, except the Law had said, Thou shalt not lust: therefore concupiscence is sin in a proper acception. In like manner concupiscence or original sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an aberration, to wit, from the Law and Commandment of GOD: and in 
Rom. 5. vers. 12.  expr●…sse words, the Apostle speaking of Original sin sayeth Wherefore as by one man sin entered into the world, and death by sin: and so death went over all men, forasmuch as all men have sinned, etc. In this place concupiscence is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an aberration from the Commandment of GOD, and consequently a sin in a proper acception of the word sin. Remember also that the Apostle is speaking of all men, yea and of himself also in the estate whereinto he was presently, when he wrote this epistle, that is, after he was baptised. Then let us mark the third word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a snappering and a falling, to wit, from the Law and Commandment of GOD, and this word also is attributed unto Original sin in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, through the offence of one man many be dead: 
Rom. 5. vers. 15.  so that all these three words concurring in one, do declare that concupiscence even after baptism in a proper sense is sin, because it is a breaking of the Law, an aberration from the Law, and a falling from the Law. Now the curses of the Council of Trent, which they cast out so prodigally against us, are not worthy one fig, because they are not grounded in reason, but are expressly repugnant to the written word of GOD.  
The second question is this, whether or no is concupiscence a sin before we yield the consent of our heart unto it. To this I answer, that if they understood by concupiscence a bad inclination, it is sin even in infants, who do not know what it is to consent either to good or evil: but if they mean of the first motion or cogitation of sin presented unto the soul, apparently this question belongeth rather to actual than to original sin: but whether it belongeth to the root of sin, or to the branches of sin, I shall produce three reasons wherefore the first motion of sin is sin, even before we yield unto it the consent of our heart. First, because a consent is an indifferent thing, called good or evil, according to the nature of that thing whereunto we give our consent, and consequently, the consent is evil, because that motion of sin whereunto we consented was evil, and if it had not been evil in itself, the consent of our heart given unto it, had never been called evil.  
Secondly, Fathers from whom Papists have learned this Theology, that in them who are regenerated, concupiscence 
August. de 〈◊〉 & concupiscentia, lib. 1. cap. 23  is not to be counted a sin, until a man give the consent of his heart unto it: these same Fathers (I say) after they had pierced deeper into this question, they corrected themselves, as clearly appeareth by the words of Augustine against Iul●…anus 
Idem contra julian. lib. 4. cap. 2.  a Pelagian, saying, Desiderium mali malum est, etiamsi ci non consentiatur, donec co perveniamus, ubi nec habeatur: that is, the desire of evil is evil, albeit consent be not given unto it, until we attain unto that estate, whereinto we shall be free of it Thirdly, 
Epist. 〈◊〉. cap. 1. ver. 15.  the Apostle JAMES when he damneth actual sin, he agreageth it by three circumstances, to wit, by the conception of it, the birth of it, and the punishment of it: the conception of it is by concupiscence, and this the Apostle setteth down as the first circumstance of the amplification of sin, and not as a thing indifferent, until we give consent unto it, how beit it is true that actual sin is not committed, until consent be given to concupiscence, yet in itself it is a sin, and the conception and root of sin, as the Apostle speaketh.  
It is no point of wisdom to extenuate or to obscure and hide our sins: for GOD can set them all in order before our 
Psal. 50. vers. 21  face, as the psalmist speaketh, and if this be all the gain and advantage we have by denying and obscuring a part of our sins, it were better to lay all open before the great Physician of our souls, to the end that in due time we may be cured by his medicinal plasters. Augustine maketh rehearsal of three medicinal cures, against concupiscence in these words. In corpore 
Contra 〈◊〉, lib. 5. cap. 6  mortis castiganda, in morte corporis resolvenda, in corporis resurrectione & morte mortis sananda: that is, in the body of death it is to be chastised, in the death of the body it is to be resolved, and in the resurrection and in the death of death it is to be healed. Therefore let us not despare, because we are heavily loadned with sin both original and actual, bu●…let us have esperance of healing, because we have a gracious and a loving Physician. He restored PETER with a favourable look: he saved one of the crucified thieves, with a merciful remembrance: he cured the woman that was diseased with a bloody issue with one touching the Centurion's servant with speaking one word. Now he who is mighty to save, lose us in his own appointed time from all the bands of our manifold sins, to whom be praise, and glory for ever.  
AMEN.   

A TREATISE Of Justification by faith only.  
THE defenders of man's freewill in all ages, have been also enemies to the doctrine of grace: and therefore this treatise doth adhere to the form●…r with a pertinent coherence. The order I mind to follow by the Lord's assistance, in this question, Whether we be justified only by faith, or partly by faith, and partly by works, is this. First shortly to entreat a place of Scripture, whereinto this question is clearly discussed. Next, to speak of the difference of justification, and Sanctification, and of the Law, and the Gospel. And thirdly, to declare that we can not be saved, neither by our own merits, nor by the merits of other men, but only by the merits of the suffering of Christ.  
The place of Scripture which I shall lay down for a ground is this. Behold he that lif●…eth up himself, his mind is not upright in 
Mabac. 2. vers. 4.  him, but the inst shall live by faith. The purpose of the Prophet in this verse is to comfort GOD'S people who were to be transported captives and prisoners to Babylon. The Prophet would exhort them with patient expectation to wait upon their promised deliverance, whereby it should come to pass, that they should be in better estate, than the Babylonians their enemies: for the Babylonians rejoiced in their own strength, sacrificed unto their own net, & leaned upon a staff that could not hold them up: but GOD'S people, albeit afflicted for a time, if by faith they should take hold of the promise of GOD, they should see in GOD'S appointed time a comfortableissue of all their troubles.  
The Prophet in the word Behold, would reduce them to a consideration of things they had seen with their eyes, and heard with their ears, to wit, that their fathers who trusted more in the horses of Egypt, than in the quiet rest of the promises 
Esay 30. vers. 3.  of GOD, they found the help of Egypt to be their confufion. This one example which they saw with their own eyes, might have taught them to lean at all times upon the staff of GOD, and to forsake all vain confidence, either in themselves or others. In the next words, he who is puf●… up in himself. The Prophet expressly pointeth out the persons of whom he is speaking, namely, of them who leans not unto their own strength 
Psal. 4●….  or wisdom. Truly GOD'S people should be like unto mount Zion, fair in situation, and the glory of the whole earth, yet not rejoicing in itself, but in the goodness of GOD, who pleased to dwell in the palaces thereof, who laid the foundations of it in the holy mountains, and who loved the gates of Zion more 
Psal. 87. vers. 1, 2  than all the habitations of JACOB. Let Caucasus, Olympus Parnassus and Atlas rejoice in their bigness and height, but Zion rejoiceth in this, that it is the mountain which GOD hath chosen to be the place whereupon his holy Sanctuary should be builded. So do the Elect of God rejoice in the Lord's goodness, but others are lift up in themselves, as the Prophet speaketh.  
In the words following, his heart is not upright in him, the Prophet declareth the inconvenience that followeth upon the leaning to our own strength, to wit, we are utterly disappointed of our expectation, and whereas we looked for rest & tranquility to our consciences, the contrary falleth out, that we are like unto men out of their right wits, wavering minded, & so tossed with doubting, that they know not whar course to take, because their mind is not solidly settled, nor upright within them. This is the just judgement of GOD, punishing the contempt of that quiet and peaceable harbery that is to be found in the bosom of the compassions of GOD in his Son CHRIST JESUS: they who despise this sure harbery, are worthy to be tossed with mighty storms, and to be in hazard and jeopardy of their lives, as the Centurion was, who despised 
Acts 27.  the wholesome counsel of PAUL at Candie.  
Followeth in the words of the Prophet, but the just man shall live by faith, Like as they who lean upon their own strength can find no tranquility and rest unto their consciences: even so on the other part these who by constant faith lean upon the promises of GOD, they shall find rest to their souls: but the Prophet chooseth rather to say, that the just man shall live by faith, to declare, that by leaning to the sweet promises of GOD: word, we snall not only find rest unto our souls, but also spiritual life, which is the fountain of true rest and tranquillity: so are we in this case not unlike unto 
Ephes. 2. vers. 1. 1. Sa●…. 9  SAUL, who in seeking his father's asses found a kingdom, and we in seeking of rest we have found life the true fountain of our rest.  
The last words of the verse. by his oene faith, are to be considered: for by them we perceive, that the promises of GOD must be particularly applied to our souls, and that we must not be wavering, and doubtsome in our faith, but firm and stable, forasmuch as things necessary to the maintenance of this present life, have also need to be particularly applied, such as food, raiment and medicine: Even so in things necessary unto eternal life, our souls have great need of particular application of comfort: we must have the blood of the Lamb sprinkled upon the posts of our own houses, else can 
Exod. 12  we not be saved from the sword of the destroying Angel, we must also receive the Angels of GOD under our own roof with LOT, else can we not be saved from the flame of fire which destroyeth ungodly cities. And finally we must 
Gen. 19  be like unto the vessels of the lords tabernacle, which were all particularly anointed with holy oil, in time of the dedication of the Tabernacle, else we shall not be counted holy 
Exod. 40.  vessels in the house of our GOD.  
But because the Apostle BAUL citeth this place of Scripture to confirm, that we are justified only by faith, consider how firm and suit this argument standeth, 
Galat. 3. vers. 11.  We are justified by that same thing, whereby our souls do live: but so it is, that our souls do only live by faith: therefore we are justified by faith only. The Apostle wisely considered, that no man could live spiritually, except he had a fellowship with GOD. Again, there is no fellowship that mortal and sinful men can have with GOD, without remission of sins. Neither is there any remission of sins without 〈◊〉 Mediator and Advocate. And 
1. joan. 1. 1. joan. 2. joan. 3.  we can take no hold of this Mediator, except only by faith: so that by faith we live, and by faith we are made just in the sight of GOD.  
Then this place of Scripture teacheth us, that it is faith only that leadeth us unto CHRIST, in whom we find righteousness and life, but by a due and competent order, to wit, by stripping us naked of all conceit of our own strength and righteousness, to the end we may have the greater delight in the salvation that is offered to us in CHRIST. Faith is not like unto a robber who strippeth a mannaked without any purpose to cloth him with a better garment. But faith doth to us as the father of the forlorue son did to him, and as the Angel 
Lue. 15. Zach. 3.  of GOD did to JEHOSVA the high Priest. Both these were unclothed of their beggarly raiments, but only of purpose to cloth them with better apparel: so doth faith strip us naked of all vain conceit of our own righteousness, to the end it may lead us to the wardrobe of GOD, there to be clad with the garment of the righteousness of CHRIST, which is able to cover our nakedness, and to present us holy, blameless and undefiled before his father.  
Before I leave the words of the Prophet HABACCUK, let us yet again ponder the Emphaticke word Behold, for by seeing and hearing some good lessons may be learned, Behold men who have leaned upon the staff of GOD in our own time, how peaceably have they concluded their days, 
Luc. 2  with SIMEON rejoicing that they had scene the salvation of GOD. And on the other side men who have leaned to their own righteousness (albeit only in a part) what agony, & trouble of conscience have they found in their last battle, until they have forsaken all confidence in their own merits, and leaned only unto the merits of the passion of our sweet LORD and Saviour JESUS CHRIST.  
The Papists in our COUNTRY for the most part have been like unto the fishes called Amphbia which can live both in the Sea and on the Land: but when any man approaches near to do them harm, they trust more to the sca then to the land: even so when the terrors of death begins to shake our country people, than they leave confidence in their own merits, and betake themselves unto the deep Ocean, sea of the mercies of GOD in JESUS CHRIST.  
In the second head I promised to speak of the difference betwixt justification & Sanctification, & betwixt the righteousness 
Rom. 4. Ps●…l. 32.  of the Law, and the Gospel. Our justification is a free forgiveness of our sins for CHRIST'S sake, and a free imputation of his righteousness to us. Our Sanctification is an inherent 
Rom. 8.  holiness begun in us by the operation of GOD'S Spirit, to be a testimony that we are in CHRIST. The not observing of the difference betwixt these two hath been, and as yet is the ground of great errors. True it is, that these two gifts are freely bestowed upon us at one and the selfsame time, yet are they distinct in order of causes, because justification is the ground, from whence Sanctification as an effect doth flow, And like as the stars called Pleyades or Vergiliae, they do arise and manifest themselves unto the world all at one time: yet are they distinct stars, and Electra is not Alcinoe, nor Alcinoe Celeno, nor Celeno M●…ia, And the like may be spoken of the other t●…ree, whose apparition, and disparition, albeit it be inseparable, yet are they distinct stars: Even so justification and Sanctification are inseparably linked together, yet are they two distinct gifts of GOD. I will use yet another similitude for declaration of the same purpose. If a sword be laid into the fire, until the metal thereof be fiery coloured, this sword at one time hath two powers, one to cut, and another to burn, yet is not cutting burning, nor burning cutting, but these two distinct powers are at one time inseparably in one subject: Even so are we at one and the self same time both justified and sanctified, yet are they still two different gifts of GOD.  
Now the doctrine of justification rightly taught is our cihefe encouragement to Sanctification, and on the other part the doctrine of Sanctification rightly taught, giveth unto us the greatest assurance of our justification. A man who is assured, that his sins are freely forgiven, that he is beloved of GOD in CHRIST, yea and that he hath put on CHRIST, as the 
Rom. 13.  Apostle speaketh, he may with courage, and gladness address himself to lead an holy life, being fully persuaded, that GOD will accept of his willing obedience, albeit it can not be perfect in all points, so long as we dwell into this sinful tabernacle. And on the other side, when the spirit of sanctification worketh in our members, it is a token that we are incorporated into the stock of CHRIST by true faith. For like as the spirit of man quickeneth no member that is cut off from his body, even so the spirit of CHRIST worketh not true sanctification in any person who is not made a member of Christ's body by true justifying faith. For this cause the Roman Church blames us undeservedly, as though by teaching that we are justified only by faith, we had impaired the zeal of the people in doing of good works. To this I answer, that more credit is to be given to the holy Apost. PAUL, who was taught in all truth immediately by Christ himself, nor to the calumnies of the adversaries of the doctrine of grace: for the Apostle exhorting the Romans to agodly conversation, he saith, I beseech you, brethren sor the mercies 
Rom. 12. vers. 1  of God, that ye offer up your bodies an holy, lively and acceptable sacrifice to God: and what mercies are those, I pray you, whereof the Apostle speaketh, but the mercies whereof he hath entreated in the former part of that Epistle, to wit, GOD hath freely elected us, he hath freely justified us, he hath freely sanctified us, and he shall freely in his appointed time glorify us. Now in regard of all these mercies, let us endeavour to lead a holy conversation, as it becometh them who are partakers of so great mercies. This holy exhortation could not have been drawn from a more pithy, more persuasive and moving ground. Therefore we will walk in the footsteps of the holy Apostles, and continue still exhorting the people to lead an holy conversation in regard of the rich mercies of GOD in CHRIST, who hath freely elected them to eternal life, and freely justified them by faith in CHRIST alanerly.  
Whereas they object that experience itself testifieth, that people are not now so bend and ready to do good, as when the Roman doctrine was sounded in their cares, that we are justified partly by faith, and partly by works. If by good works theymeane works of superstition, such as leaning in their legacies rents to sacrificing Priests for saying of soul Masses, we are glad that by the preaching of the gospel superstition is somewhat abated, like as the great d●…luge of waters began by degrees to be diminished in the days of NO, 
Gen. 8.  and that by means of the wind, which the LORD sent forth to blow upon the waters. But if they mean by good works, such works as GOD hath commanded in his holy law, than I answer, that the faults of some people are not to be imputed to the doctrine of the Gospel, but to the corruption of man's nature, continually repining against the known truth of GOD. Like as when RACHEL left her father's house, and followed 
Gen. ●…1.  JACOB her husband, and the ca●…ling of GOD, and in the mean time she stolen her father's Idols, & with them polluted the house of JACOB. Now who shall bear the blame of this fault? whether the holy calling of GOD, or JACOB the preacher of the LORDS calling to his wives, or RACHEL, who followed not the calling of GOD aright? Here I know every man will lay the blame upon RACHEL, because she left in outward appearance her father's house, yet she left not the corrupt manners of her father's house. In like manner in our days, the feastred manners of the people, are not to be imputed to the Gospel, neither to the true preachers of it: but to the corrupt nature of man taking occasion by the Law to work all kind of iniquity. 
Rom. 7. vers. 8.  And in like manner taking occasion by the Gospel to be more bend to evil doing than ever it was before: but let true Christians mark, that albeit the doctrine of justification by faith only, were a thousand ways abused, yet because it is the holy Apostolic doctrine, and necessare unto eternal life, it must needs be preached, and believed of all the true disciples of CHRIST.  
The Law and the Gospel go not so in hands together, as justification and Sanctification does: but rather by the great providence of GOD the one standeth over against the other, and either of them pointeth out the finger to the other. The Law is a pedagogue to CHRIST, and pointeth out the finger to 
●…alat. 3.  the Gospel, that in it we may find CHRIST, and in CHRIST Salvation. The Gospel on the other part pointeth out the finger to the Law, not to find in keeping of it salvation (which we have already found in CHRIST) but to testify our thankfulness to GOD, who hath freely forgiven us in CHRIST his son: for what better testimony of thankfulness can we render to GOD, than a voluntare obedience to his holy Commandments, according as CHRIST saith, If any man love me, he will 
I●…. 14●… vers. 23.  keep my Commandments, and my Father will love him, and we will come and dwell with him.  
It may be demanded, Can not the righteousness of the Law, & the Gospel be mixed together in the matter of our justification? the Apostle PAUL giveth a negative answer unto this question, that like as one woman cannot lawfully have two 
Rom. 〈◊〉.  husbands at one time, but when the first husband is dead, she may be lawfully coupled to another, who is living: Even so we cannot adhere to the righteousness of faith in CHRIST, until we give over the righteousness of the Law, because in the matter of justification the Law is unto us like a dead husband, of whom we can receive no comfort: so dead is our nature, that the Law cannot quicken it, but we must be coupled to CHRIST as unto a living husband, who by the righteousness of faith shall bestow upon us that comfort, which the Law could not afford unto us. And in this Allegory, let us consider, that the Law is called the first husband, not because it was anterior to the Gospel (for the Apostle PAUL proveth the contrary in his Epistle to the Galatians) but because a man naturally seeketh first help in his own 
Galat. 3. vers. 17.  works, and seeketh not help in CHRIST, until the time he be utterly denuded of all hope of the righteousness of the Law, that is, of the righteousness of his own works.  
Surely ignorance is the mother of many errors, and they who seek righteousness in the Law, they are ignorant in many things. First, they know not the right end, wherefore the Law 
Galat. 3. vers. 19 Rom. 7. vers. 14. Levit. 18. vers. 5.  was given, to wit, for transgression, that is, to manifest it, but not to wipe it away. Secondly, they know not the nature of the Law, that it is spiritual, to the perfection whereof carnal men cannot attain. Thirdly, they are ignorant of the strict condition of the legal Covenant, which binds us unto a full obedience of all things commanded in the Law. Fourthly, they are ignorant of the peril that ensueth upon the seeking of the righteousness of the Law, that they cannot submit themselves to 
Rom. 10. vers. 3.  the righteousness of GOD. When all these inconveniences do follow upon seeking justification by the Law, or by works, it were a wise course to seek righteousness where it may be found, that is to say, in faith, which coupleth us to CHRIST, whom the father 
1. Cor. 1. vers. 30.  hath given unto us to be our wisdom, our justification, our sanctification, and our redemption: and let it not be said, that the fishers of Busphorus Tracius in seeking fish, are wiser than we in seeki●…g the salvation of our souls. For they spread not out their nets in the shallow coast of Chalcedone, where no fish can be found, but in the deep coast of Byzantium, where abundance of fie are to be found: Even so, if we be wise, let us seek salvation where it may be found.  
In the third head it is to be declared, that neither in our own works, neither in other men's works (CHRITTS works only excepted) can a saving power be found to work our salvation. Our works are considered two manner of ways. First, as they are before our regeneration altogether sinful, and no man doth affirm that such works can save us, either in whole or in part, Secondly, as they are after our regeneration, and of these works much is spoken, namely, that Christ's death is so meritorious, that by virtue of it he hath purchased a power to our works after regeneration, that they might merit good things at the hands of GOD. To this I will return such an answer as Alamundarus prince of Saracens returned to the Eutychian Heretics sent by Severus to persuade him to their opinion. To whom he replied, that strange tithings were lately come unto his ears, namely, that GABRIEL the Angel of GOD was dead. When they answered, that was impossible, and repugnant to reasoun, that an Angel should die. Then the Prince subjoined, that like as they would not r●…ceaue his information, because it was repugnant to reason: even so he would not receive their instructions, because they neither agreed with Scripture, nor yet with good reason. In like manner I say to Papists, that their naked assertions not confirmed by testimonies of holy Scripture, are nothing to us, but we may lay them aside with as great liberty, as they are prodigal in allcadging them.  
We will answer to such arguments as seem to be countenanced with some appearance of Scripture. Now they say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used in Scripture importeth the merit of our good works, because GOD vouchsafeth upon them a reward. To this I answer, that if Scripture be conferred with Scripture, that same thing, which in one place is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is a reward, in another place it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, an heritage, in these words, Come ye blessed 
Matth. 25. vers. 34.  of my father, inherit the Kingdom prepared for you, from the foundations of the world. When that thing, which properly is an inheritance is called a reward, it is spoken metaphorically, in respect it is given in the end of the world, as an hire is given to a feruant in the end of the day.  
The second argument proving the merit of men's works, and consequently justification by works in a part, is this, that some men in Scripture are called worthy, as when it is said to the Angel of the Church of Sardis, Thou hast a few names yet in Sardis, which have not defiled their garments, and they shall walk 
Apoe. 3. vers. 4.  with me in white, for they are worthy. To this I answer the godly are called worthy, not in themselves, but in Christ, who hath made them Kings, and Priests unto GOD. In 
Apoe. 4. vers. 12.  themselves they are called unworthy, as when it is said, No man was found wortbie to open and to read the book. And in another place it is said, that the afflictions of this present 
Aooc. 5. vers. 4  time are not Wortlne of the glory that it to be showed unto us. Now it is known, that patient suffering of evil for Christ's 
Rom. 8. vers. 18.  sake, is a degree of greater obedience, than willing doing of good, and if the suffering of the Saints be not worthy of the glory that is to be revealed, how much less can our doings be worthy of that glorious inheritance.  
The third argument is taken from the nature of a conditional covenant bound up betwixt two parties, which do import that condition should be keeped: but so it is, that GOD hath covenanted with such as live a godly life, that they shall dwell in the holy mountain of God: therefore by virtue of this Covenant men who ieades a good life, are worthy to dwell 
Psal. 25.  in heaven.  
To this I answer, that this covenant foresaid, is either Legal or evangelical: if it be Legal, we cannot fulfil the condition thereof, because the Law requireth a perfect obedience, which we cannot attain unto. If it be an evangelical covenant, the Mediator of the new covenant JESUS Christ is present at the covenant making: for whose sake I grant, that GOD promiseth unto us a dwelling place in heaven, and for his sake also he performeth his promise, & giveth unto us a resting place in his holy Mountain, and in all this have we no cause to rejoice in ourselves, but in the mercies of our GOD. Concerning our satisfactions, whereby the Roman Church saith, That sins committed after baptism should be pardoned. This belongeth to another Treatise of Indulgences, and satisfactions, for the present I overpass this point of men's merits with silence.  
The Roman Church that Mistress of error hath not only learned us to lean upon our own merits, but also to lean upon the merits of other men, such as holy Prophets, Apost●…es, and Martyrs, because some of them have not only fulfilled the Commandments of GOD, but also have done more than the Law of GOD commanded. For example, the Law of GOD forbiddeth to commit adultery, fornication, and all kind of uncleanness: but many of the Apostles, Prophets & Martyrs, 
Exod. 20.  not only abstained from all kind of whoredom, but also from marriage, & such works are called in the Roman Church, works of supererogation: these do come into the treasure of the Bishop of Rome as the Vicar of Christ, and he is a dispensator of them, to such as have need. O deepness of errors forged by Satan, & repugnant unto itself. If abstinence from marriage be a work of supererogation, than either must marriage, even in men having a spiritual calling, be counted a thing lawful and agreeable to GOD'S holy Law, or else the abstinence from it cannot be called a work of supererogation. I grant that some fathers counted abstinence from marriage a work of evangelical perfection, like as the selling of all their possessions, and distributing them to the poor, but it entered not in their hearts to call such works of evangelical perfection, works of supererogation, to be sent to the treasure of the bishop of Rome, that he might be a dispensator of them to such as had need.  
But now suppone that any such works had been in the Saints of GOD, how can they be imperted, and communicated to others? Can the oil of the wise Virgins be 
Matth. 25.  distributed to the foolish Virgins? It cannot be, because it cannot suffice them both. Likewise when we compear 
Rom. 3. vers. 14.  before the judge of the world, we must compear clad with the innocency of CHRIST, and not with the merits of his Saints: for the Apostle saith, Put on the Lord jesus, but he saith not, Put on the merits of the Saints. Moreover, we must be acceptable as the holy Prophets, Apostles, and Martyrs were acceptable, but so it is, that they 
1 joan. 2. vers. 1.  were acceptable to GOD only in Christ, as the Apostle saith, If any man sin, we have an advocate with the Father, jesus Christ the just. Here none exception is made of Prophets, Apostles, Martyrs, 
Apos. 14.  but all must be acceptable to GOD for Christ's sake allanerly. Finally, the holymen of God when they die, they rest from their labours, and their works follow them. If the souls of the holy fathers do go to heaven, to the bosom of ABRAHAM, to the paradise of GOD, how can we think that their works do go to the treasure of the bishop of Rome, except they would say, that the souls of all the holy fathers are gone to the treasure of the bishop of Rome also, and their works and merits following them, are altogether lighted in his treasure. But lest I should anticipate the treatise of Indulgences, I refer all farther discourse unto the own place. Entreating the Lord jesus of his unspeakable favour, to remove the misty cloud of ignorance from our souls, that our hearts be not transported from the love of the Creator, to the love of the creatures: but that we may seek salvation in Christ, in whom only it may be found: to whom be praise for ever.  
AMEN.   
FINIS.   

A SHORT COMPEND, of the growth of the ROMAN ANTICHRIST, Comprised in the VII. VIII. and IX. CENTURIES.  
WHEREUNTO ARE ADDED TREATISES, CLEARLY declaring the novelty of POPISH RELIGION.  
EDINBURGH, PRINTED BY ANDRO heart, ANNO 1616.   

TO THE MOST NOBLE, VIRTUOUS, AND ELECT LADY, LADY MARIE, COUNTESS OF MARRE: P. S. wisheth grace, mercy, and eternal felicity.  
Whatsoever thing I have hitherto written (Most noble Lady) concerning controversies of Religion, it is of that nature, that incase no further were added, it would be the more easily comported with: for many of the Roman Church, condescend unto this, that worshipping of Images is not necessarily required, nor an essential point of Christian Religion: Neither can they find one example in all the Book of God of Invocation of Saints: Purgatory is an opinion, whereinto they themselves much differ: and they talk of it sometimes with derision and mocking words. Read the History of Thuanus, what was thought 
Histor. Thuan. li. 3  of the soul of Francis the first, P. Castellanus was in one opinion, the Doctors of Sorbone in another, Mendosa as a courtesant in the third opinion, assuring himself, that if king Francis soul went to Purgatory, it stayed not long there, because it was never his custom in his life time to stay long in one place. But now (Madam) the course of the History hath led me so far forward, that I must touch the very apple of their eye, and enter into their most holy place, and declare, that their service, which they count most holy, is but vile abomination in the sight of GOD: And their doctrine concerning the Vicar of Christ, the successor of Peter, and the holiness of the Mass, and the plurality of their Sacraments added to Baptism, and the lords Supper, is but like wind: And we are warned by the Apostle Paul, that we should no more be children, wavering and carrie●… about with every wind of doctrine: for false 
Ephes. 4. 14  doctrine is justly compared to wind in the badst quality of it: Sometimes it is eastern, cold, stormy, & withering, so that the ears of corn (blasted with the eastern wind) are counted thin, and empty ears: Even so, false doctrine exicateth & drieth up that appearance of sap & 
Genes. 41  grace that seemed to be amongst people.  
The Roman Church in our days bring up their disciples, as the harlots of Heliopolis in Phaenitia brought up their children before the days of the good Emperor Constantine. These children aforesaid knew not their Fathers, for they were strangers: and the Harlots of Heliopolis had liberty to prostitute themselves to the lust of strangers: so it came to pass, if children had been procreated in this libidinus copulation, the stranger was gone, and the procreated child depended only upon the mother, for he knew not his father: Even so, in the subsequent Centuries, the Roman Church disacquaint their children with the voice of God, sounding in Holy Scripture. It is now enough to believe as the Roman Church (the mother of all Churches) believeth: and the chair of Rome, in matters of Faith, it cannot err. But we must depend upon the voice of God our Heavenly Father, who hath begotten us by the uncorruptible seed of His word, who 
1. Pet. 1. & 2  hath also fostered us with the sincere & reasonable milk of His word, who hath anointed us with the Balm of Gilead, 
jerem. 8. 22  who maketh glad His own city, even with the waters of His own Sanctuary. The loud sounding trumpet 
Psalm. 46. 5  of vain and railing words, we leave to the adversaries of the truth: for that is their armour, wherewith they fight against the Gospel of Christ. Yet let them understand, that God hath hanged up a thousand shields in the tower of David, even all the targets of the strong men. 
Cant. 4. 4  Thus leaning upon the strength of the armour of God, I set forward to the History and Treatises, beseeching the Lord of His unspeakable favour and grace to bless your Ladyship, and all your Noble house for ever,  
Amen.  
Your Lad. humble servant PAT. SIMSON.   

A CATALOGUE OF ALL THE TREATISES contained in the nine CENTURIES.  

CENTURIE I.  
Of Antiquity. Heresy. The foundation of the Church.   

CENT. II.  
Of Scripture and Tradition. The doctrine of Devils. Succession.   

CENT. III.  
Of Purgatory and prayer for the dead. The reliquikes of Saints. The supremacy of the Bishop of Rome.   

CENT. FOUR  
Of Invocation of Saints. The authority of Counsels. The Monastic Life.   

CENT. V.  
Of Man's free will. Original sin. justification only by faith.   

CENTURIE VI.  
Of Worshipping of Images. Pardons and indulgences. divers errors that crept in in this century.   

CENT. VII.  
Of The universal Bishop. The Antichrist. The Sacrifice of the Mass.   

CENT. VIII.  
Of Transubstantiation. The Sacrament of Penance. The Sacrament of Confirmation.   

CENT. IX.  
Of The Sacrament of extreameunction. The Sacrament of orders. The Sacrament of Matrimony.    

TO THE READER.  
LIke as in the Tabernacle of GOD all things were holy, and that thing that was within the vail, and hidden from the eyes of the people, was most holy. In the Court there was an Altar of brass: in the Sanctuary there was an altar of gold: but in the most holy place, there was an holy Oracle, sounding the blessed will of God from above the propitiatory: To the which Oracle neither the brazen Altar nor the golden Altar could be compared: yea, both heaven and earth is not worthy to be compared unto the Oracle, and word of the Lord. Even so (good Christian Reader) understand, that when the history leadeth you to a consideration of the mystery of iniquity: than you shall see a beginning, and a progress of ungodliness, until in end the Antichrist is permitted to sit in the temple of God, and to extol himself against all that is called God, or is worshipped. 
2. Thes. 2. 4  And when ye read this horrible defection of the visible Church, let not your heart be troubled: this was forespoken by the Apostle, and this be●…ued to come to pass. So that thou mayest see the great power of the wrath of God, punishing the contempt of His truth, & His holy Covenant. Albeit we be filthy beasts, nothing regarding that precious treasure of the L●…es Covenant: yet the Lord is unchangeable, and like unto Himself, and He counteth more of the worthiness of His holy Covenant, than of the pomp and glory of all the kingdoms of the world: Whom like as He destroyed in the days of Noah with a flood of waters, because they prefirred 
Genes, 6  the concupiscence of their flesh to the religion of God: Even so, in the last age of the world, He suffered the hearts of men to be overwhelmed with the floods of horrible ignorance, because they reverenced not as became them the holy Covenant of the Almighty God. Let us learn to reverence our God, even when He is clothed with His red garments, & when He casteth all Nations like grapes into the Winepress of His wrath. The 
●…ai. 63.  Lord vouchsafe upon us such measure of grace out of His rich treasure, as may teach us to reverence not only the works of His mercy, but also the works of His justice, at the Angels did, who cried, Holy, holy, holy, Lord God of Hosts, even at that time when a sentence of induration and reprobation was going forth from the Tribunal of God, against the unthankful jews. God teach us our duty in all things,  
AMEN.  
P. S.   

CENTURIE VII.  

CHAP. I. OF EMPERORS.  

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. Neuerth●…lesse I have cut off the Eutychtan Persecution at the end of the VI century because Heraclius, albeit he favoured the error of the Monothelites (a branch of Eutyches hercsy) notwithstanding he was so employed with wars against the Auares in the West, and the Persians and Saracenes in the East, that he had not a vacant time to persecute them who professed another faith. And Constans began to persecute, but was incontinentinterrupted by new occasion of sea-warre-fare against the Saracenes, wherein also he was overcome. For this cause I have referred the Eutychian persecution rather to the former century than to this. Moreover, in this Century the uniuct sall Bish. & 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 VII. VIII. and IX. Centuries: secondly, in declaring his tyranny, and prevailing power over the Roman Emperors, and monarchs of the world, in the X. XI. and XII. Centuries: And finally, in declaring his discovery, and his battle against the Saints, especially against those who discovered h●…m: and this shall be done (God willing) from the XIII. century until our own time. In the History I am compelled to be short, because it may be read in many Authors, Chronol gies, and Compendes: and place must be given to Treatises to be lengthened, when the History by a brief commemoration may be susficientlie known.  
Phocas, aft●…r 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 eight 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 Ag●…lulphus 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 & splendour that it was wont to have. Great strife had been betwixt the chairs of Rome & 〈◊〉. for supremacy. The Patriarch of Constā●…no. thought it due to him, because 〈◊〉 was the seat of the Empire. 
Platina in vita Bonif. 3  The Patriarch of Rome on the other part, said, that Constantino●…le was but a Colony of Rome, and than the Grecians themselves in they Let●…ers called the Emperor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To this controversy Phocas put an end & ordained Bonifacius the third to be called Universal 〈◊〉: 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 contention; obtained 〈◊〉 the hands of Phocas. This is that style, which Gregorius the fi●…st counted Antichristian in the person of joannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Patriarch of Constantinople. In end Priscus his own son in law, Heraclianus, the fa●…her of He●…aclius the Emperor, and Phocius, whose wife Phocas had unhonestly abused, conspired against him, and over-came him, and brought him to Heraclius, who commanded his head, feet, and secret members to be cut off, and the stump 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, and had conquered Syria, 
Paulus diaconus, li. 18. rerum Roman.  Phenicta, 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, & worship the Sun as the Persians did. For this cause Heraclius was compelled to make peace with the A●…ares 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. Finally, Cosroes was taken, cast in prison, and 
Hist. Magd Cent. 7. 〈◊〉. 3  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, & Cyrus' Bishop of Alex●…dria 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. Heracl●…us only deemed, that the allows should trouble him but it was the Saracenes, in whom this prophesy had performance: for in his time began the Monarchy of the Saracenes, and the blasphemous doctrine of Mahomet. The Saracenes were people dwelling in Arabia, the posterity of Hagar, and not of Sara: These fought under the banner of Heraclius in his 6. years warfare 
Platina in vita Severini 1.  against the Persians: when they craved the wages of their service, in st●…ad of money they received contumelious words & were called 〈◊〉 by the Em. treasurer. This contumely did so irritate them, that they choosed Mahomet to be their captain anno 623, invaded Damasc●…s & took it & within few years conquered Syria, Phenicta, Palestina, & Egypt: And not content with this, they invaded the king●…ome of the Persians, & subdued it & cut off the king's seed. The blasphemous Koran & alsurca of Mahomet, which he said he received from heaven, was a doctrine of lies containing a mixture of the re●…igion of the Jew's, Pagans' & Christians: to the making whereof concurred Sergius a Nestorian her●…ke & Ioh●… of Antiochia, an Arrian 〈◊〉, & some Iwes. Mahomet also ordained. that all people whom the Saracenes could conquer, should be compelled by fire & sword, & all kind of violence, to receive the doctrine contai●…ed in these books. Heraclius perceiving the sudden & great increase of the dominion of the Sarac●…nes gathered a gr at army, & fought against them but he was ou●…r-come in battle & lost 150. thousand men of his army. And when he renewed his forces again to fight against the Sarac●…nes he found that 52. thousand of his army died in one night suddenly as those did who were slain by the Angel of God in the army of Senache●…b. Heraclius was so discouraged with the calamity of his a●…mie, that he contracted sickness and died. 
Isai. 37. 36    

CONSTANTINUS and HERACLEONAS.  
AF●…er 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 re●…gn. But God suffered not this wickedness to be vnpu●…ished: for Martina & Heraclconas were taken by the Senators of Constantinople & her tongue was cut out. & his nose cut off, lest either her fla●…ering speeches, or his beauty & comeliness should have moved the people to compassion: & 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, & Heracl●…onas her son, reigned Constans the son of Constanrine, 27. years: in religion he followed the footsteps of Heraclius, & was infected with the heresy of the Monoth●…lites, & persecuted Martinus 1. bish. of Rome, because he had gathered a Synod in Rome, & damned the heresy of the Monothelues: whom also he caused to be brought in bands to Consiantinople, cut out his tongue, & cut off his right hand, & banished him 
Hist. Magd. C●…. 7. c. 3  to Cherson●…sus in Pontus, where he ended his life. He fought also against the Saracenes in sea-warre-fare, & was overcome by them, like as interpreters of dreams had fore-tol le him: for he dreamt, that he was dwelling in Thessalonica, & the interpreters said it portended no good, but that others should overcome him as if the word Thessalonica did import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, render victory to another. Constans was s●…aine by one of his own servants as he was washing himself in the bathe-houses of Siracuse.   

CONSTANTINUS POGONATUS.  
Constans being sl●…ine in Sicily, the army in those pa●…ts appointed. Mezentius, a man of incomparable beauty, to be Emp. but Constantinus, the eldest son of Constans, sailed to Sicily with a great navy, slew Mezentius & the murderers of his father, and recovered his father's dominion to himself. He was called Pogonatus, because his face was not bare & void of hai●…e when he returned from Sicily, as it was when he sailed thith●…r from Byzans, but his face was rough & covered with hair. He had 2. brethren, whom the people reverenced with equal honour as they did him: therefore he disfigurated their faces by cutting off their nose, & re●…gned himself alone 17. years. In religion he was not like unto his predecessors, who had been favourers of heretics, but he assembled a general Council at Constantinople, vulgarly called, the 
Chron. Funct.  sixth O●…cumenick Council, whereinto the heresy of the Monothelites was utterly damned, as in the own place shall be declared God willing. Likewise, the estate of the Emp. was more peaceab'e than it had been in time of his predic●…ssors for the Saracens were compelled to seek conditions of peace from him, and to offer yee●…ely paimen●… of 3000. pound weight of gold unto him, with 
Hist, Magd. Cent. 7. ca 3  other trib●…tes of horse, seru●…nts, and prisoners.   

JUSTINIANUS the second, LEO NTIUS, 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 bloody, by persuasion of Stephanus, and Theodo●…us, whose counsel he followed, even till the purpose of exstirpation of all the Citizens of Constantino●…le. 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. Ste●…hanus, and Theodorus his bad counsell●…rs 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 fl●…xible minds of unconstant people, and sould●…ers, 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 end, justinian, after ten years banishment, recovered his Emper●…all dignity again, by the help of Terbellis Prince of Bulgaria. He caused Leontius, and Absimarus to be brought unto him, whom he tramped under his feet and after commanded that they should be beheaded. The cruelty tha●… he used against the Citizens of Constantinople, and against the ●…habitants of Che●…sonesus Ponti, is almost unspeakable. He was hated of all men. Philippicus conspired against him, and he was slain by one named Elias, his own 〈◊〉.    

CHAP. II. OF POPES, BISHOPS, PASTORS, AND DOCTORS.  
AFTER Sabinianus succeeded Bonifacius the third, and continued only nine month in his 
Bonifacius the third.  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, and governed six years, eight months, and thirteen days: He obtained from 
Bonifacius the fourth. Platina in vita Bon. 4.  Phocas a Temple (of old builded to the honour of all the gods of the Gentiles, called Pantheon) this he purged from the abominations of Heathen people, and dedicated it to the Virgin Marie, and 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 say Mass. Thus we see at what time the Bishop of Rome usurped government over all Churches. At this same time the chair of Rome fell away from the worshipping 
☞  of the living God, to the worshipping of dead creatures. H●…e esteemed much of the Monastike life, and gave unto the 
Funct. comment. in chron. lib. 8 ☞  Monks equal honour with the Clergy, in privilege of pr●…aching, ministering the Sacraments, binding and losing etc. so were the Monks associated into the tribe of the Pri●…sts.  
After him succeeded Theodatus, otherways called Deus dedit, 
Theodatus  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 the Antichrist, to make laws in the matter of marriage not 
L●…uit. 18  agr●…eable 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 on●…ie to confirm a lying doctrine: and in holy Scripture they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, miracles of lies. 
2. Thes. 2. 9   
To him succeeded B●…nifacius the fifth, and ruled five years and ten months: he made a constitution, that no man who ran 
Bonifacius the fifth. ☞  for safe●…e 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 fi●…st succeeded to Bonifacius the fifth, and ruled 12. years, 11. months, and 17. days: he was infected with the 
Honorius the first. ☞  heresy of the Monothelites, and was damned in the sixth general Council assembled in the days of the Emperor Constantinus Pogenatus, and hath been touched in the Treatise of succession.  
To him succeeded Severinus the first, and continued 1. year, 9 months, and 11. days: He was confirmed in his Popedom 
Severinus the first.  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, being offended with this that the Church treasures were so rich, and that 
Platina in vita Severini  they bestowed nothing to the support of Soldiers who were in great neces●…itie.  
After him followed Pope john the fourth, who exceeded not the space of one year, one month, and nineteen days in his 
john the fourth.  government.  
Theodoretus the successor of john the fourth, was the son of Theodorus Bishop of jerusalem. If the Roman Church so much 
Theodoretus. ☞  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? H●…e ●…uled 6. yeer●…s, 5. months, and 18. days. He excommunicated Pyrrhus Patriarch of Constantinople for the heresy of the Monoth●…lites: 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 excommunicate of new again by Theodoretus: but Pyr●…hus was slain by the Senators of Constantinople before he was possessed into his former dignity, as partaker of the vile 
Platina in vit. Theod.  treason intended by Martina and Heracleonas her son against Constantine the son of the Emperor Heraclius.  
After him succeeded Pope Martinus, and governed 6. years, 
Martinus.  1. month, & 26. 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 Emp. 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 & Pyrrhus bishops of Constantinople: likewise, he excommunicated Paulus bishop of Constantinople, for the error of the Monothelites. The Emp. Conslans highly offended against Martinus, sent first Olympius 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 s●…nt Theodorus Calliopas, who under pretence of friendship came to salute the Pope, & cast him in bands, and sent him to Constantinople, where Constans the Emp. caused his tongue to be cut out, and his r●…ght hand cut off and banished him to Che●…souesus Po●…ti. The chair of Rome was vacant for the space of fourteen months, because they had no certainty of the time of the death of Pope 
Hist. Magd. 〈◊〉. 7. cap. 10. Eugenius the first. ☞ Comm. in Func. chro. lib 8.  Martinus.  
Next unto him, 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: so that by degrees bishops are encrouching upon the authority of the civil Magistrate.  
After him succeeded Vitalianus the 1. he continued 14. years, 
Vitalianus the first. ☞  and 6. months in the Popedom: to the singing of Psalms in the Church by vive voice, he added Organs. This was not an ancient custom in the Christian Church, but a novelty invented by Vitalianus.  
Next after Vitalianus followed Adeodatus, and ruled four years, two months and five days: of a Monk he was made 
Adeodatus.  Pope. In his time there was 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 prec●…eding time: great abundance of rain, fastening the corns to the ground, so that they grew again, and in some places of Italy came to maturity and ripeness: Great incursions of Turks and Saracenes, who spoiled the Isle of Sicily. In all these calamities (saith Platina) Adeodatus multiplied supplications for the preventing the foresignified 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 or Domnus, his successor, ruled five years, & ten days: he reduced the Church of Ravenna, after long reluctation, to the 
Donus. Platina in vit. Doni. 1.  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 bend were they to vindicate all declining from their authority with opprobrious names of 
☞  Heresies imposed to the decliners thereof.  
Ag●…ho, successor to Donus, ruled 2. years, 6. months, and 
Agatho.  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, some time an Abbot, was placed in his rowne. But this I remit unto the own place. The epistle of Agatho written to the 6. general Council, is full of Antichristian pride, wherein he aff●…meth, 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. Likewise, he damned the marriage of men 
Hist. Magd. Cent. 7. cap. 10. ☞  in 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, succeeded Leo the second, who continued only ten months, and seventeen days: He was the first author 
Leo the second.  of the kissing of the Pax.  
To him succeeded Benedictus the second, and ruled 10. months, and 12. days only. In his days Constantinus Pogonatus 
Benedictus the second.  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 Emp. very unadvisedly put an hurtful weapon into the Pope's hand. whereby the estate of the Empire was encombered, and hurt afterward.  
joannes the fifth, his successor, continued not above one year 
john the fifth. Conon the first.  and nine days.  
And Conon the first, the successor of john the fifth, ended his course after the issue of eleven months, and three days.  
After the death of Conon the election of the Pope was like to be decided by weapons, rather than by suffrages & votes: some favoured Theodorus, others promoved Paschalis: and neither of the parties would yield to the other. In end, the people thought expedient to reject them both, and to choose some third person 
Sergius the first.  to the Popedom: So they elected 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 
Platina de vita Sergii. ☞  subscribed them. Of the consecrated Hostie, 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: 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 gou●…rned thirteen years, eight months, and 24. days.  
COncerning the patriarchs of Constantinople, in this century 
patriarchs of Constantinop. Alexandria Antiochia & jerusalem  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 joannes, 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. Pyrrhus 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 & insolent form of doing, the like whereof was never heard at any time before: for he infused some drops of the consecrated cup into 
Hist. Magd. Cent. 7. c. 9 ☞  ink, & writ a sentence of cursing against Pyrrhus. Paulus also obtained at the hands of the Em. Constans, edicts to be affixed in diverse places, whereby all men should be compelled to subscribe the error of the Monothelites. After them Petrus & Theodorus, albeit they maintained not the forementioned heresy with so high and proud attempts as others had done, yet they were addicted unto it. Georgius, successor to Thcodorus, in the 6. general Council, had defended the error of the Monoth but when he was clearly refuted by testimonies of Scripture, & by places cited out of the Fathers, he yielded, & embraced the true faith. Callyni●…us ministered under the reign of justinian 2. who demolished a Church near approaching to his palace, & builded an house of presence, wherein the people might cherish the Em. Callinycus 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, Giorie be to God, who patiently comporteth with us, both now, & for ever, Am●…n. For this cause justinian hated Callynichus, & when he returned back again from his 10. years banishment, he caused the eyes of Callyn. to be put out, & sent him to Rome, there to remain in banishment.  
IN Alexandria, before the Saracenes (under the conduct of Mahomet) conquered the country of Egypt, few of note & mark were to be found in that chair. After Eulogius joannes scribo continued in office only 2. years. After him joannes Eleemosynarius is highly commended for his liberality toward the poor. Cyrus' his successor was an her●…tique, following the error of the Monothelues. He paid tribute to the Saracenes but when the Em. Heraclius wearied of the payment of tribute, than all the country 
Paulus Dia●…onus, ti. 18 rerum Rom.  of Egypt was possessed by the Saracenes: 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.  
IN Antiochia Anastasius 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 inhumanity, against Anastasius, in whose mouth they cast the very excrements of his own body, as the MAGDEBURG history recordeth, citing the testimony of 
Nicephotus lib. 18. cap. 44. & 45  Nicephorus. After him another of that same name called likewise Anastatius, succeeded, & was B. of Antiochia: he was a Syrian, a man of a subtle spirit, who circumuened the Em. Heraclius: for at the Em. command he subscribed the decrees of the Council of Chalcedon, only simulately, & for desire of preferment: but after he had subscribed, that two natures personally united were to be acknowledged in Christ, he demanded of the Em. what he thought of the will & operation of Christ, whether was two wills & operations in Christ, or one will, and one operation only? The Em. troubled with the nou●…lty of the question, consulted with Sergius B. of Constantinople, who returned this answer to the Em. that one will & one operation was to be acknowledged in Christ. The Em. Heraclius being circumuened by false & 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 Mahometon 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 both excommunicated and deposed in the sixth general Council, and Theophanius, an Abbor 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.  
THE Church of jerusalem in this age was pitifully defaced, as lying nearest to the incursions of strong enemies, both Persians and Sa●…cenes. Zacharias Bishop of jerusalem was carried captive by Cosroes king of Persia, and remained a prisoner for the space of fourteen years. In end he was restored to his former dignity, at that time when the Emperor Heraclius overcame Cosroes in warre-fare, and recovered the Cross of Christ again, which the Persians had spoiled, and taken out of jerusalem. This came to pass in the year of our Lord 624.  
To Zacharias succeeded Sophronius, of a Monk: He was made Patriarch of ●…erusalem: He lacked not his own commendation in the sixth general Counce●…l, as one who kept the true Faith inviolably 
NOTA. : He was present in jerusalem when Haumar Prince of Saracenes entered into the Town and Temple: and he was a beholder of the last desolation of the Church in that Town.  

OF OTHER PASTORS AND DOCTORS.  
IN this CENTURIE there is great scarcity of learned men, yet that which was inlacking in l●…arning it must be supplied one way or other: Some were politic, others (in the opinion of ignorant people) were so devote 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, & so flat opposite one to another as possible could be. Theodorus was te●…rible, and covetous: and when he saw that he was despised by the people and Clergy, being 〈◊〉 of revenge, he betrayed the liberty of the Chur●…h of Ravenna, 
Hist. Magd. Cent. 7. cap. 10.  in the days of Pope Donus. Reparatus being ignorant of that which ●…eodorus had done, and finding t●…e Church of Ravenna subjected to the chair of Rome, for v●…rie heart grief incontinent he ended his life. Foel●…x refused to pay unto Pope Constantine the sum of money which he demanded as a testimony of subjection. For this cause Pope Constant●…e desired support from the Emperor justinian the second, for subduing the Bish. of Ravenna. Foelix on the other part, hearing, that the emperors 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 end, the emperors 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, ambiciouslie 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 persons whom the people counted to be devote.  
joannes, Bishop of Bergomum in Lombardie, was a man of so great reverent account, that Princes were wont, by rising out of their Thrones, to do honour unto him. It happened upon 
Platina in vita joan. 5  a time, that he reproved junipertus 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, 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 AGNUS, bishop of WTRECHT, in whose hand a piece of dry timber budded and flourished, yet was he 
NOTA.  an idiot and an unlearned man.  
REMACLUS' bishop of the same Town, and borne in Bour●… of FRANCE, left his Episcopal office, and went to the W●…ldernesse, where he led an Heremitical life, defending his insolent fact by the example of MOSES, ABRAHAM, HELIAS, HELISEUS, and CHRIST hims●…lse, who were all found to have been in the Wilderness. But if he had been a man of de●…pe understanding, he might have alleged more pertinently the example of NARCISSUS bishop of JERUSALEM, who in going to the Wilderness, fo●… sook 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, 
Matthew 4  he is thought both in his life time, and also after his loath, to have wrought miracles. 
Platina in vita joan. 4   
In AUSTUME a Town of FRANCE, called in Latin Augustodunum, LEODEGARIUS is thought to have retained his voice, and the benefit of distinct speaking after that his tongue was cut out, and that many miraculous works were 
NOTA.  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 superabundant in the writings of VINCENTIUS.  
Concerning ISIDORUS HISPALENSIS, occasion will be offered to speak of him in the sixth Council of Tolido.  
The vain disputation concerning the diversity of the keeping of EASTER day in SCOTLAND and ENGLAND, betwixt COLMANNUS and WVILFRIDUS, it is as unnecessary to be written, as it was unnecessary with heat and contention to have been disputed.    

CHAP. III. OF HERESIES.  
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: for the heresy of Arrius began to revive again, and many of the Kings of Lombardis were addicted unto it: in special, 
Tlatina in vita joan. 4.  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 Scotland and England the heresy of Pelagius was renewed, as Bed●… testifieth. The Monks of Syria propagated the heresy of Nestorius, as Platina recordeth in the life of Donus the first. The heresies of Severitae, Aphartodotitae, Momphysitae, Acephali, Theopafcitae, jacobitae, Armenii, all were Eutychian heretics, differing one from another in some ceremonies, in absurdity of speeches, in authors whom they principally admired and followed, in places where the heresy chiefly increased, & 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, was a branch of the heresy of 
Monothelitae.  ●…tyches, by a secret●… and crafty connoye, insinuating itself in 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 they affirmed, that after the union of the two natures, there was only one will and one ope●…tion 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 the own place.   

CHAP. FOUR OF COUNSELS.  
IN the year of our LORD 607. and under the reign of the Emp●…rour Phocas, a Council was assembled at Rome, of s●…uentie and two Bishops, thirty Presbyters, and three De●…cons. In this 
A Council holden at Rome by Bomfacius the third. Platina in vit. Bonif. 3.  Council the priui●…edge of supremacy given by Phoca●… to the Roman Church, was published. Likewise, it was ordained, under pain of cursing, That during the lifetime 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 detunct: & that the Bish. should be elected by 〈◊〉 Clergy & people, & their election should be ratified by the Magistrate of the city, and the Pope: by these words, volu●…us & jub●…mus, 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 4. NOTA.   
Bonifacius the fourth gathered another Assembly in the eight (that is, in the last) year of the reigre of Phocas: wherein he gave power to Monks to preach, to minister the Sacraments, to hear confessions, to bind and lose: and as●…ociated them in equal authority with the Clergy.  
Bracara or Braecara, vulgarly called Braga, is a town in ●…ortugall. In the year of our Lord 610. and under the reign of Gundemarus, 
The first Council of B●…acara counted the second by Caranza. Canon 1.  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 Exotcismes, and should be instructed in the knowledge of the Apostolic Symbol, and that the people should be exhorted to beware of Idolatry, Adultery, Murder, Pe●…jurie, and all other deadly sins.  
That Bishops should not lift up the third part of 〈◊〉 oblations of the people, but that it should remain in 〈◊〉 paroche Church, 
Canon ●….  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, for ordination of the Clergy, should receive no rewards. 
Canon 3.   
That neither a little balm, nor yet the price thereof, should be exacted from the people for their baptism, in any time to 
Canon 4  come, lest they should seem (with Simon Magus) to sell the gift of God for money.  
That bishops, before the dedication of Churches, shall see a 
Canon 5.  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, & contribution of the people, 
Canon 6.  redounding to the vantage of the builder, shall not be consecrated.  
Parents, who are poor & present their children to baptism, if they offer any thing voluntarily, it shall be accepted: but 
Canon 7.  they shall not be compelled to pay any thing, neither shall a pledge be required from them, lest poor people fearing this, withhold their children from baptism.  
If any of th●… Clergy be accused of fornication, let the accuser prove his accusation by 2. or 3. witnesses, according to the 
Canon 8.  precept of the Apostle, cls let the accuser be excommunicate.  
That M●…trapolitane Bishops shall signify to others of the 
Canon 9  Clergy the time of theobseruation of Easter, or Pashe day: and the Clergy, after the reading of the Gospel, shall in like manner intima●…e the day unto the people.  
That whosoever tasteth meat or drink before he consecreate the oblation of the Altar, shall be deposed from his office. 
Canon 10.   
In the year of our Lord 613. assembled in a Town of France called Altissidorum, otherwise, Antissidorum, vulgarly, 
The Council of Altissidorum.  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. Brother and sister's children are forbidden to marry. 
Canon 31   
It is not lawful for a presbyter to sit in judgement when any man is condemned to death. 
Canon 34   
It is not lawful for a Clergy man to cite another of the Clergy before a secular judge. 
Canon 35   
It is not lawful for a woman with a naked hand to touch the 
Canon 36  holy Eucharist.  
It is not lawful to take refreshment of meat with an excommunicate person. 
Canon 38   
If any of the Clergy receive an excommunicate man, without the knowledge of him who hath excommunicated him, he shall 
Canon 39  receive the like sentence, that is, he shall likewise be excommunicated.  
It is not lawful for a presbyter in banqueting time to sing or dance. 
Canon 40   
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 364. and in the 24. year of the reign of the Emp. Heraclius, a Council was gathered in Hispalis 
The council of Hispalis, under Sisebutus.  a town of Spain, vulgarly called Civil la grand. It was gathered by Isidorus B. of Hispalis, at the command of king Sisebutus, who was both present and 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 and bounds of their diocesis, 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 paroch Church was separated 
1.  from his town, and possessed by others. It was concluded, that he should be repossessed again into his ancient privileges, & that prescription of time should have no place, if it were known that hostility and warre-fare had hurt a man in his rights.  
In the second Session, the controversy betwixt Fulgentius, bishop of Astigita, and Honorius, bishop of Corduba, concerning 
2.  the marches of their dioceses, was debated: and men were chosen to visit the bounds, and to decide the controversy.  
In the third Session compeared Cambra, bishop of Italica, a Town of the province of Spain, of old called Baetica: he complained 
3.  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 should be thrust into a Monastery, and should be devested of his honour for a time, to the end, that the sharpness of Discipline might correct the licentious liberty of vaging 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: 
4.  This ordination was annulled: and it was ordained, that none of these Levites should be promoted to the honour of a Deacon.  
In the fifth Session, a Deacon of the Church of Agabra, complained of the ordination of three persons in that Church: one 
5.  was ordained to be Presbyter, and two to be ●…euites. 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 sixth Session, it was found, that Fragitanus, a presbyter 
6.  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 and ordained, That a bishop, without advise of his Synod, should 
☞  not presume to depose a presbyter.  
In the seventh Session, Chore-episcopi and Presbyters are 
7.  debarred from the high privileges of the Episcopal office: namely, from the consecration of presbyters, of holy Virgins, Churches and Alt●…rs from laying hand upon men converted from heresy, and conferring unto them the holy Spirit, from making of Chrism, and 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 epistolae: and finally, from baptizing, consecrating the Sacrament, blessing the people, and teaching them, receiving penitentes when the bishop was present. Now the ground of all these prohibitions is not brought out of holy Scripture, but from the authority of the Apostolic 
☞  chair. Early began the Antich●…ist to establish an Hierarchy in the Church, which neither Christ, nor His Apostles, had commanded.  
The eight Session entreated concerning Helisens', a servant, whom the bishop of Agabra had set at liberty, and he on the 
8.  other part abused his liberty, so far, that he pr●…sumed by Magical Arts to cut off the bishop, 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 oneli●… some 
9  of their own Clergy should be dispensators of their household affairs, because it is written, Thou shalt not plough with an Ox and an Ass together. By the way mark, that nothing was so 
Deut. 22. 10 ☞  miserably abused at this time as testimonies of holy Scripture.  
In the tenth Session, the Monasteries lately builded in the B●…tike province were allowed, and confirmed. 
10.   
In the eleu●…nth Session, the Monasteries of Virgins are recommended to the oversight of the Abbot governing the Monastery 
11.  of Monks, with caveates, that all appearance of evil should be providently eschewed.  
In the twelfth Session, one professing the heresy of Acephali 
12.  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 praise and thanks unto God for his conversion.  
I●… the thirteenth Session, there is a prolix refutation of the opinion of those who supponed, that the two natures of Christ 
13.  were confounded, and that the divinity suffered. Isidorus seemeth to be the compiler of this Treatise, against Ac●…phali, given in to the Counc●…ll of Hispalis: and many do think, that he collected into one volume the Counsels that preceded his 
Hist. Magd. Cent. 7. cap. 10.  time: for he was a man more learned than his fellows in his days.  
IN the year of our Lord 639. and under the reign of Sisenan●…, 
The 4. Council of Toledo.  king of 〈◊〉, by the kings commandment, more than 70. bishops and p●…esbyters were convened in the town of 〈◊〉 upon occasion of diversity of Ceremonies and Discipline in the country of Spain.  
First they set down a short confession of the true Faith, which they ordained to be embraced and kept. 
Canon 1.   
Secondly, that there should be an uniform order of praying, singing of Psalms, solemnities of Masses, Euen-song-seruice, 
Canon 2.  throughout all Spain and Gallicia, like as they all professed one Faith, and dwelled in one kingdom, lest diversity of ceremonies and rites should offend ignorant people, and make them to think that there was a schism in the Church.  
It was statuted and ordained, That at least once in the year, provincial Counsels should be assembled: and incase any controversy 
Canon 3.  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 abusivelie begin to be called General. The order 
☞  of incomming of bishops to the Council, and 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.  
That the festivity of Easter, or Pashe day, should be kept 
Canon 4.  upon the day of Christ's resurrection.  
Concerning the diversity of rites used in baptism, some 
Canon 5.  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 names 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.  
It was statuted and ordained, That upon friday immediately preceding Easter day, the doctrine of the suffering of Christ, of 
Canon 6.  repentance, & remission of sins, should be clearly taught unto the people, to the end, that they being purged by remission of sins, might the more worthily celebrate the feast of the Lords resurrection, and receive the holy Sacrament of the Lords body and blood.  
The custom of putting an end unto the fasting of Lent, upon friday at nine a clock, is damned, because in the day of 
Canon 7  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, which shined in the Church in the night preceding the day of the resurrection should be 
Canon 8  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 daily church-service the lords prayer (vulgarly 
Canon 9  called Pater noster) should be rehearsed, because it is usually called Oratio quotidiana, that is, a daily prayer.  
That hallelujah be not sung in time of Lent, because it is a 
Canon 10  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 
Canon 11  read.  
That Hymns and spiritual songs, not contained in holy 
Canon 12  Scripture, may be sung in the Church.  
The song of the three children shall be sung in all the Churches of Spain and Gallicia. 
Canon 13   
In the end of Spiritual songs it shall not be simply said, Glory to the Father, & to the Son, etc. but, Glory and honour 
Canon 14  to the Father, and to the Son, & to the H. Spirit to the end, that hymns sung in earth. may be correspondent to the song of 
☞  Elders in Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Apocal. 4. 11.  
In Responsories, if it be a matter of gladness, the end shall 
Canon 15  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, is declared to be a book of Canonicke Scripture, and to be preached 
Canon 16  in open audience of the CHURCH betwixt EASTER and WHITSONDAY.  
It is forbidden, that the holy Communion should be celebrated immediately after the saying of the lords Prayer: but let 
Canon 17  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 Choir.  
No man shall be promoted to the honour of Priesthood, who is infamous, who hath been baptised in heresy, who hath 
Canon 18  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, or a Laike, who is given to warre-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 predicessor, who hath not been elected by the Clergy and people of his own city: He who is approved, shall be consecrated on the lords day, by all the comprovincial bishops, at least by three of them.  
Let Levites be of the age of 25. years before their admission, and presbyters of 30. 
Canon 19   
Let bishops be unreprovable, according to the precept of the Apostle, 1. Tim. 3. 
Canon 20   
Let bishops not only have the testimony of a good conscience in the sight of God, but also the testimony of an unreprovable 
Canon 21  conversation amongst men.  
Presbyters and Levites, whom infirmity of old age permitteth not to abide in their secret chambers: yet let them have 
Canon 22  witnesses of their honest conversation in their shops, and remaining places.  
Youthhood is prone and bend to evil: therefore let them who are young, be all brought up in one conclave, under the instruction 
Canon 23  and government of some well approved Senior. But they who shall be found lascivious and incor●…igible, 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, it becometh presbyters, who have undertaken the office of teaching, 
Canon 24  continually to meditate upon holy Scripture, according to the words of the Apostle, T●…ke h●…ede to reading, exhortation, and doctrine, 1. Tim. 4. for by meditation of holy Scripture, and the Canons of the Church, men are made able to instruct others in knowledge, and in precepts of good manners.  
Presbyters shall receive from their own bishops an official book, to the end, that through ignorance they do nothing 
Canon 25  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, and bind themselves to their bishops, 
Canon 26  to lead a continent life: and after such profession, let them retain the discipline of an holy life.  
A bishop, presbyter, or deacon, who shall happen to be unjustly deposed if they be found innocent by the trial of the Synod, 
Canon 27  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 subdeacon, 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 
Canon 28  and sorcerers, let him be deposed from his dignity, and be thrust into a Monastery, to make continual penance for his sacril●…dge.  
Churchmen, who dwell in the borders confining to a nation 
Canon 29  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, or be judge in a sentence 
Canon 30  of blood, let him be deprived of his dignity in the Church.  
Let bishops have a care of such as are oppressed, to reprove 
Canon 31  the mighty men who oppress them: 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.  
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 
Canon 32  them have the third part of Oblations, Tithes, Tributes and Corns: the rest let it remain unto the parochs free, and untouched.  
That thing which one bishop possesseth, without interpellation, for the space of thirty years, let no man in that same 
Canon 33  Province be heard in an action of repetition: But as concerning them who dwell in diucrse Provinces, the case standeth otherwise, lest while Dioceses are defended, the bounds of Provinces be confounded.  
A Church newly builded, shall appertain unto that bishop, in whose diosie it is known that spiritual conventions 
Canon 34  have been kept.  
A Bishop shall visit yeerelie all the parochs of his diosie: and incase he been impeded by infirmity, or by weighty business, 
Canon 35  he shall appoint faithful Presbyters and Deacons, to take inspection of the fabric of the Churches, and of their rents.  
Whatsoever reward a Prelate promiseth to a man who under-taketh any work tending to the utility of the Church, let 
Canon 36  him faithfully perform his promise.  
Seeing that a part of Church-rentes is bestowed upon sustentation of strangers, and of poor and indigent people, if 
Canon 37  it shall happen at any time, those persons, or their children, to be indigent, who have doted anierent to the Church, let them render a just deserved retribution to their bene-factors, in sustaining them, to whose benevolence they are addoted.  
The Deacons are discerned to be inferior to Presbyters. 
Canon 38   
Let the Levites be content to be clothed with their ORARIUM only upon their left shoulder, and not upon their right 
Canon 39  shoulder: and let it nei●…her be beautified with colours, nor with gold: PLATINA in the life of ZOSINUS, calleth it LINOSTIMA.  
Let Clergymen have the uppermoste part of their heads bare and shaven, and the lower-part rounded, not following 
Canon 40  the example of the Readers of GALLICIA, who did shave onehe a little of the upper-moste-part of the hair of their head: conforming themselves, in so doing, to the custom of 
NOTA.  some Heretics, which dishonour is to be removed from the Churches of Spain.  
No strange women shall cohabite with Churchmen, only 
Canon 41  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, who are not married, are entangled with the forbidden lust of strange women, let the bishop separate 
Canon 42  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, or a widow, or a divorced 
Canon 43  woman, or an harlot, without advise of his bishop, let the bishop separate them again.  
Clergymen, who have clothed themselves with armour 
Canon 44  voluntarily, and have gone to warre-fare, let them be deposed from their office, and be thrust into a Monastery, there to remain all the days of their life.  
Churchmen, who are found spoiling the sepulchers of persons 
Canon 45  departed, let them be deposed, and be subject unto three years penance.  
By the commandment of king Sisenandus, Churchmen are eximed from all public indictions & labours, to the end with greater 
Canon 46  liberty they may attend upon spiritual service.  
Let bishops have some of their own Clergy to bè rulers of their house-holde-affaires, according as the Council of Chalcedon 
Canon 47  hath ordained.  
A man is made a monk either by his parent's devotion, or by his own profession: but whether he be embarked into the Monastike 
Canon 48 NOTA.  life, the one way or the other, there is no regress again unto a seculare estate.  
Persons of the Clergy, who are desirous to enter into a Monasteri●…, and to lead a comtemplative life, let not their bishops 
Canon 49  hinder the purpose of their mind because they have intention 
NOTA.  to enter into a better trade of living.  
Bishops have power to constitute Abbots, to govern Monasteries, 
Canon 50  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 Abacie to their own use, as a possession duly belonging to themselves.  
The Monks who leave their Monastery, return again to a secular life, and marry wives, let them be brought back again 
Canon 51  to their own Monastery, there to do penance, and to lament for their bypassed sins.  
Religious men, who wander up and down in a nation, and are neither members of the Clergy, nor Monks of any Monastery, 
Canon 52  let the bishop 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.  
They who have confessed the committing of any deadly 
Canon 53  sin, cannot be promoted to Ecclesiastical honours.  
Secular men, who in receiving their penance have been 
Canon 54  content to be shaven, and to put on a religious habit, if they revolt again, and will needs become Laikes and be incorrigible, then let them be counted apostates, and excommunicate from the fellowship of the Church.  
Widows, who have put on a religious habit, and vowed chastity, if they marry, they have damnation, according to the 
Canon 55  words of the Apostle, 1. Tim. 〈◊〉. 12.  
jews are not to be compelled to receive the Christian faith: but these who already by constraint have received it in the 
Canon 56  days of the noble king Sisebutus, seeing they have been already partakers of our Sacraments, let them be compelled to persevere, lest the Name of the Lord jesus be blasphemed, and 
☞  the faith, which they have embraced, be counted vile and contemptible.  
They who receive bribes and rewards from the jews, to cloak their ungodliness, and to foster them in their infidelity, 
Canon 57  let them be accursed, and counted strangers from the Church of Christ.  
jews, 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 S●…senandus it is ordained, 
Canon 58 and 59  That the circumcised children of the jews, shall be separated from the fellowship of their parents, and the s●…ruants shall be set at liberty, for the injury done unto their body by circumcision.  
jews, who are punished to the death for any contempt done 
Canon 60  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, after their conversion, haunt the company of other superstitious jews, as yet addicted to the abolished law 
Canon 61  of ceremonies, lest they be perucrted: 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, who have married Christian women, if they will not embrace Christian religion, let them be separated from their wives 
Canon 62  company, and let the children be brought up in the faith of their Christian mothers.  
jews, who have once professed Christian faith, and have sliden back again from it, shall not be admitted witnesses before a 
Canon 63  judge, albeit they profess themselves to be Christians, because like as their faith is suspected, so in like manner their human 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, which if he do, the servant shall be taken from him, and shall be set at 
Canon 65  liberty.  
Bishops, who have not benefited the Church by any proper donation of their own goods, they should not impoverish 
Canon 66  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.  
A Bishop, who setteth a servant at liberty, having first by 
Canon 67  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 whereinto 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 aforesaid shall stand firm and stable.  
He who hath augmented Church-rentes, either by conferring, or acquiring some augmentation unto it, hath some liberty 
Canon 68  to set Church-seruantes at liberty, providing always, they abide under the patrociny of the Church.  
Because the patronage of the Church never dieth, let those servants, whom the Church hath set at liberty, and their posterity, 
Canon 69 and 70. and 71.  be obedient unto the Church, and depend upon their patrociny. If they be unthankful, let their liberty be forfeit, and let the Church defend them from all insolency and wrong.  
Servants, who are set at so full liberty, that their patrons have kept no band of subjection over their heads, if they be unspotted, 
Canon 72 and 73  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.  
In end, earnest supplications are ordained to be made to 
Canon 74  God, for preservation of king Sisenandus, and the nation of the Goths: and many Anathems are pronounced against them who shall presume to violate the oath of allegiance made to the king. In end the Acts of this Council are subscribed by Isidorus, bishop of Hispal●…, and other seventy bishops.  
IN the first year of Chintilla, king of the Goths, and about the time of the reign of the Emperor Heracleon, convened 
The fifth Council of Toledo.  with Eugenius, bishop of Toledo, other twenty 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 interueened, than these 3. days Litanies should be differred, until the beginning of the next week. In these 3. 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 preservation of the king and his children: and that they shall be accursed, who dare presume to suit 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 652. or as others reckon 650. Pope Martinus gathered a Council at Rome, of more than 100 
The council of Rome in the days of Pope Martin.  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 favours 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 either 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 conformity of Christ to us in all things, sin excepted, 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 damned, as patrons and obstinate defenders of the heresy of the Monothelites. There is more fr●…quent mention of Fathers, than of Scriptures in this Counc●…ll, a perilous example to the posterity.  
IN the year of our Lord 653. and in the third year of Chintill●…, King of Goths in Spain, the 6. Council of Toledo was assembled, 
The 6. Counc●…ll of Toledo.  of 52. bishops, Eugenius b. of Toledo being precedent. The occasion seemeth to have been the renovation of old heresies, & contradiction to preceding Counsels. After a confession of the Faith, Litanies are ordained to be said, as was appointed yeerelie 
Canon 2  for preservation of the King.  
It was ordained, by the aduis●… of the Council, with consent of the King & his Nobles, That no man should be tolerated to 
Canon 3  dwell in the kingdom of Spain, who did not profess the true Catholic faith & 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 interpone 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 Fe●…dinandus, king of Spain, did, in driving out of his dominions, the jews, and the Saracenes, some allege, that it was done upon the ground of this act: but now it is not a fit time to examine that question.  
No man shall presume, by Simony, or largition of money, to attain to Ecclesiastical offices. 
Canon 4   
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 
Canon 5  possession the Church rents be diminished.  
If any person be clothed with a religious habit, which he hath voluntarily accepted, if afterward he forsake it, let him be 
Canon 6  excommunicated, if he return not again unto his order.  
The seventh Canon is a renewing of the 54. Canon of the 4. Council of Toledo. 
Canon 7   
A married man, who voweth chastity in time of sickness, if he recover health, and have not the gift of continency, let him 
Canon 8  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 human infirmity.  
Servants, whom the Church hath set at liberty, when one Prelate dieth, and another succeed, they are bound to renew 
Canon 9  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, if their parents bring them up in learning they shall be brought 
Canon 10  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, upon occasion of an accusation, be punished, unless his accuser be presented: and incase he be a vile and 
Canon 11  infamous person, let no sentence be given out upon the ground of such accusation, except into an action of treason against the life of the King.  
He who hath committed heinous offences, and fearing punishment, fleeth to the enemies of his country for refuge, let 
Canon 12  him be excommunicated.  
Let young men honour them who are in great credit and 
Canon 13  favour with Princes: And let Seniors lovingly cherish the younger sort, and present unto them profitable examples of a good conversation.  
The 14. and 15. Can. entreat of the reward due to them who are found faithful servants to the King, in whatsoever estate, 
Canon 14 and 15  especially in the Church: and that rents and lands bestowed upon the Church, shall abide firmly in their possession without revocation.  
In the 16. 17. 18. and 19 Canons, there is a commemoration of the bountiful kindness of king Chintilla toward the Church, 
Canon 16 17. 18. and 19  aprovision, that no Churchman 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 and his Noble estate: And they who shall presume to do in the contrary, are appointed to eternal damnation. In 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.  
IN the year of our Lord 662. as Functius reckoneth, and in 
The 7. Council of Toledo.  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 me engers from them who could not be present. The occasion of this meeting was Theodisclus bishop of Hispal●…s, a Grecian born: He had corrupted the books of Isidorus, and dispersed many errors in his Church: and he contended for supremacy 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.  
In the second Tom of Counsels, 6. Canons are referred to this meeting: First Laikes, and men also in spiritual office, are forbid 
Canon 1  den to attempt any thing against the estate of their country, either by sedition or treason.  
secondly, it is statuted and ordained, That incase any man, 
Canon 2  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.  
Thirdly, That the presbyters, and the whole Clergy, shall be present at the funeral of a bishop. 
Canon 3   
Fourthly, it is forbidden, that bishops in their visitation should extorse or oppress the Churches which they visit. 
Canon 4   
Fiftly, That men enclosed into a Monastery, should first receive 
Canon 5  instruction in their Monasteries, before they presume to teach others.  
Sixtly, a commandment is given, That the bishops in near adjacent places, should be obedient to the bishop of Toledo, 
Canon 6  and at his commandment they should compear into the town of Toledo.  
CAbillonum, vulgarly called Chalon, is a town in Burgunnie, not far distant from Matiscone. In this town, by the 
The council of Cabillonum.  commandment of Clodoucus king of France, convened 44 bishops. Gandericus bishop of Lions was Precedent, and Landilenus bishop of Vienne. Theodorus bishop of Arls, because he refused to compear 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 lords day: with many other canons, coincident with the Canons of other Counsels.  
IN the days of the Emperor Constantinus Pogonatus, and under the Popedom of Agatho, a Council was gathered at 
A Council at Rome.  Rome, about the question of the wills and operations of Christ: wherein it was discerned, by the suffrages of 125. Bishops of Italy, France, Lombardie, of the nation of the Goths, of Britanes, and slavonians, 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.  
IN the year of our Lord 671. and in the fifth year of Recesuvindus' King of Goths, the eight Council of Toledo was 
The 8. Council of Toledo.  convened.  
To this Assemblic 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 Iphtah sinned in making unlawful oaths, but they sinned more grievously in performing unlawful oaths.  
Marriage is utterly forbidden to Bishops: and places of 
Canon 4. 5 6. and 7 ☞.  SCRIPTURE are miserably 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 suff●…r penance until the last period of their lives.  
Unlearned men are not to be admitted to the celebration 
Canon 8  of divine mysteries, especially such as are not well acquainted with the Psalter.  
Eating of flesh is forbidden in Lent, for three principal causes: First, Because the forty days of Lent are the tithes 
Canon 9  of all the days of the year, and the tithes should be consecr●…ted 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. Behold the firm arguments whereupon the doctrine of devils in prohibition of meats do lean, 1. Tim. 4. 
☞   
In the 10. Canon, the virtues wherewith the king shall be endued, who shall be chosen to reign in Spain, are rehearsed. 
Canon 10   
In the last Canon, the ordinances of preceding Counsels are to be obeyed: and the jews are to be dealt with according to 
Canon 11 and 12.  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 reign of Rocesuindus king of the Goths, by the commandment of 
The 9 Council of Toledo.  the King, 16 bishops convened in Toledo, and made these ordinances following:  
First, That founders of Churches, and bestowers of rents 
Canon 1  upon the Church, and their posterity should have a solicitous care, that Church rends be not abused, which 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, during their lifetime, have power to appoint men who shall attend upon the fabric of the Church 
Canon 2  or Monastery which is builded, that it decay not.  
If any Churchman bestow any part of Church-rent, under the colour of prestation, let the cause be clearly contained in 
Canon 3  an evidence, or else it shall be void.  
Let the goods of the defunct administrator of the Church affairs, be equally divided betwixt his heirs and the Church. 
Canon 4   
If a bishop build a Monastery, let him not bestow abcue the 
Canon 5  fifty part of the rent of his prelacy in the charges of building: and incase he build a paroche Church, for honour of his burial place, let him not bestow above the hundredth part of his rent for charges of building.  
To the bishop belongeth the third part of rent of every paroch Church in his diosie, and whether he leave that third part 
Canon 6  to the Church itself, out of which it is up-lifted, or to any other Church, his gift shall stand firm without revocation.  
Let no man, under pretence of propinquity, and because he 
Canon 7  is heir intromet with the goods of the defunct bishop, without the foreknowledge and consent of the Metropolitan, and incase the Metropolitan depart this life, let no intromission with his goods be made, without the foreknowledge of his successor, lest by fraud and deceit the Church be damnified.  
If any man, ministering in a Church-office, alienate a part of Church rents, the supputation of time shall begin to be reckoned 
Canon 8  from the hour of his death, & not from the time wherein the charter was subscribed: and so after his death let the prescription run on.  
The ninth Canon measureth the commodity which a bishop shall receive, who hath taken pains to bury another bishop. 
Canon 9   
Children, procreated by bishops, presbyters, deacons, &c. shall not only be deprived of the heritage sometime belonging 
Canon 10  to their parents: but also they shall be mancipated to perpetual service of those Churches whereinto their fathers served. Let the Reader mark, that there is greater business in Counsels to procure obedience to one antichristian precept, concerning prohibition 
☞  of marriage, than to all the ten commandements of Gods holy law.  
Let not a servant be accepted to serve in the ministery of the Church, before he be first set at liberty. 
Canon 11   
When servants are set at liberty, let the supputation of time 
Canon 12  begin at the death of him, who set them at liberty, and not at the time when the charter was made.  
Servants, set at liberty, shall neither marry a woman of the 
Canon 13 14. 15. and 16 ☞  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 who ministereth in that Church, from which their liberty did arise.  
I●…wes, who are baptised, shall in time of solemn feasts attend upon the bishop of the parts where their dwelling is, to 
Canon 17  the end, that he may bear testimony of the integrity of their faith. If this commandment be transgressed, the bishop shall ordain the jew either to be scourged, or to be subject to such ●…bstinence as he thinketh most fit.  
In end thanks being rendered to God for their meeting, and for the unity of their judgementes: 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' king of Goths assembled in Toledo 21. bishops: They discerned concerning 
The 10. Council of Toledo.  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 loyal and 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 7. year of the reign of Bamba King of Goths, 19 bishops, and 7. Abbots were assembled in Toledo, by the 
The 11. Council of Toledo.  kings 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 conf●…ssion 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 ●…rie how the Pastors of their diosie increase in knowledge. 3. That the form of singing used in the Metropolitan Church, shall be like wise 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 the true Catholic faith, and that he shall be obedient to Eccl siasticall Canons. 11. Let no man refuse to receive the Sacrament of the Supper when it is offered by him who hath a l●…wfull 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 passions of madness. 14. He who ministereth at the Altar shall have others concurring with him, to the end, that if he be suddenly oppressed with any infirmity, the other as●…stant brother may supply his place. 15. Counsels are ordained yearly to be kept.  
IF order of time be not precisely kept in commemoration of the Counsels of Bracara and Toledo let no man ma●…uell some regard must be had to the memory of the Reader: and it is not 
The 2. Council of Brac.  meet that the Counsels of Toledo, being many in number, and so frequently convened one following upon the neck of another (except the 11. Council conu●…ened 12. 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 Prisc●…llianistes, and Manicheans, concerning prohibition of Marriage & meats, are damned, 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. can. 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, king of Goths, 8. bishops were assembled in Braga. In the beginning of the Council, for confession 
The 3. Council of Brac.  of their faith, they made a new rehearsal of the sum of the Nicene faith. After this, they set down 8. 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. H●…ere 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 seculare and human uses. 3. A Presbyter, when he saith 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 cohabite 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 incase the bishop will needs carry them himself, then shall he walk on foot with the rest of the people, & not be carried in a coach by his deacons. Here mark how men's traditions are equalled to the commandment 
☞  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 governors of Churches have a greater regard to the weal of the Church, than to their own particular affairs. In end, thanks is given to God & to the king, for their meeting, & they subscribe the forenamed ordinances. Here mark, that in the country of Spain the king still keepeth in his own hand power of convocating Counsels. 
☞ The 6. general council holden at Constantinople   
IN the year of our Lord 681. & in the 12. year of the reign of Constantinus Pogonatus, 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 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, & Stephanus his disciple, partinaciously defended the error of the Monoth●…lites: confirming also their opinion by the testimony of Honorius, sometime bishop of Rome, whose letters written to Sergius, sometime bishop of Constantinople, being read in the open audience of the Council, made it clearly known, that he also was infected with the error of the Monothelites. For this cause, Honorius b. of Rome, Sergius, Pyrrhus, and Paulus bishops of Constantinople, Cyrus b. of Alexandria, and Macarius b. of Antiochia, were all excommunicated: likewise Polychronius, a ridiculous 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 overspreading it upon a beer wherein a dead man was laid, he put the Council in hope, that he should 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 second, the son of Pogonatus, gathered these same Fathers who had been in the preceding Counc●…ll, 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 Goths, resigned the title of his Royal authority to Euringius, and he was content to be shaven and enter 
The 12. Council of Toledo. ☞  into a Monastery. In the first year of the reign of Euringius 33. bishops, with some abbots, & 13. noble men of Court, convecned at Toledo. The King, amongst many other things, protested, that he was content, that whatsoever thing in his laws seemed repagnant to reason, it should be corrected by the prudent 
☞  advise of this Council. The Fathers of this Council, for confession of faith, adhered unto the Council of Nice. After this, the handwritinge and seals of Bambas, and the nobles of his Court, and the testimony of I●…lianus, Archbishop of Toledo, are presented: whereby it was 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 alleadgeance made to Bambas, and were astricted to the obedience of King Euringius.  
In this Council it was forbidden, that new bishoprics 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 comp●…lled 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 of them there is little written worthy of commemoration, I overpass with silence.    

TREATISES, Belonging to the seventh CENTURIE.  

A TREATISE, Of the Universal Bishop.  
AMBITION is a reprovable fault in all men especially in men who are Preachers of the humility of Christ: Yea, and the time wherein ambition got the greatest upperhande in the Church, was the time wherein the Antichrist sat in the Temple of God, extolling himself against all thing that is called God. When I read the confession of Augustine, I find no fault that he damneth in himself (before his conversion) more vehemently, than the fault 
Augustin. Confess. Lib. 6. cap. 6  of ambition, and desire of vain glory: comparing his own estate with the estate of a beggar whom he saw at Milan overcome with wine. In some things he was like unto that beggar, in other things he was unlikethee was like in this, that the beggar was both miserable and he rejoiced in his misery: the like Augustine saith of himself, that he likewise was miserable. and delighted in his misery: but the difference stood in three things: The beggar was drunken with wine, but Augustine was drunken with a desire of vain glory: Secondly, the money wherewith the beggar had bought the wine wherewith he was overcome, he had gotten it by begging: but the vain glory wherewith Augustine was overcome, he had gained it by flattery and lies: Thirdly, the drunken beggar, when he had slept a short time, his drunkenness departed from him: but the desire of vain glory was daily augmented in Augustine, until the time came that God would renew him according to his own likeness, When this vile sin defiled the chair of Constantinople, and the chair of Rome, greater desolation followed than was under the reign of Honorius, when the town of Rome was set on fire: or under the reign of Arcadius, when Constantinole was shaken with earthquake.  
The short Treatise which I set forth concerning the supremacy of the B. of Rome, in the 3. century, was to declare, that the foresaid supremacy was not countenanced with such antiquity as the Remane Church do brag of: but now is the due time, & proper place, to speak more largely of the magnific style of the Universal bishop.  
In this Treatise, God willing, I shall declare, that the honourable title of Universal Bishop is only due to Christ: Secondly, that the bishops of Rome sought this preferment unhonestly: and when they had obtained it, they fsed it more unhonestile & tyrannously: and thirdly, that he who usurpeth this honour due to Christ only, may justly be called the Antichrist: Not that I have intention to confound these two Treatises of the Universal bishop, and of the Antichrist, but only to make the one a prerparation to the other.  
Now the Great and Universal Bisoph of our fowls, as holy Scripture describeth him, is he only who hath broken down the partition wall, and who hath made both jew & Gemile one Household and family of God, and he who hath made them both 
Ephes. 2. 14  both one Sheepfolde, like as there is but one great Shepherd, 
joan. 10. 26  & he who giveth his life for his Sheep, & who knoweth them all by their names, and who giveth unto them all eternal life. This 
Ibid. vers. 3 11. & 28  description pointeth out unto us no man except jesus Christ, the Son of God only. The B. of Rome is so far from conferring eternal life unto all the Sheep of God, that he knoweth not them all by their names: yea, further than this, no bishop of Rome ever knew all the Sheep of God in the town of Rome by th●…ir names: how much less could they know all the Sheep of God dispersed upon the face of the whole world?  
It may be objected, that like as Christ conferreth his own names unto his servants, whom he hath appointed to gath●…r his Sheep to his Sheepefolde: so in like manner, without sacrilege and robbery they may accept the names of Christ: as 
Matth. 5. 14  namely Christ, he calleth his disciples the Lights of the world, yet it is perfectly known, that Christ only is the true Light, who 
joan. 1. 9  lighteneth every man, who cometh into the world. To this I answer, That it is the labour of curious & idle men, to dispute upon names, when as in substance & matter there is no disagreement. No man doth offend when the Apostles are called lights, because they are neither equalled nor matched with Christ, but only the liberality of Christ is commended, who out of the plenitude of his light bestoweth a portion upon his servants, to conserve light in the house of God. But when the B. of Rome is called Universal Bishop, so many other prerogatives are linked with this title, that he is equalled with Christ: as namely, That he is a lawgiver, he cannot err in matters of faith, he may dispense with the law of God, he may correct the very testamental legacy of Christ, & ordain the holy Sacrament of the Supper to be otherwise administered than the institution of Christ beareth. Now is the question not of words only, (which oft times being lenified & mollified by the dulcenesse of tolerable interpretations, are over-passed for the peace of the Church) but the question betwixt us and the Roman Church is of matter & substance, and of the very honour only belonging to Christ. If it had been the purpose of Christ to make mortal man on earth his Vicar he had done to that person as Pharo did to joseph, that is, he had plucked the ring from his own finger, & put it upon the finger of his Vicar, so that the sight of 
Gen. 41. 42  Christ's ring (that is, of power to confer eternal life to all Christ's Sheep) had been an undoubted token, that Christ had indeed constituted him his Vicar on earth.  
As touching the Apostle Peter, to whom the feeding of Christ's Sheep was recommended, it is to be considered, that Peter in th●…se words, Feed my Sheep, was not preferred to the rest of the 
joan. 21.  Apostles: yea, rather, it was a great benefit to Peter to be restored to the dignity of his Apostleship, from which he had fallen by his three-folde denial of Christ, and to be made equal again with the rest of his brethren. But the Roman Church can never hear a word of Christ spoken to Peter, but it soundeth in their ears, as if Christ were breathing the superiority of Peter over the rest of the Apostles. So did Pope Leo, the first with the grandeur of his speeches, so oft iterate that one sentence, Tu es Petrus, & super hac petra, etc. that is, Thou art Peter, and upon this rock 
Matth. 16  I will build my Church: as if the whole world should have stowped at the roaring of him who was a Lion only by name. Nevertheless, whatsoever Leo speaketh in the loftiness of his partial conceits, the opinions of the ancient Fathers have over-swayed the conceits of Leo: And we are fully persuaded, that Christ recommended the feeding of his sheep to all his Apostles, as well as he did to Peter.  
Then let the name of the high Bishop, and great Shepherd of our souls, only remain with Christ, who is only worthy of such high dignity: For like as many comforters came out of Jerusalem, to comfort the two sisters, Martha and Marie, who lamented for the death of their brother Lazarus, yet there was but only one great comforter, to wit, jesus Christ, who could raise Lazarus out of the grave, & restore him to life again: 
I●…an. 11  Even so, there are many bishops, but there is only one great and universal Bishop, who can confer eternal life to all that believe in him. Let this royal garment be laid up in the kings wardrobe, and let none other man honour his own body with it: Let this oil of consecration be kept in the Lord's Sanctuary, and let not the flesh of a stranger be anointed with it: Let this inaccessible dignity remain as a fixed star in heaven, whereunto 
Exo. 30. 33  no mortal man can reach his hand: Let the death, resurrection, ascension, and glorious sitting of Christ in heaven, at the right hand of his Father, budding forth better fruit than the rod of Aaron did, testify, that this honour of the great Bishop of our souls belongeth only to Christ: And finally, Let him who only is called the King of kings, the Lord of lords, the Prince of Prophets, be counted also the Bishop of all bishops, who is worthy to be glorified for ever, AMEN.  
Upon the neck of this Treatise, if the next Treatise, concerning the Antichrist, be subjoined, let no man marvel: For in my opinion, when the Pope's hirelings cast themselves down at his feet, they testify, that they will be subject unto him, as to the only Vicar of Christ upon earth, as to the Universal bishop of the Church, as to him that cannot err in the Decrees of Doctrine concerning Faith, and finally, as to whom only it is lawful, as he listeth himself, to determine of Religion, and Christian Discipline: So that these outward submissions of the body, do then appertain to Idolatry, when they are testimonies, that the mind attributeth more unto a creature than is meet: But the misery of all miseries is this, that as it were by hereditary succession, every man, who is seated in the chair of Rome, shall also have right to govern the affairs of the whole Church how beit they be not good common Christians, let be good Bishops: and by the testimony of their own writers they be ambitious, avaricious, contentious, and libidinous monsters.  
Surely, before we should confer the glory of CHRIST to such vile persons, it were better that men should sacrifice their life for the honour of CHRIST: For even the LACEDÆMONIANS, when they were commanded to render their children, answered to the MACEDONIANS, Si graviora morte imperatis, mori volumus: that is, If ye command things more grievous than death, we will choose rather to die, to wit, than to obey such commandments: And the very Ass of Balaam is set down unto us as an example of striving against the unlawful 
Numb. 22  commandments of unlawful prelate's, because the sword of the Angel of GOD is more terrible than the staff of Balaam: And albeit with Balaams' Ass we were thrice beaten with the staff, yet it is better to remember the bypassed evils which we have suffered, than with the rich glutton to be tormented not only with the sense of present pain, but also with the 
Luke 16  remembrance of bypassed pleasures, which we have most unrighteously abused.  
The Roman Church, after the six hundredth year of our Lord, had the wisdom of dogs, who are wiser in scenting than in barking: for they knew that ambition was ambition, and that very few climbed up to the papale dignity by virtue, but rather by procuration, friendship, bribes, and other unlawful means, but few durst bark against their doings, as dogs will not bark against men with whom they are familarly acquainted: yea and men, whom neceslitie of the extraordinary lewd conversation of P●…pes, compelled at some times to bark. Onuphrius the Advocate of all evil causes, is ready with snarling words to reprove the reprehenders of them, and by impudent denial of the verity of the history, to blindfolde the eyes of the simple and ignorant Reader.  
Now is the way of righteousness made rough and difficile, and the broad way is smooth and easy, and many walk therein: But whensoever it pleaseth God, to exercise the faith of his Saints with difficile times, it is not to move them to forsake a good course, but rather to be well shod with the preparation of the Gospel of peace. Indeed incase the course of ungodliness 
Ephes. 6  be made rough and difficile, than the Lord hath set thorny hedges in our way, to the end that we may rep●…nt, and return to our own husband again, from whom we have wandered. And 
Hose. 2  happy is he, who can discern the way, and the cause wherefore the Lord hath made it either rough or smooth.  
Now is the time come, wherein Churchmen are become like unto carnal jews, who loathed MANNA, and the waters of the spiritual Rock, and the cloud of God, and the holy Tabernacle: yea, and the fleshpots of Egypt are laid in balance with all the treasures of the goodness of God, bestowed upon a carnal people: Even so, Churchmen at Rome, after the six hundredth year of our Lord, began to loath the humility of Christ, the patient suffering of the Apostles, the riches of faith, and other spiritual treasures, which were the glorious ornaments of the Primitive Church, whereunto are preferred the riches and honours 
Nazian. orat 38. in Chr●…sti natiuita●….  of this world, justly called by Nazianzenus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Precious dungue.  
IN the second head of this TREATISE, it followeth to be declared, that the bishops of Rome sought this dignity of Papal supremacy unhonestly, and used it tyrannously and impiously, after they had obtained it. Concerning the seeking of it, Philip Morney, that Phoenix of FRANCE (from whom I am not a shamed 
L●…b myster. iniquitat●…s.  to borrow many things in this TREATISE) he proveth, by the testimonies of Paulus Diaconus, Freculfus, Regino, Anastatius, Hermannus Contractus, Marianus Scotus, Sabellicus, Blondus, Pomponius Laetus, Platina, Author compilationis Chronologicae, and Otho Episcopus Frisingensis, that Bonifacius the third begged at the hands of the Emperor Phocas, that the Church of Rome should be called the head of all other Churches. He who sought this supremacy was a flatterer: he at whose hands it was sought, was a traitor, a parricide, and the vile excrement of all governors: and the time wherein he sought it, was at that time wherein the words of Gregory the first, uttered against joannes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bishop of Constantinople, were in recent remembrance, to wit, That whosoever did usurp such a magnific style to be called Universal Bishop, he was the forerunner of the Antichrist. But seeing the time was now come wherein the purpurate Harlot was to sit upon the City of seven Mountains; in her first entry she layeth aside all shamefastness and modesty, she wipeth her mouth, and saith, she hath committed none iniquity: ambition so blindeth her eyes, that unconstancy is counted no fault, and taking deep root in her heart, hideth from the eyes of her mind the sight of heaven, and all heavenly virtues, such as humility, modesty, constancy, and uprightness of a siable and unwavering heart.  
The pre-eminence that God licenciateth to be sought over brethren, is like to the pre-eminence of Moses over the Elders: he ascended higher upon the mountain of God than they did: and when he came down again from the mountain of God, his face shined with greater splendour of celestial glory, than 
Exo. 34. 29  the faces of others did. Would God Pastors could strive to attain to such pre-eminence: for the striving for prerogative of places, hath bred many unnecessary and unfruitful contentions 
Naz. orat. 13 post reditum.  in the Church, as an ancient Father hath well marked.  
This supremacy aforesaid so unhonestly sought, was used tyrannously & unrighteously. Pope Bonifacius the fourth dedicated the Temple called Pantheon, wherein all the Gentile gods were worshipped: this Temple, I say, he dedicated to the Virgin Marie, and to all the Martyrs, rather changing, than correcting, the vile abomination of Idolatry. Honorius the first, in the sixth general Council, was found to have been an Eutychian heretic, The Popes, Martinus the first, and Eugenius the first, Vitalianus, and Adeodatus, were so puffed up in pride, that they counted the Bishops of R●…uenna heretics, only for this, because they received not their ordination from the Bishops of Rome, & were not subject to their authority: And this heresy they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pope Sergius 1. obstinately refused to subscribe the decrees of the sixth general Council, partly because in it the doctrine and laws of prohibition of marriage to men in spiritual functions, was damned, and partly also, because the Bishop of Constantinople was equalled in honour with the bishop of Rome. Constantinus the first, and Gregorius the second, were the first open, and avowed traitors against the Emperors: the one of them razed the name of the Emperor Philippic●…s out of charters: the other assoiled the subjects of Italy from the oath of all edgeance to the Emperor Leo Isaurus, because these two Emperors d●…tested the worshipping of Images. What villainy was in Pope Stephanus the third, who persuaded CAROLUS MAGNUS, king of FRANCE, to repudiate his wife BERTHA, the daughter of DESIDERIUS king of LOMBARDIS? abusing in most impudent manner the words of holy Scripture, What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? 2. Cori●…t. chap. 6. vers. 14. In that place the Apostle is giving counsel to Christians, who are disposed to marry, not to couple themselves in matrimonial band with infideles: but the counsel of the Apostle, to them who are already married, even with infideles, is this, If any brother have a wife, that believeth not, if she be content to dwell with him, let him not for sake her, 1. Cor. 7. 12. So that albeit Bertha, the daughter of Desiderius, had been an infidel, she being willing to cohabite with her husband, there was no reason to repudiate her. But now the bishops of Rome are become wiser than the Apostles of Christ and they bid repudiat the wife, with whom the Apostle Paul in express words biddeth a Christian man cohabite. It is more intolerable that Suphanus the third calleth Bertha an infidel: was she not baptized in the name of Christ was not her father Desiderius, & before him Aistulphus, partakers of the Lords holy Sacraments? was not Rachis, the brother of Aislulphus, so devout, according to the superstitious form at that time, commended in the Roman Church, that he forsook his kingdom, and entered into a Monastery, there to lead his life? But the bishops of Rome are become so prodigal of their reproachful speeches, that all persons are counted Infideles, who follow not absolutely all the conceits of their changeable minds. Pope Adrian the first, with advise of a great Council, ordained, that no man should be consecrated bishop of Rome, before he had received investment by staff and ring, by the Emperor: but Gregorius 7. by the contrary, cursed them who received investment from the Emperor, anno 1073. These two pope's speak contradictory things, yet they must be counted holy Fathers, who cannot err. Pope Leo the third, took upon him boldness to change the Empire, and to proclaim Charles the Great, king of FRANCE, to be Emperor in the West. And Baronius, the most in●…pt expounder of Scriptures, of any learned men of late days, defendeth this doing of L●…o, by a place of Scripture, The most High beareth rule 
Baron. tom. 9 ann. 800. art. 6. 7. 8.  over the kingdom of men, and giveth it to whom he will, Dan. 4. 22. Daniel in that place speaketh of the Eternal GOD, who indeed is most high, and giveth the kingdoms of the world to whom he pleaseth: but Baronius applieth this to the bishop of Rome, as if he were most high, and had the kingdoms of the world at his own dispensation, to give them to whom he pleased: So said the Devil of himself, (Luke 4. 6.) but he lied, for he had no such power: and Baronius, attributing this power unto the Pope, lieth as impudently as the Devil did. sergius the second, with his brother Benedictus, for gaining vanta e unto themselves, were not ashamed to sell bishoprics, and to prefer men to spiritual offices: not for the worthiness of their gifts, but for the weight of their numbered money: and so the chair of ROME was filthily spotted with simonic. Yea, it came to pass, that the prid●…, and simonical avarice of the bishops of ROME brangled their late usurped authority: so that AUGVIBERTUS bishop of MILAN, with allowance of many bishops of ITALY disclaimed the authority of the bishop 
Anastat. in Serg. 2. Morneus mist. iniqu.  of ROME, and with great difficulty after the issue of two hundredth years, was the chair of MILAN reduced again to the obedience of the bishop of ROME, in the days of Pope Stephanus the ninth.  
It grieved the bishops of ROME, that they were bound by the constitution of Adrian the first, to have the allowance of the Emperor to their election: and therefore by degrees they endeavoured to shake off that yoke of bondage. Stephanus the fourth was elected without the foreknowledge of Ludovicus ' Pius: but he pacified the emperors wrath by his coming to FRANCE. Pascalis the first, in like manner, was chosen bishop of Rome, without the foreknowledge of the Emperor. Nevertheless, by his letters sent to the Emperor Ludovicus, he excused himself, and ratified the constitution of Adrian. In like manner, Leo the fourth, following the example of his predecessors, was admitted without the foreknowledge of Lotharius: he likewise excused himself to the emperors son Ludovicus, pretending that the sudden incursion of the Saracenes was the cause moving the people to precipitate his election, and hindering himself to make due advertisement to the Emperor Lotharius, in whose time he was elected. But the issue after following declared, that all these excuses were nothing else, but a seeking of occasions how to shake off the yoke of the emperors subjection. Was not the chair of Rome abused, the world mocked, and the Christianity exponed to the derision of Heathen people, when Pope Ihonne the eight, of the feminine sex sat in the Apostolic chair, taking the greater liberty to play the Harlot, because she had an uncontrolled pre-eminence? Onuphrius, in counting this to be a fable, rather than a true History, is not unlike to the Philosopher, who denied, that the Heaven was under a continual motion, and turned about by a circular revolution: So doth Onuphrius take liberty to brangle the credit of all ancient Histories. Philip Morney notably discovereth the falsehood, and shifting excuses of Onuphrius, who allegeth, that this fable of a feminine Pope sprang up by occasion of a libidinous Pope, called joannes, the twelft, who had three notable Harlots attending his lust, namely, joanna, Raineria, & Stephania: Now (saith Onuph.) all things being ordered according to the pleasure of joanna, as if she had been Pope, of this proceeded the rumour of a feminine pope. But Philip Mor. citing the testimony of Lintprandus, proveth, that the concubines of Joamnes 12. were Raineria & Stephania, but no mention is made of joanna, as one of the Pope's concubines, but only of one named Anna, the Popes nice, not his concubine: so that Onuphrius, in proving the History of the feminine Pope to be a fable, he is found himself to be fabulous, and an inventor of lies.  
Nicolaus the first, suffered Lodovik the second, the son of Lotharius, to go on foot, and to lead his bridle while as the Pope was riding on horseback: which proud fact, Platina cannot excuse better, than to count Nicolaus so venerable a man, that he was accounted of all men as a god. In like manner, he compelled Lotharius, prince of Lorraine, and brother to Lewes 2. to forsake his new married wife, Valdrada, and to adhere again unto his first wife named Thiethberga, under pain of cursing. This is the first time wherein the bishop of Rome durst take boldness to threaten the princes of FRANCE with his cursings. So the bishop of Rome, who fished in all muddy waters, partly by the intestine discord of the posterity of Charles the Great, and partly by their faults, he increased his own estate mightily: so that he became like unto a mighty Hunter, who goeth to the Forest of intention to pursue one beast only, nevertheless his dogs do no sooner bark, but all the beasts in the Forest are aghast, and with fear and trembling look when they shall be pursued. This is that Pope whom the Roman Church hath honoured with the reverend name of the third Helias: but he was unlike unto the first Helias, and more unlike unto the second Helias, to wit, unto John Baptist: The first Helias girded up his loins, and ran before Achab, until he came to Jzreel: But Pope Nicolaus suffered 
1. Reg. 18. 46  the Emp. to go on foot, and to lead his horse by the bridle: The second Helias came to prepare the way of the Lord: but pope Nicolaus, whom they call the third Helias, prepared a way to his successors, and to the standing of the popedom, because he was like unto a City of refuge unto all men, who appealed from their own ordinary judges, willing once fully to possess the chair of Rome into that privilege to be judges of all appellations.  
Adrian the second, by those same means, increased his papal authority, by which Bonifacius the third had first grounded the popedom, namely by flattering of a notable parricide Basilius Emperor of the East, who had traitorously slain the Emperor Michael, who had made him associate with himself in government. This Emp. Basilius so highly advanced Adrian, that in the eight general Council, assembled in Constantinople, for deposition of Photius, and restitution of Ignatius, no man was permitted to have ingress to the Council, except he who first subscribed to the supremacy of the bishop of Rome. Morecuer, the Emperor Basilius procured, that the Bulgarians should be subject to the Pope of Rome, and not to the Patriarch of Constantinople. How beit this ordinance, violently extorted, contrary both to equity and custom, could not continue long.  
After Adrian succeeded pope shun the ninth, who restored Photius, at the desire of Basilius Emperor of the East. This inconstancy of pope Ihonne the ninth, who restored Photius, whom his predecessor, Adrian the second, had deposed, furnisheth occasion to Baronius, to affirm, that this is the pope, who was supposed to have been of the feminine sex, in respect of the inconstancy of his flexible and effeminate mind: and so much the more, because that pope Ihonne the ninth not only restored Photius to his place again, but also ramuersing his affection again, he cursed Photius, because he had gathered a Council at Constantinople of 380. bishops, wherein he annulled the decrees of the preceding Council, vulgarly called the eight General Council. Moreover, it was ordained in this Council convened by Photius, that the pope of Rome should accept no man into his fellowship, whom the patriarch of Constantinople had excommunicated: by this decree cutting off all appellations from Constantinople to Rome. This fact so grieved the pope, that he cursed Photius, whom before he had restored to his office again. here I leave Baronius and Onuphrius, reckoning one against another concerning the feminine pope: Baronius saith, it was pope Ihonne the ninth, whose inconstancy gave occasion to the rumoured opinion of the feminine pope: Onuphrius saith, it was the inconstancy of a libidinous pope Ihonne the twelft, following all the desires of an harlot: but if either of them had written truly, it had been more competent in such a sense to have said, that there had been many feminine pope's, rather than one only.  
The barbarous cruelty of Stephanus the sixth (other reckon Stephanus the seventh) against Formosus, Whose dead body he raised 
Platin. in ●…ita Steph. 6  out of his sepulchre, and cut off his consecrating fingers, and cast them into Tiber: Is there any fact of unnatural inhumanity practised amongst the indians and Aethiopians, comparable to this? Onuphrius counteth this History also to be a fable, as if his impudent denial of every unhonest fact, done by the bishops of Rome, were able to derogat●… credit to all ancient Histories. But what shall be thought of the opposite decrees of Counsels gathered by Formosus & Stephanus, no less repugnant one unto another, than light is unto darkness? Shall it be thought that these opposite Counsels were indicted by the holy Spirit, as if the holy Spirit could be repugnant unto himself?  
From the 900. year of our Lord, until the 1000 year, the bishops of Rome were so far degenerate from the manners of their ancient predecessors, that whereas the ancient bishops of Rome, attending the holy exercises of prayer and exhortation, contemned dignities offered unto them: now by ambition and bribes they strive for the Popedom: and when they have gotten it, as cruel tyrants, they contend, with hateful malice, every one against the fame of another: and laying aside divine worship, they follow the lusts of their own hearts, the more securely, because their is no man to restrain their inordinate desires. This Platina writeth of them in the life of Sergius the third. 
Plati. in vit. Sergii 3.  The most part of them were like unto Monsters, whose nativity, like as it breedeth sorrow in the hearts of their very parents: so in like manner it is some mitigation of their hearts grief, when the Monster hastily dieth. This second comfort God g●…ue unto the world. Few of these ambitious, avaricious, and libidinous Monsters continued long in the popedom. I will not anticipate the History, but shortly I hope thus far hath been declared, that the Roman Church sought this pre-eminence unhonestly, and abused it vilely by simony, idolatry, heres●… treason, tyranny, schism, and all kind of inhumanity, which one of them could practise against another: And that they have casten behind their back that holy form of preparation for entering into spiritual functions used of old, to wit, that their spiritual senses were well exercised with seeing of Heavenly sights, with hearing of Angelical hymns, with feeling the opetative virtue of the coal taking from the Altar of God, and 
Isai. 6.  touching their lips, and so being well prepared and furnished with celestial grace, they entered into spiritual callings, assisted with the grace of God, that cometh from above. But now the preparation is turned to riches and money, where with if a man be well furnished, albeit he were like unto joannes the thirteenth, that is, a man who is perjure, the very child of the d●…uill, the brother of judas, and a man whose name will remain in perpetual execration: yet such a man furnished, as said is, with riches and money, may be promoted to the popedom. Now is leaven eaten in time of the passover and he who calleth himself the Vicar of Christ, he climbeth to that office by the leaven of sin. And truly, like as the types and figures of good things, cannot equal in goodness the things that are figurated by them: even so, the figures of evil things were not so much to be abhorred as the evil things themselves represented by types & figures. He who commanded to purge the old leaven, to the end, that we might be an holy lump, hath utterly forbidden us 
1. Cot. 5. 7  to enter into holy callings by vile and unhonest means.  
NOw followeth the third head of this TREATISE, as a preparation to the TREATISE following, to prove that the chair wherein the Universal Bishop sitteth, is the chair of the Antichrist, which I prove by this argument, The chair that extolleth itself above Christ, is the chair of the Antichrist: but so it is, that the chair wherein the Universal Bishop sitteth, extolleth itself above Christ, Ergo, it is the chair of the Antichrist. The first part of the argument is proved by the words of the 
2. Thes. 2. 4  Apostle, writing to the Thessalonians: The second part of the argument I prove by this reason, That chair which taketh upon it power to dispense against the law of God, extolleth itself above Christ: but so it is, the chair of the Universal Bishop arrogateth power to dispense against the law of God: as namely, in the matter of Marriage, licentiating a man to marry his brother's wife, and others to marry women of their nearest consanguinity: Ergo, the chair of the Universal Bishop is the chair of the Antichrist. here let us remember, that no law can be dispensed withal, but either by the same authority, by which it is made, or by a greater: But the law of God is manifestly annulled in many points, corrected, and dispensations given against it by the chair of ROME, as shall be declared hereafter, GOD willing: what can be said of it then, but that it is become the seat of the Antichrist?  
Concerning the style of the Antichrist, which I mind to attribute to the bishop of Rome, especially since the year of our Lord 666. I admonish the Reader, that he be not deceived with the generality of the word Antichrist: which albeit it may be attributed to Infideles, Heretics, and to all them who obstinately 
1. joan. 2. 18 and 22. 1. joan. 4. 3  contend against the doctrine of the person or office of Christ: yet doth this name most properly belong to the principal ringleaders and authors of that great defection from the faith, foretold by the Apostle Paul, 1. Tim. 4. For like as 
Dent. 18. 13 Apocal. 2. and ●…. Malac. 3. 1  when Moses in Holy Scripture is called a Prophet, and faithful Pastors are called Angels, this hindereth not Christ from being called the Great Prophet, & the Angel of the Covenant: Even so, when Heretics, who gainsay the divinity of Christ, or verity of His human nature, are called Antichrists, this hindereth not, but the chair which hath chiefly blinded the world with errors, and hath poisoned kings and people with the cup of 
Nazianz. Cygnea Carmin.  her fornications, to be called the seat of the Antichrist. Nazianzenus in a general sense, counteth Arrius, whom he pointeth out by the style of a recent Apostate, and Nestorius, by whose opinion the natures of Christ were divided, to be Antichrists. But Chrysostome, in a proper sense, supposeth him to be Antichrist, who should tread under foot the Roman Empire: like as the Romans had subdued the kingdom of the Macedonians, 
Chrysost. 2. Epist. Thess. 2. Homil. 4.  and ●…he Macedonians had subdued the kingdom of the Persians, and the Persians had undone the kingdom of the Babylonians: Even so (saith Chrysostome) the Antichrist shall undo the dominion of the Romans: and in end, the Antichrist shall be 
2. Thes. 2. 8  consumed by the Spirit of Christ's mouth, and shall be abolished with the brightness of His coming.  
Many things are written of the Antichrist, who deceiveth people in error, so that they misknowe the Antichrist when he is come, no less than the nation of the Jews misknew CHRIST 
Iren. cont. Valent. li. 5.  when He was manifested in the flesh. They write, that he should be of the Tribe of DAN, that he should be borne in BABYLON, and he should be brought up in CORASIM and BETHSAIDA, that SATAN should overshaddowe his mother, and poss●…sse her, that he should re-edify the Temple of JERUSALEM and that the people of the JEWS should adher●… unto him. But all these opinions are grounded partly upon a wrong interpr●…tation of Scripture, and many of them are sh●…owded ●…alselie under the name of AUGUSTINE, Bishop of HIPPO: but it is known that RABANUS, Archbishop of MENTZ, was the compiler of that foolish TREATISE, De Antichristo, whereinto the forementioned opinions are contained, and not AUGUSTINE. Moreover, they 
Censura Lovan.  say, that the Antichrist should be one particular man, opposite to Christ, whose continuance in fight against the Saints should not exceed the space of three years and an half.  
But what madness is it to refer the secret beginning, the open tyranny, the revelation and destruction of the Antichrist to the person of one singular man, which is a work working from the days of the Apostles, until the second coming of Christ: The argument whereby some Papists would make it to s●…eme probable, that the Antichrist is one singular man only, is taken from the force of the prepositive article, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A childish argument indeed, as who would say, that it were not lawful to pray in any chamber, except in one on●…lie, in respect of the prepositive article set before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, Enter into thy 
Matth. 6. 6  chamber. The time of the continuance of the Antichristes persecution, three years and an half, is borrowed from Augustine, who supposeth, that the horn which shall speak words against 
August. de civitate Dei lib. 20. ca, 22 Danie. 7. 25  the most High, and who shall change times and laws, as things given unto his hands, untilla time and times, and the dividing of a time: by this horn, I say, Augustine supposeth the Antichrist to be presented: how beit others more judiciously have referred this prophesy to Antiochus Epiphanes, who blasphemed God, changed Sabbo●…hs and Festival days, yea, and by his impious laws, presumed to abrogate the law of the Almighty God: and immediately after such presumptuous attempts, 
1. Mach. 1. cap. 6. vers. ●…6.  God shortened his days, for within the space of three years, and some few days, he ended his life in most miserable manner.  
They have no better ground to affirm that the Antichrist shall be of the Tribe of Dan, than this, Because the Tribe of Dan is not reckoned amongst the rest of the Tribes, Apocal. 7. yet this was not done to exclude this Tribe from the saving mark of Christ, but to give place to the Tribe of Levi, and not to exceed the number of twelve Tribes: for Holy Scripture, which commendeth the faith of Barak of the Tribe of Nephtali, and Gideon of the Tribe of Manasse, and Iphtah of the Tribe of Gad, commendeth also the faith of Samson of the Tribe of Dan, Hebr. cap. 2. vers. 11.  
One thing I cannot pass by: The inventors of such fables, that the Antichrist should be of the Tribe of Dan, borne in Babylon, etc. in some things have overseen themselves miserably: namely, when they affirm, that the Antichrist shall build the Temple of Jerusalem, and shall sit there in the Temple of God, and the nation of the jews shall adhere unto him, and immediately after this, the end of the world shall come, and Christ shall destroy the Antichrist by the Spirit of his mouth. 
Roman. 11. 26. and 31 32  here mark the great contradiction that is betwixt the prophesy of Paul, concerning the conversion of the jews, before the second coming of Christ, and the foolish opinion of Papists: Paul saith, that the jews shall be converted to the true faith before the Great day of the LORDS second appearance: but Papists say, that the jews shall be adhering to the Antichrist, when Christ shall come to judge the world, and to destroy the Antichrist, by the brightness of his coming. These two opinions cannot both consist: therefore, let the fable invented by men fall, that place may be given to the truth of God, who is blessed for evermore,  
AMEN.   

A TREATISE, Of the Antichrist.  
CONTROVERSIES in civil matters, are not all of like moment: therefore it was ordained by the counsel of jethro, that great matters should be brought to Moses, and that inferior Magistrates should judge in small causes. But in controversies 
Exo. 18. 22  of religion, all causes, both great and small, are to be brought unto the mouth of Christ, our true Moses, who will speak from his Sanctuary unto us, and give unto us resolution of all our doubts out of His blessed word. In this TREATISE especially, let us run to the month of Christ, speaking by his Apostle Paul, and uttering a notable prephesie concerning the coming of the Antichrist in the words following:  
Let no man deceive you by any means: for that day shall not come, except there come a departing first, and that that man of sin be d●…sclosed, 
2. Thess. 2 vers. 3.  even the son of perdition,  
Who is an adversary, and exalteth himself against all that is called God, or that is worshipped, so that he doth sit as God in the Temple of 
vers. 4.  God, showing himself that he is God.  
Remember ye not, that when I was with you I told you these things? 
vers. 5.   
And now ye know what withholdeth, that he might be revealed, in his time. 
vers. 6.   
For the mystery of iniquity doth already work, only he, who now withholdeth, shall let, tell he be taken out of the way. 
vers. 7.   
And then shall the wicked man be revealed, whom the Lord shall consume with the Spirit of His mouth, and shall abolish with the brightness of his coming. 
vers. 8.   
Even him whose coming is by the working of Satan, with all power, 
vers. 9  and signs, and lying wonders.  
And in all deceiveableness of unrighteousness amongst them that perish, 
vers. 10.  because they received not the love of the truth, that they might be saved.  
And therefore, God shall send to them strong delusion, that they shall 
vers. 11.  beleevelies:  
That all they might be damned, who believed not the truth, but had 
vers. 12.  pleasure in unrighteousness.  
The occasion moving the Apostle to embark into this Pr●…pheticall prediction, concerning the coming of the Antichrist, was this, Because some in Thessalonica spoke of the second coming of Christ, that it was near approaching, and even at hand. The Apostle on the other part would assure the Thessalonians, that before the coming of that Great day, there should first be a defection from the true faith and that the Antichrist should be disclosed. It is not the purpose of the Apostle to dissuade any man from remembering the terror of that Great day, wherein the very Elements shall melt: and if so be, what manner of men 
2. Pe●…. 3. 11. 12.  aught we to be in holy conversation, looking for and hastening unto the coming of the day of our Lord: yea, and the oblivion of the second coming of Christ is the principal ground of the security of the evil servant. But the Apostle, led by the conduct 
Matth. 24.  of the Holy Spirit, foreseeing that two things were needful to be remembered, to wit, the second coming of the Lord jesus, and the preceding coming of the Antichrist: he would have them so to remember the one, that they should not forget the other, lest whilst we run fast to the mark, without marking the perils that are in the way, we fall into the snares of the Devil. Our master Christ, when he corrected the foolish precipitation of the sons of Zebedeus, who would 
Mark, 10. 38  have sitten at the right and left hand of Christ in His kingdom before they had been baptised with his baptism, and before they had drunken of the cup of the sufferings of Christ: he dissuadeth them not from continual fastening their eyes upon the glory of Christ's Kingdom, but rather so to look unto the mark, that they over-leape not the way leading to the mark. God hath ind●…edep: epared a kingdom for us, but by 
Act. 14. 22  many tribulations we must enter into that kingdom.  
The apostasy whereof the apostle prophesieth, is not a desection in manners only, but also a departing from the faith, as is clearly witnessed in another place, in those words, Now the Spirit speaketh evidently, that in the latter times some shall depart from the faith, etc. Defection in manners is so usual a thing, that 
1. Tim. 4. 1  where the word of God is preached in most powerful manner, there also corruption in manners doth abound, arguing the evil inclination of our nature, which taketh occasion, by the commandment, and worketh in us all kind of concupiscence: so that the corruption of our nature is like unto a gutter of water, 
Roman. 7. 8  the passage whereof is hindered: it gorgeth, swelleth, and setteth forward its own accustomed way more impetuouslie than ever it did before. But the Apostle is speaking of a deeper mystery, and of a thing more rarely contingent, to wit, of an apostasy from the faith. This is the sharpest of all punishments, which GOD inflicted upon mankind for the contempt of his truth, to cast off a people into a reprobate mind, whether we look to the actions of God, who rejecteth, or to the miseries of them, who are rejected. The actions of God, who rejecteth, are set down by the Prophet Zacharie, The Lord will not feed that people, yea, he will break his shepherds staff, to wit, the staff called 
Zach. 11  beautiful, & the staff called bands. The miseries of them, who are rejected, are set down by the Prophet Esai, in these words, Ye shall hear indeed, but ye shall not understand: ye shall plainly 
Isai. 6. 9 10  see, and not perceive: make the heart of this people fat, etc. So it cometh to pass, when this heavy judgement is inflicted, there is no comfort to be found, neither in Heaven above, nor in the Earth beneath: When we look up unto God, he will feed us no longer: when we look down to ourselves, we receive no comfort by the external ministery of the word, it is to us the savour of death: yea, and we are in so desolate a case, as the Prophet speaketh, That that dieth, let it die: and that that perisheth, let it perish: and let the remnant every one eat the flesh of another. Of 
Zach. 11. 9  this unsupportable and remediless evil, that there should be a defection from the faith, neither could the Church of the jews of old, nor the visible Church of late ever be content patiently to hear, because it seemed to be repugnant to the everlasting covenant of God, made with Abraham and his seed. Nevertheless, that same blessed mouth, which made the covenant with Abraham and his seed, foretold also, that they should be cast off into a reprobate sense, and that the Great shepherd would feed them no longer. Now both these things being uttered by the blessed mouth of God, it is certain, that there is infallible truth in both: & it is better, & more agreeable with the honour of God, to search out what way both these things can consist without impeachment one of another, than so to talk of the covenant, that we should gainsay the prophesy of the defection of the Church of the jews. And the Apostle Paul hath wisely observed, that the covenant of God is not annulled by the defection of the most part of the I●…wes, in respect that a remnant 
Rom. 11. 5  are saved through the election of grace. The Roman Church in like manner, casteth up, that God hath promised, that the 
Matth. 16  gates of Hell shall not prevail against the Church. And the same God, by the mouth of his holy Apostle hath foretold, that there should be a defection from the Faith. Both these 
2. Thess. 2  Prophecies must be true, neither doth the apostasy of the great multitude presuppose, that the Church of Christ is perished, or the promise of God made of none effect, but in the midst of this apostasy a remnant are saved, according to the election of grace. joseph, in the years of famine, was provident, 
Genes. 47  and kept corn asorehand, both for food to men and beasts, and for seed to the ground: But Christ is more provident in the years of horrible apostasy from the faith, to keep aforehand a saved hand-full, as seed for the propagation of the Church. Wherefore, let no man conclude of the long lasting apostasy of the jews, or yet of the Popish Church, that the covenant of God is of none effect, and that the Church is perished.  
The Antichrist, of whom the Apostle speakeeh, is not one particular man, opposite to the kingdom of Christ, as many do think: but rather a kingdom, having forerunners, having a growth, and hinderers of the growth, having advancers, admirers, worshippers, followers, discoverers, against whom wars are intended, y●…a, long lasting wars, until this kingdom be drunken with the blood of the Saints: and finally, for this kingdom God hath ordained a fall, whereat all her followers shall be sad, and lament for her sudden and unexpected desolation: but the Saints in Heaven shall rejoice. All these things cannot be done in one man's age. Therefore, I take the word Antichrist, for a kingdom opposite to the Kingdom of Christ: he is called the man of sin emphaticklie, because in multitude, ripeness, and superlative excess of all kind of sins and abominations, this kingdom goeth beyond all other king●…omes, lewder in manners, more corrupt in doctrine, more blasphemous in opinion, more deceitful in carriage, more proud in attempts, even against them who are in authority, than any society of people hath been before: setting their mouths against the Heaven, commanding the Angels of God to carry souls to Heaven, because their armour was crossed, their feet were in the way, leading to the Holy Land, their intention was to fight against the Saracenes. This did Pope Clemens the sixth, in his Bull given to the crossed soldiers. Now, whether their souls have been purged by faith in the fountain of Christ's blood or not, it is no matter, it is enough that they died in that journey, the Ang●…ls must be obedient to the Roman Antichrist, to carry their souls forthwith to Heaven after their death. Notwithstanding of all this, the man of sin must be counted so complete and perfect, that he cannot err in matters of faith, and to be in such high pre-eminence, that albeit he carry innumerable souls headlongs to Hell, no man 
Gratian. distinct. 40. cap. 6  should demand of him wherefore he did so. Yea, and further horrible sins, such as promise breaking to Infideles and Heretics, and vile treasons against Christian Princes, have open allowance in the kingdom of the Roman Antichrist: and therefore he may justly be called the man of sin.  
Moreover, the Antichrist is called the child of perdition, in two respects, to wit, actively, and passively: actively, because he is a ringleader to those who walk in the way of perdition: passively, because he is ordained for destruction, and to be consumed by the breath of the mouth of Christ. In both these respects judas seemeth to have been the type of the Antichrist: first he was a ringleader to the band of soldiers which came from the High Priest, and the Rulers, to take Christ: secondly, he was appointed to destruction, and of him Christ said Surely, the Son of man goeth his way as it is written of him, but woe be unto 
Mat. 26. 24  that man, by whom the Son of man is betrayed: it had been good for that man, if he had never been borne. Now the Antichrist represented by judas, he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the child of destruction, for both the forementioned respects: he leadeth men to destruction, and he is ordained to be consumed by the glorious appearance of Christ. How the Roman Antichrist leadeth men headlongs to destruction, I might prove by many examples, but for the present I shall content me with the example of one age, and of one nation in this age (to wit, in the seventh CENTURIE) absolutely led by the counsel of the Roman Antichrist: The nation of the Goths domining in Spain, they forsook the impious Heresy of the Arrians, whereunto they were miserably addicted, in the days of Richaredus: After Richaredus days, they followed the Roman chair so absolutely, that in the Counsels convened by the authority of Sesivandus, Chintilla, Chindasuvindus, Recesuvindus, and Bambas, whatsoever was allowed by the Roman Church, had allowance by them: and whatsoever the Roman Church disallowed. that was in like manner disallowed by them in the Counsels of Toledo, Bracara, and Hispalis. Yea, and in following the R●…mane Church, they were so officious, that albeit in bidding and forbidding, they exceeded not the precepts of the Roman Church: yet in aggreadging the punishments of them who transgressed the ordinances which they borrowed from the Roman chair, they over-went the severity of the Roman discipline.  
In the ninth Council of Toledo, marriage of men in spiritual callings is detested in Spain, as it was in Italy: but the children 
Conc. Tolet. 9 can. 10.  procreated by Bishops, Presbyters, Deacons, etc. were ordained to be more severely punished in Spain, than they were in Italy: for in Italy we read of Theodoretus, that he was the son of Theodorus, bishop of jerusalem, yet was he admitted to the Popedom, and was successor to Pope Ihonne the fourth: but in Spain the children of bishops were not only deprived of the heritage ●…ppertaining to their parents, but also were mancip●…ted to perpetual service, as slaves and servants who are bought with money. In like manner, in the fourth Council of Toledo, gathered 
Conc. Tol. 4. can. 4.  by Sesinandus, they are superstitious out of measure even beyond the Roman Church in doxologies, when Gloria Patri is sung, they ordained, that to Gloria, Honour should be added, with intermination of punishment to them who should say, Gloria Patri, & Filio, without this addition, Gloria, & Honour, Patri & Filio: in so doing, damning the very perfect form of prayer indicted by our Lord to his Disciples, the doxology whereof is this, For thine is the Kingdom, and the Power, and the glory, for ever, Amen: 
Matt. 6. 13  without mention of the word Honour. In a word, the Goths riegning in Spain, the more officious they were in following absolutely all the customs of the Roman Antichrist, the nearer they were to eternal destruction, because he is justly called the man of sin, and the child of destruction. Now it is to be marked, that these two names of the Antichrist, to wit, the man of sin, and the child of perdition, they go conjunctly together, because when sin is near, destruction also is at hand, except sin by repentance be abolished: And the Prophet pronounceth a woe against them that put far away the evil day, and approach to the seat of iniquity. Moreover, the Apostle foretelleth, that 
Amos 6. 3  the Antichrist shall be disclosed, or revealed: that is, how soever he shall mask himself with the vizards of holy titles, that he is the Vicar of Christ on earth, & the successor of Peter, & to him is concredite the care of all the sheep of Christ, dispersed in the whole world: Nevertheless, he shallbe stripped naked, & all these masks shall be plucked from his face, and he shall be known to be an adversary to Christ, and an abuser of Christ's people. Now consider, that this prophesy presupposeth, that the Antichrist should be unknown for a long space, and in end, should be discovered. If it shall be demanded, how could the Antichrist be unknown, who lurked not in a corner, but sat in the Temple of God, and had power of government of church-affairs? To this I answer, That in time of the darkness of the night a foe is hardly discerned from a friend: and the smoke of the bottomless pit, whereby both the sun & the air were darkened, 
Apocal. 9 2  might easily have dimmed the sight of simple people, so that they could not discern the insolent pride of the Antichrist, usurping the honour only due to Christ. The means of the discovery of the Antichrist, I remit unto the 8. verse, and I proceed to the next verse. In the 4. verse of the chap. the Apostle c●…lleth the Antichrist an adversary, to wit, to God: and he subjoyne●…h the reason, because be exalteth himself against every thing that is called God, or that is worshipped. First let us mark, that the Antichrist is pointed out by one of the names of the Devil, to wit, that he is an adversary, to God, to his word, and to his Saints, yea, an adversary in the superlative degree, because he usurpeth the honour only due to Christ. Mortal Princes count all subjects, who are disobedient to their laws, to be their adversaries: but if any man usurp the title of the Kingdom, the King will count him his corrival, and principal adversary: Even so, amongst all the adversaries of Christ, he is counted his principal enemy, who enricheth himself with the honour due to Christ only. Howsoever he call himself the servant of the servants of God, yet indeed he usurpeth upon himself higher honour than is due unto a mortal man, and therefore is called an adversary to God: for the Lord will judge the world according to his Gospel, as the Apostle speaketh, Roman. 2. 16. and not according to our conceits.  
The two principal points of the honour of Christ, are Faith and Obedience. The Roman Antichrist, for to move ignorant people to put their trust in him, as the Vicar of Christ in earth, taketh upon him power to open the gates of Paradise to whom he pleaseth, as an absolute commander of Heaué, and to deliver to the Devil and send to Hell, by his anathemes and cursings, whom he pleaseth, as absolute commander of Hell, and to lose prisoned souls out of purgatory, as absolute commander of purgatory, and to distribute the kingdoms of the earth at his pleas●…re, as if the earth were his, and he had power to confer all the glory of the dominions of the world to whom he●…pleaseth. All this is done to move people to put their trust in him, as said is. The other principal point of the honour of Christ, is absolute Obedience to his blessed will, without disputation, doubting, or reasoning in the contrary, as Abraham the father of the faithful did, Gen. 22. The like obedience the Rom. Antich. demandeth to all his laws & ordinan●…es, even to such as are repugnant to the law of God, as namely, to invocation of Saints, worshipping of images, etc. therefore he is justly counted the principal adversary of Christ.  
The Antichrist is said to exalt himself against all that is called God, or is worshipped, because he taketh upon him to dispense against the law of GOD, which argueth, that he arrogateth unto himself authority above the lawemaker: for no law (as I have declared already) can be dispensed withal, but either by the same authority by which it is made, or by a greater. Against Christ's Kingly, Priestly, and Prophetical offices, he advanceth himself, in abrogating the institution of Christ concerning the receiving of the blessed Sacrament of the Supper, under both forms of bread and wine. In prohibition of marri●…ge and meats, and in setting up a new propitiatory sacrifice in the Church, as it were protesting the insufficiency of the sacrifice of Christ once offered. Let us in this point mark the degrees of the defection of the visible Church, not unlike unto the decaying estate of a diseased man: First, his natural sap and moisture decayeth: Secondly, corrupt humours do abound: Thirdly, his blood is inflamed, & perilous fevers seizing upon his body, do threaten death: Even so in the Church, when holy exercises of prayer and preaching are intermitted, this is a biginning of evil: Next, when superstitions, rites, and ceremonies, serving to no profitable use, do abound in the Church, (as vicious humours in the body) then is the defection increased: But when the visible Church admitteth another Lawgiver than Christ, and stoopeth under the yoke of his obedience, then is the defection from the faith come unto a ripeness, and the Antichrist then siveth in the Temple of God. showing himself that he is God: and if the Lord had not kept unto himself a remnant by his gracious election, the visible Church had been like unto Sodom and Gomorrha.  
In the 5. verse, he saith, Remember ye not, that when I was yet with you, I told you these things? This verse is not superfluously casten in, to admonish the Thessalonians, that the coming of the Antichrist was a matter of great moment, and tending to the hurt of many men's souls: therefore it was needful, that timous premonition should be made unto the Saints, to eschew the danger to come. This is the Lords customable dealing, in matters grave, weighty, and serious, to give advertisements proportionally agreeing with the nature of the thing foretold. But what shall we speak of the lethargy and security of the world? we never read that men were so sluggish, and overlaide with so deep security, as when they were forewarned of great things to come: as if the loud sound of the trumpet of God served to none other use, but only to lull men into a heavy sleep. The deluge of waters, the first coming of Christ, the destruction of Jerusalem, the coming of the Antichrist, and the great tempest of the wrath of God, that shall be revealed at Christ's second appearance: all these things (I say) have been foretold: but the contempt of the warnings of God, have procured, and will procure, the heavy weight of God's indignation. We read of Christ's Disciples, that when they saw their master walking upon the waters, they supposed he had been a spirit, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a fantasy, and delusion: this they did only at one time, in f●…are and weakness; but the wicked at all times, and in the obstinacy of their unbelieving hearts, call both the promises and threatenings of GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, fantasies and delusions. For this cause, the Apostle, both by word and writ, inculcateth this proph●…sie of the coming of the Antichrist, into the ears of the Thessalonians, to the end they should not lightly regard the forewarnings of God, as the sonnes-in-law of Lot did in Sodom.  
Now follow the 6. and 7. verses, with the beginning of the 8. verse, And now ye know what withholdeth, that he might beercueiled in his own time: for the mystery of iniquity doth already work: only he, who now withholdeth shall let, till he be taken out of the way: and then shall the wicked man be revealed.  
The natural order requireth, that in these words three things should be entreated: First, how the mystery of iniquity began to work in Paul's days: secondly, who is this, that should be a let and hindrance to the Antichrist: And thirdly, when was it, that he was made out of the way, so that he could hinder the Antichrist no longer. The mystery of iniquity began to work even in the days of Paul, because some Heretics sprang up at that time, who denied the divinity of Christ, such as Ebion, and Cerinthus, these appertained to the kingdom of the Antichrist, because they were his forerunners, beginning with enticing speeches to seduce men from the truth of God. And what was wanting in them, except power, and uncontrolled authority, to bring to a full ripeness the work of defection, already begun. So Heresies, and the doctrine of lies, is the very first foundation of the kingdom of the Antichrist. And like as an Eagle, that buildeth her nest in the face of a steepy rock, the first stick that she carrieth to her nest, belongeth to the mass thereof: Even so, without all controversy, the Heretics, who prepared a way to the kingdom of the Antichrist, they are members of the body of his kingdom. If any man shall object, that the chair of Rome damned the old Heresies of Ebion, Cerynthus, and of the manichees, and therefore such men cannot be justly reckoned to appertain to his kingdom, whom he separated from his fellowship, by detesting their opinions: To this I answer, That like as the gold, and silver, the brass, and iron, and likewise the clay of the great image, which Nebuchadneser saw●… in his vision, had no agreement one with another, yet in this 
Danie. 2. 32 33  they agreed, to constitute one stately image, opposite unto the little stone hewn out of the rock without hands: even so, heresies are repugnant one unto another, yet all belong unto the kingdom of darkness, and to the throne of the Antichrist, set up against the glorious throne of the kingdom of Christ: Yea, and these Heretics, who impugned the true doctrine of the person of Christ, they broke the ice, as it were, & gave example to others, to impugn the doctrine of his office also.  
In the second place, by him that letteth, Chrysostome understandeth 
Chrys. homil. 4. in 2. Thes. cap. 2  the Roman Empire, which consisting into its own integrity, with undiminished and unbrangled authority, the Roman Antichrist durst not attempt high things, and things far surmounting the modest carriage of subjects. And here by the way it is to be marked, that like as the Apostle by him who letteth and hindereth, understandeth not one particular Emperor only, but an Empire, wherein one Emperor succeed to another: Even so, by him that is letted, he understandeth not one particular man, but the estate of an usurped kingdom, wherein likewise one succeed to another. But now let us see how the Roman Emperor, so long as he consisted in his own full strength, did hinder the attempts of the Antichrist: First, no man was admitted bishop of Rome a long time, without the consent of the Emperor: secondly, investment of bishops, by staff and ring, being likewise in the emperors hands, the excessive pride of the Roman bishops (even after they were called Universal Bishops) was mightily borne down: Thirdly, so long as Emperors kept in their own hand the power of convocating General and national Counsels, the bishops of Rome all this while acknowledged Roman Emperors for their sovereign lords: But when the Emperors were bereaved of all their forementioned rights, as Palinurus, by storm of weather, was cast out of the ship, and the rudder, by violence of the tempest, was washen out of his hands, than all things were turned up side down, as we shall hear (God willing) in the subsequent words, wherein he prophesieth, that he who letteth should be taken out of the way, that is, the Roman Empire shall be utterly weakened, so that it cannot make resistance against the Antichrist, but it stoopeth under his might, adoreth him as the Vicar of Christ, who cannot err and as a god on earth, is content to be crowned by him, and to make the oath of alleadgeance to the Pope. In what base estate are the Emperors of late days? how is their gold turned into dross? and the might of their dominion into servile subjection unto the Antichrist? as was shortly comprised in these verses,  
ROMA tibi servi fuerant domini dominorum:  
servorum servi nunc tibi sunt domini.  
Is not the Roman Empire so far devested of their ancient glory, that whereas their predecessors wanted nothing of the dominion of the habitable continent known in their time, except a little part in the East, now it hath no commandment, except in a little part of the West?  
But it may be demanded, How can the bishops of Rome be blamed, as over-throwers of the glory of the Roman Empire? seeing it was the Saracenes who undid the Empire of the East, and the Goths, Vandals, Lombardis, Huns, Auares, Danes, and Normandis, weakened the Empire of the West: To this I answer, That the Bishops of Rome were like unto a louse tooth, and a wrested foot, and were deceitful friends, both to the Emperors of the East, and of the West, rendering unto them evil for good. Did not the Emperor justinian deliver them from the tyranny of the Goths? Did not Tiberius the second support them very kindly, when they were sore pinched with famine, and oppressed by the Lombard's? But what recompense rendered the bishops of Rome to the Emperors of the East, when they found their estate to be weak? Even such as the Edo●…ites rendered to God's people in the day of their trouble, of whom the Prophet speaketh, Thou shouldest not once have looked on their affliction in the day of their destruction, nor have laid hands on their substance in the day of 
Obad. 13  their destruction: Even so, the bishops of Rome should not so much as have laid their hands upon the substance of the Emperors of the East, who had dealt so kindly and friendly with them. Nevertheless, the first occasion that they found to enrich themselves with the possessions of the Emperors of the East, they over-passed it not, but took the gift of Exarchatus Ravennae, and Pentapolis in Italy, which duly belonged to the Emperor of the East: These dominions, I say, they took by the gift of Pipinus, king of France (who was prodigal in bestowing unto the chair of Rome other men's possessions) and they possess the dominions aforesaid, with their towns, villages, and territories, even until this day. On the other part, Carolus Magnus, Emperor of the West, was friendly to the chair of Rome, and made them free of the molestation of the Lombard's. Notwithstanding, after his death, and the death of Ludovicus Pius his son, when cruel hostility fell out amongst the children of Ludovicus Pius, to wit, Lotharius, Lewes, and Charles, whereby the puissance of France was weakened, and the Danes and Normans got the more easily place in France. What was the carriage of Sergius the second, bishop of Rome, at this time? Platina writeth, that he sent Gregorius, Archbishop of Ravenna, to reconcile these brethren, who contended one against another, with insupportable hatred: but the tragedy of Ludovicus Pius house, declared, that the bishops of Rome were little grieved, when the estate of emperors houses decayed providing, their own estate did increase. And I remit to the course of the History, what friendship the posterity of Carolus Magnus, and his son Ludovicus Pius, found at the hands of the bishop of Rome, for all their bountiful kindness towards that unthankful chair. Always, remember the words of Solomon, He that ewardeth evil for good, evil shall not depart from his house, Proverb. 17. 13.  
What shall I speak of the Imperial authority, when it came amongst the Germans? Otto the first, a worthy Emperor, what fidelity found he in Pope Ihonne the thirteenth, whom Onuphrius calleth Ihonne the twelft: He assisted Berengarius, and his son Albertus, against the Emperor Otto, nothing regarding his oath of alleadgeance made to the contrary: And albeit every Emperor was not so magnanimous as Otto, and every Pope was not so beastly as Pope Ihonne the thirteen: yet when one of the best Emperors, and one of the worst Popes were matched together, we may easily perceive whereat the Popes aimed continually, to wit, at the undoing of the dominion of the Emperor.  
By the way let us mark diverse affections striving in Onuphrius, as they did of old in Medea, when she killed her own child, to wit, anger and motherly affection contended one against another in her: but anger got the upperhand, and the child was killed: Even so in Onuphrius, a desire to cover the turpitude of the Roman chair, contendeth with a necessity to report the truth of the History, and truth getteth the upperhand at this time, and he leaveth the defence of this vile beast.  
The valiant courage of the Emperor Hendrie the fourth, counted no less fortunate in warre-fare, than julius Caesar was in old times: and the gallant spirits of Frederick the first and second, could not mend this matter: the curses of the Antichrist so terrified the world, that they forgot their duty to their sovereign lords, and suffered them to be trodden under the feet of the Antichrist.  
In the 8. verse followeth the prophesy of the discovery and destruction of the Antichrist: concerning his discovery, three things are to be considered: First, who shall be discovered: Secondly, when shall he be discovered: and thirdly, the mean●…s of his discovery. The Antichrist is he who shall be discovered, to whom the Apostle attributeth a new name, and calleth him that wicked man Is he not pointed out already with a sufficient number of odious names? He is called the Antichrist an adversary 
Apoc. 20. 10 a●…d 14. 9 and 17. 5  to God, the man of sin, the child of perdition: and in other places, the false prophet, the beast that is worshipped, great Babylon the mother of whoredoms: which style, albeit they transfe●…re it unto the Roman chair, when the ten persecu●…ing Emperors compelled men to worship heathen gods: yet the holy Scripture referreth it to that whore, who braggeth that she is married, (to wit, to Christ) and she is not a widow, Apocal. cap. 18. verse 7. And this agreeth better with the chair of Rome, wherein Popes do sit, than with the chair of Rome when persecuting Emperors sat into it.  
Besides all these odious names, the Apostle addeth another hateful name, & calleth him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, that lawless man, who will be subject to no law, neither divine nor human, but he will be above all laws: he will judge all men, and be judged of no man: what regard he hath of the law of GOD, it may be known by this, That the breaking of the Pope's law is counted a greater sin, than the breaking of the Law of GOD: for in matters of marriage, and meats, if the Pope's law be transgressed, forthwith a man is counted an Heretic: But when the Law of GOD is broken, for a small sum of money, a pardon may be purchased: Yea, further I am bold to say, that the most discrepant Idioms of the GREEK language, such as the ATTIC and JONICKE Idioms, they differ not so far, as the laws of CHRIST and ANTICHRIST differ one from another. Albeit the Attic Dialect delighteth in contractions, and the jonicke in resolutions, yet notwithstanding one, and the self same thing, in substance and matter, may be uttered in both these discrepant Idioms. But the Laws of CHRIST and Antichrist, are so opposite in matter and substance, that they cannot both consist and stand: namely, when the Law of CHRIST biddeth, alloweth, and approveth: and the law of the Antichrist, in that same subject, forbiddeth, disalloweth, and disapprooveth. The Law of GOD (Exod. 20.) counteth worshippers of Images, haters of GOD: The law of the Antichrist counteth them good Catholics. The law of CHRIST, in the doctrine of Faith, Invocation, and Mediation, sendeth us only to the Creator: The law of the Antichrist, sendeth us to the creatures also: so that the Antichrist is justly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a lawless man, in respect he will not be obedient to the Laws of CHRIST.  
Concerning human and civil ordinances: He who dare assoil subjects from the oath of alleadgeance to their sovereign lords, he undoth all civil government, policy, and laws from the very foundation. I superceede to write further in this point.  
In the second place, let us consider the time, wherein the Antichrist shall be revealed, pointed out in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, and then shall the wicked man be revealed: which words being relative to that which immediately passed before, importeth, that the Antichrist should be revealed at that same time, when the mighty Monarchy of the Romans was trodden under his feet. Then it seemed, that all the nations of the world should adore and worship the beast continually, and that the tongues of men should have been locked up in silence: so that no man ever should take boldness to speak one word against the whore of Babylon: yea, and the Holy Apostle describeth the great security of the mother of whoredoms, saying in his heart, I sit, being a Queen, and am not a widow, and shall see no mourning, Apocal. 18. 7. At this same time the unchangeable decreet of the Almighty God appointed, that this wicked one should first be revealed, and afterward should be destroyed. Wherein it is to be noted, with what patient expectation we should attend upon the times and seasons, wherein it should please the Lord to perform his own works: for like as Christ thought it more expedient, & more tending to the advancement of His own glory, to raise Lazarus out of his grave, (joan. 11.) rather than out of the bed of his infirmity: Even so, the Lord thought meet to suffer the Antichrist to mount up unto the top of all his desired pre-eminence, & then the Lord put hand to work, both to discover, & to destroy him, to the further manifestation of his own unspeakable power & wisdom.  
In the third place, the means are to be considered, whereby the Antich. should be discovered, namely, by the sincere preaching of the Gospel, by the mouths of men, holy & zealous, (Apoc. 11. 3) & in gifts not unlike unto Henoch & Helias. Now seeing the man of sin is to be discovered by the sincere preaching of the Gospel, let us consider what benefit redoundeth to us by the true and sincere preaching of the Gospel of CHRIST: it is like unto the light of the day, which manifesteth every thing in its own colours: The thing that is beautiful, is seen to be be beautiful, and the thing that is evil favoured, is seen to be such as it is: where of the madness of some Heretics, such as Gnostici and M●…nichet, is clearly perceived: who rejected the Scriptures of God, because in them is contained a commemoration of the faults of the patriarchs. Shall the light be despised, because it manifesteth both beauty and desormitie, both strength and debility, both the perfection of a complete body, and the imperfection of a dismembered and mutilate body? In like manner, the Holy Scriptures are to be had in the more reverend regard, when they describe every thing in their own colours, and manifesteth on the one part the riches of the mercy of God in jesus Christ, and on the other part the falsehood, subtlety, hypocrisy, and pride of the Antichrist, to the end, that God's people may eschew the Antichrist, and rejoice in the sweet salvation of Christ jesus.  
This discovery of the Antichrist, in some weak measure, began about the year of our Lord 1300. at what time, learned men, fearing the tyranny of the Emperor of the Turks, fled to Italy, and restored the Grieke and Latin languages to their own purity. This vindicating of languages, from the gross barbarity of those times, opened a door of knowledge, and a desire of reading, with a judicious consideration of that which was read, whether or not it were a suppositious work. Moreover, God anointed the eyes of many learned men, with the eye-salve of understanding whose sight increasing by degrees, in end manifested to the world, that the chair of Rome was the seat of the Antichrist. Marsilius Patavinus. in his book called Defensor Pacis, writeth, that the Clergy of Rome is a den of thi●…ues, and that the doctrine of the Pope is not to be followed, because it leadeth unto eternal death. Franciscus Petrarcha, a man famously learned, calleth Rome 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. This same Author (about the year of our Lord 1350.) writeth to one of 
Petrarch. Epist. 19  his friends. Let none evil desire entangle thee, that thou shouldest dress thyself again, to those Princes of darkness, etc. To what purpose wouldst thou go thither? That thou mightest see good men borne down, and evil men advanced? Eagles creeping, and Asses flying? Foxes in chariots, and Ravens in castles, and Doves in the dung●…? W●…lues to be free, and Lambs to be in bands? Finally, Christ to be b●…nished, and Beelzebub to be judge? To these spectacles am I called backc again, I will not hearken, neither do I agree with them, nor they with me. O cruel and wicked sect of men, loving nobody but themselves, and that altogether preposterously, and wickedly! Who shall relieve the oppressed woilde, and the afflicted town? Who shall reform the enormity of manners? Who shall collect the dispersed sheep? Who shall reprove errontous Pastors? Who shall reduce and bring them back again unto their own chairs? Shall there be none end of licentiousness and sin? Hath the Spirit in vain threatened by the Prophet, These things hast thou done, and I held ●…y tongue, therefore thou thoughtest, that I was like unto thee. John Wiklef, a Professor of Divinity in Oxford, affirmed, that whatsoever the Pope and his Cardinal's command, which cannot be deduced clearly out of Scriptures, this same is to be counted Heretical, and not to be obeyed. These few witnesses of God, holy like unto Hanoch, the seventh from Adam, and zealous like unto Helias, by the example of their courageous zeal, and zealous courage, incited a greater number of Holy men in Germany, Switserland, France, Brittany, and Poll, to be witnesses to the truth of God: whose number, albeit it was as contemptible in the eyes of Roman Prelates, as the number of the army of Alexander of Macedo was in the eyes of Darius, king of Persia. Notwithstanding, by these witnesses of God, the Antichrist hath been discovered, the city of spiritual Babylon hath been shaken, the head of the beast hath been wounded, and all his Physicians have much ado to cure his wound again.  
But let us proceed to that which followeth in the end of the 8. verse: namely, that the Antichrist should not only be revealed, but also should be consumed by the Spirit of the mouth of Christ: whereof it may be perceived, that the Lord will not abolish the kingdom of the Antichrist, as he did abolish other Monarchies of the Babylonians. Persians, Grecians, and Romans: but he keepeth the kingdom of the Antichrist aforehand to be consumed by the tempest of his own wrath. This argueth the great indignation of God against the kingdom of the Antichrist wherein he findeth might joined withslight, so that the Lord will draw out against him his great and mighty sword, wherewith he visiteth Leviathan, that piercing Serpent, and Leviathan, that crooked Serpent, and he slayeth the Dragon that 
Isai. 27. 1  is in the Sea, for all his might, the wrath of God shall be revealed against him from Heaven, because he hath withholden 
Rom. 1. 18  the truth in unrighteousness. Whatsoever shallbe done against this mother of whoredoms in this world, is nothing else, but an earnest-penny of that unspeakable wrath of God, that shall seize upon the kingdom of the Antichrist at the latter day. Moreover, the equity of the justice of God is to be noted in this, that God rendereth unto the Antichrist such punishment, as doth most proportionally agree with the nature of his fault: for by the Anathemes and Curses of his mouth, he subdued the mighty monarchs of the earth: so shall Christ pronounce a Curse against him, by the power whereof he shall be sent unto 
Matth. 25  the furnace of everlasting punishment.  
Now it might have been objected, How could it come to pass, that ever the Antichrist should have obtained so great place in the Temple of God? To this objection the Apostle returneth a fourfold answer: First, it came to pass by the mighty operation of the Devil: Secondly, by lying miracles: Thirdly, by the deceiveableness of unrighteousness: And fourthly, by the incredulity of men who would not believe the truth of God: therefore the Lord suffered them to be deluded with errors: These four causes are set down in the 9 10. 11. and 12. verses, whereof when we have spoken a little, GOD willing, we shall conclude this Treatise.  
The first cause of the prevailing power of the Antichrist, is the mighty operation of Satan, concurring with him, who is to be considered two manner of ways, sometimes as bound, at other times as louse and set at liberty: he is a perilous enemy at all 
Apoc. 20  times, even when he is bound, in respect of our childish simplicity: we are like unto babes, who through curiosity at sometime will come within the reach of a bound Lion, and will be harmed by the means. But when Satan is set at liberty, then hath he a mighty operation, even so great, that albeit light be offered unto men, yet they love darkness better than the light of God. If ever Satan was set at ample liberty, (who is ever, for 
jean. 3. 19  the Elects sake, somewhat restrained) he was set at greatest liberty, when the Roman Antichrist had greatest pre-eminence: for at that time the smoke of the bottomless pit so overcovered all things with darkness, that men saw neither Heaven nor Hell, nor yet themselves: The Heaven was darkened, because 
Apocal. 9 2  men sought an entry into it another way, than by the blood of the everlasting Covenant of God, by the worthiness whereof the most Holy place is made patent to us, and none other way: And Hell was darkened, because men lived in a deep 
Hebr. 9  security, as if they had made a covenant with Death and Hell: 
Isai. 28. 18  the Pope's pardon, and the fulfilling of the penance enjoined by the Priest, was counted a complete armour to save them against the fiery indignation of God's wrath: Yea and men saw not themselves, but in seeking to establish their own righteousness, they were not subject to the righteousness of God. Now it is our duty, with all our hearts, to bless the King of Heaven, 
Rom. 10. 3  who hath begun to cast Satan into bands again: for experience of our wavering minds declareth, that if Satan were set at liberty again, it were an easy thing to transport us headlongs to all kind of errors.  
The second cause of the prevailing power of the Antichrist, is signs and lying wonders: in the Grieke language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth, miracles, confirming a lying doctrine. All the miracles of the Antichrist, are either false miracles, wherein nothing is wrought above nature, nor contrary to nature, or else the end of his miracles is the confirmation of a false doctrine. The Roman Church braggeth much of miracles, as if the power of working miraculous works were a gift continually to remain, and an undoubted token of the true Church of God: Howbeit Holy Scripture attributeth to false Teachers, who entice people to worship strange gods, power to work signs and wonders. 
Deut. 13. 1. 2  Socrates also, in his Ecclesiastical History, writeth of Eusebius Emisenus, an Arrian Heretic, under the reign of Constantius, 
Socrat. lib. 2 cap. 9  who had the gift of working miracles. And Platina writeth of miracles wrought at the sepulchre of Rhotaris, king of Lombardis, 
Platina in vita joan. 4  an Arrian prince. Yea, and the Apostle Paul saith, if I had all faith, so that I could remove mountains, and had not love, I were nothing. 
1. Cor. 13. 2  Now what wisdom is it to count working of miracles one of the principal notes of the true Church of Christ. which is found also in the kingdom of the Antichrist, and amongst Heretics, & amongst them who in the sight of God are counted nothing? if we taught a doctrine, either in substance or form, different from the doctrine of Christ, and his Apostles, it were good reason, that we should confirm it with new miracles. But if we teach no doctrine, except the doctrine of Christ, and his Apostles, then is that ancient doctrine already sufficiently confirmed by ancient miracles wrought by Christ, & his Apostles. Now let us set forward to the purpose, and let us speak of the false miracles, whereby the kingdom of the Antichrist was advanced, and that through the mighty operation of Satan: for like as Achab is said to have consented to the death of Naboth, because the letters which procured his death, were sealed with his ring: Even so, Satan liked well the advancement of the Antichrist, because he set himself to work, by many lying miracles, to advance the kingdom of the Antichrist. Before the 600. year of our Lord when the way was preparing for the Universal Bishop, was not the worshipping of the Cross confirmed in Apamea, by the fi●…e which shined about Thomas, bishop there, and burned him not. The town of Edessa, was thought to be saved 
evagr. lib. 4 cap. 26  by the picture of Christ dipped in water: which picture was alleged to have been sent to King Agbarus. The town of Sergiopolis 
Idem, lib. 4 cap. 27  to have been s●…ued by the relics of the martyr Sergius. But after the 600. year of our Lord, false miracles were so 
Idem, lib. 4 ●…p. 28  multiplied, that it would be tedious to read the shortest abridgement of them that could be compiled. The miracles wrought by the relics of Saint Oswald, King of ENGLAND, written by Beda. The miracles wrought by the relics of john Baptist, written by Sigebertus: and of S. Sebastian, written by Paulus Diaconus. The miracles of the pope's, Deus dedit, and pope Agatho, written by Platina. The miracles of S. Dionyse, S. Maurice, and S. Martin, who miraculously delivered the soul of Dagoberius, King of France, out of the hands of evil spirits, written also by Platina. The miracle of Immas, a captive and a prisoner in ENGLAND, whom no bands could bind, because his brother, being a Priest and supposing that Immas had been slain in the battle, and that his soul had been in purgatory, he made prayers to GOD, and said Mass oft times, for relief of his brother's soul: the benefit whereof, as Beda supposeth, redounded to the weal of Immas soul and body. O foolish fable! and yet thought worthy, by master Brestow, by a new commemoration thereof, to be kept in continual remembrance. To be short, the Legends, Portuses, Festivals, Promptuaries, Sermons, and other books of the Roman Church, which are all stuffed so full, that nothing almost is thought to be sufficiently proved, that is not confirmed by a number of false and frivolous miracles: all these, I say, clearly prove, in what account false miracles were, and are, in the kingdom of the Antichrist. Every man, who is a judicious Reader, may consider, that I leave this point, not for l●…cke of abundance of matter, but for fear to offend the Reader with superfluity of miracles unworthy to be rehearsed.  
The third cause of the prevailing power of the Antichrist, is set down●… in the 10. verse, in these words, In all deceiveableness of unrighteousness amongst them that perish. In which words the Apostle pointeth out unto us three things: First, that the mark and butt, whereat the Antichrist shooteth, is unrighteous: Secondly, the means, whereby he endeavoureth to attain unto his intended purpose, are deceitful: and thirdly, that the deceitfulness of the Antichrist shall not hurt the elect of God, but only them that perish. The principal butt, and end whereat they aimed continually, was superiority and pre-eminence above their brethren. The deceitful means, whereby they attained to that pre-eminence, were flattery lies, and f●…lse accusations of good men. They flattered the Emperors, Phocas and Basilius: They falsified the acts of the Council of Nice, for excessive desire to be counted judges of appellations: They accused the bishops of Ravenna, most falsely, of the He●…esie of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And not content with superiority over their brethren, they aimed continually at the honour due to Christ, that is, to be lawgivers in the Church of God. This was a matter of greater difficulty to be brought to pass: for albeit a man may climb up unto the top of the highest mountain in the world, yet can he not reach his hand above the Sun and Moon, and the glistering lights of the firmament: Even so, when all the Bishops in the world are casten under the feet of the Bishops of ROME, how dare they presume with sacrilegious boldness, to make themselves companions to CHRIST, and to be Lawegivers' in the Church? By deceivable means also this unrighteousness behoved to be brought to pass: for a false opinion was settled in the hearts of the people, That in matters of Faith the Bishop of ROME could not err: So ignorant people, bewitched with vain hopes, without all due examination, received all their ordinances, how repugnant soever they were to the ordinances of CHRIST.  
The last cause wherefore the ANTICHRIST shall prevail so mightily, is the power of the wrath of GOD, justly punishing the contempt of His truth in the world. The contempt of mercy deserveth punishment, and the contempt of great mercy deserveth great punishment. Now it is certain, that amongst all the rich treasures of the mercy of GOD, CHRIST is the greatest, with whom, and for whose sake, all other things are given, as the Apostle PAUL speaketh, in the eight Chapter of his Epistle to the Romans, and the thirty and two verse. And seeing CHRIST is manifested to the world by the preaching of the Gospel, the contempt thereof is an utter rejecting of CHRIST. And what wonder is it that GOD suffer them to be deluded with errors, who will not believe the truth of His word?  
The strong delusions, or efficacy of error, as the GREEKS word soundeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is rather to be referred to the ostentation of signs and wonders, than to the power of the doctrine that shall be under the ANTICHRIST: for it is said, (In the Gospel according to Saint MATTHEW, in the twentle and fourth Chapter, and the twenty and fourth verse thereof) There shall arise false Christ's, and false prophets, and shall show great signs and wonders, so that if it were possible, they should deceive the very Elect.  
The minds of people in all ages have been mightily transported with signs and wonders, in so much, that the GENTILES firmly believed, that there was a divine power in JUPPITER, because the LORD permitted the Devil to raise a mighty storm of wind, and to overblowe with sand the army of CAMBYSES, which went to PENTAPOLIS, of purpose to spoil the Temple of JUPPITER, AMMONIUS. 
Herodot. in Thaleia.  The GRECIANS likewise believed, that there was divinity in APOLLO, because GOD permitted the Devil to shake the mountain of PARNASSUS, and to destroy a great number of the army of ZERXES, who came to spoil 
Herodot. in Ourania.  the Temple of DELPHUS. Heathen people were ravished with admiration of works which seemed miraculous: But Christians, to whom the written word of GOD belongeth, they should regard no miracle, which leadeth them from the form of true worshipping, set down in the written word of GOD, (DEUTRONOM. CHAP. XIII.) for all such miracles are called by the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, miracles of falsehood, or miracles confirming a false doctrine.  
Now blessed be our GOD, who by the breath of His own mouth hath begun to remove the misty cloud of horrible darkness, and who hath made the beams of His truth to shine upon us. And the LORD establish our souls with His saving Grace, unto the end, and in the end,  
Amen.   

A TREATISE, Of the Sacrifice of the Mass.  
THE soul of the Antichristes kingdom is the Mass, which being abolished, the Antichristes kingdom cannot consist. Now, therefore, it followeth by due order, that I should speak of the Sacrifice of the Mass, keeping this method: first to search out if it be an ancient Service in the Church of God: secondly, to search out the definition of the Mass: and thirdly, to declare the absurdities of the Mass.  
To prove the Mass to be an ancient Sacrifice, used and approved in the Primitive Church, they allege the liturgy of Saint james, the books of Abdias, bishop of Babylon, the books of Martialis, bishop of Bordeaux, and one of the seventy 
Antiqui●….  Disciples, the books of Clement and of Saint Dionyse, the liturgies of Basill and Chrysostome, a book found in Verona, a town of Ital●…e, set forth under the name of Amph●…lochius, bishop of Iconium, the head city of Lycaonia, which describeth the life and miracles of Saint Basill. But now it is time to be ashamed of their supposititious books and legends of lies, wherewith they were accustomed to deceive simple people. These books, for the most part, are so unknown to Antiquity, that there is no mention made of them in ancient Authors. The liturgy of Chrysostome is a book falsely shrouded under his name, because in that liturgy there is a prayer conceived for the prosperity and welfare of Nicolaus the first, universal bishop. And it is known, that Nicolaus the first was not borne three hundredth year and more after the death of Chrysostome. And in the book set forth under the name of Amphilochius, a description of the life of Thomas Bekket, bishop of Canterbury, is set down, who was at least seven hundredth years posterior to the days of A●…philochius. Such legends of lies do very well agree with the kingdom of the Antichrist.  
Moreover, the form of Church-discipline used of old, will prove, that there was no such church-service as the Mass: for these who had committed great sins, by the strict discipline 
Hist. trip●…t. lib. 9 ed. 35  of the Church, were debarred, some from hearing of Sermons, others from the Prayers, and some from the Communion: but we read of no man, for the space of five hundredth years, who was debarred from the sight of the Sacrifice of the Mass, because there was no such Service in the Church for the space aforesaid. For mine own part, I found nothing in the History, that once seemed to countenance the Popish Mass, before the six hundredth year of our Lord, at what time the bishop of Centum-celle made a fabulous narration, to Gregory the first, of a man tormented in purgatory, who requested a Churchman to offer to God consecrated hosties for his relief out of pains: but this fable cannot prove the Mass to be an ancient church-service.  
Chrysostome clearly declareth the form of approaching to dinine mysteries in his time, After Sermon a deacon stood up, 
Chrysost. in epist. ad Hebr. cap. 9 Homil. 17  and cried with a loud voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Holy things do appertain unto holy persons: by which words he inviteth holy men, and such as are duly prepared, to draw near to the participation of holy mysteries, & others, who in conscience sound not themselves purged from the filthiness of their sins, he exhorteth to single out themselves, and not to approach to the holy Table. This he amplifieth by a dissimilitude of the Olympiak plays, and the holy Supper: In the Olympiak plays (saith Chrysostome) an harolde stood up, and after he had pointed out a man's name, who offered to give a proof of his valour in the Olympiak exercises, than the harolde cried with a loud voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? that is, Doth ani●… body accuse this man? can any body accuse him of theft, of lewd manners, of a base and servile condition, whereby he may be found uncapable of this high honou●…? But when a man is disposed to approach unto the holy mysteries, the Church deacon calleth not upon others to accuse him but sendeth him to the secret parlour of of his own heart, to accuse himself, and to try if he be absolved from his sin, and if he be refreshed with thè earnest-penny of the Holy Spirit, and made rich in good works. This was the form of communicating in Chrysostom's days. If there was beside this form of communicating a sacrifice also, wherein a Priest stood at the Altar, and he only did eat and drink, and the rest were only spectators and beholders of the sacri●…ce, then let them produce testimonies of Scripture, or ancient Fathers, whereby it may be proved, that such form of service was in use in the Church.  
Master Harding, foolishly singing the triumph before the victory, citeth a place of Chrysostome, as a full and perfect confirmation of the Antiquity of the Mass. Chrysostome, when he was a fellow-labourer, with Flavianus, bishop of Antiochia, he 
Chry●…ost. ad pop. An●…ioch. ho●…il. 6.  complained of the slowness of the people in approaching to the holy Communion, in these words, I see, saith he, great inequality of things amongst you: At other times, When as for the most part ye are in clean life, ye come not (to wit, to the Communion) but at Easter, though ye have done something amiss, yet ye come: O what custom is this! O what presumption is this! the daily sacrifice is offered in vain: We stand at the Altar for nought, there is not one that will communicate. The very purpose whereat Chrysostome aimeth, should make him ashamed to cite this place as a defence of the Mass: for Ch●…ysostome is reprehending the people for resorting at so few times, and in so small companies, unto the holy Supper, when as of old the people were wont to communicate every day, and therefore he calleth the lords Supper a daily sacrifice.  
The Papists are so far from reproving the people for not communicating, that they make provision only for one to eat and drink at the Altar, and not for many: and they invite not the people to communicate with them, but rather by the novelty of their new invented religion, they distinguish the Altar from the Communion table, and the Sacrifice from the Sacrament, far contrary to the custom of the Primitive Church, who by a Metaphor called the Sacrament a Sacrifice, and by the like Metaphor called the Communion table an Altar. If any man will rudely press the words of Chrysostome, express contrary to his meaning, let him understand that the like form of speaking is used in Holy Scripture, where it is said, And no 
joan. ●…. 〈◊〉  ●…an received his testimony, to wit, the testimony of Christ. The meaning is not, that no body received the testimony of Christ, but that very few received it: Even so, the meaning of the words of Chrysostome is, that very few of the people did communicate. And this hath been very judiciously marked by Master JEWEL, that worthy Bishop, in his disputation against master Harding.  
To be short in this head of Antiquity of the Popish Mass. Their bragging of Antiquity is not unlike to the Gibeonites shoes, which were old, and put on of purpose to deceive: yet 
josu. 9 12 14  were not their shoes so old, as the shoes of GOD'S people, which, by the miraculous work of GOD, lasted forty years in the Wilderness, and were not rend. GOD'S people might 
Deut. 1. 4  have bragged indeed, of ancient and unrent shoes, but the deceitful Gibeonites, they bragged, and deceived God's people with antiquity falsely pretended. Such is the antiquity of the mass, and no better.  
Before I leave this head, I will admonish the Reader, not to be deceived with old Latin transations of Grieke Authors. Socrates writeth of the favourers of Paulinus, that after he died 
Socrat. lib. 〈◊〉 cap. 15  they communicated not with Flavianus, bishop of Antiochia, but they kept Assemblies apart by themselves. Now the words of the Grieke language, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is better translated this way, Separatim conventus faciebant, than as some old Latin 
Wolfangus Musculus.  interpreters translate the words, Separatim missarum celebrabant solennia, howbeit the old interpreters by missarum solennia, understand nothing but Ecclesiastical conventions.  
IN the second head we have the definition of the Mass, to be set down, and to be examined. The Mass is called a sacrifice propitiatory, & unbloody, wherein the Priest offereth the body of the Son of God to the Father, under the forms of bread and wine, and that without suffering for the sins of the quick and the dead. From the word of Sacrifice ancient Fathers did not abhor, but they called the Holy Sacrament a Sacrifice 
The Words Sacrifice.  of thanksgiving and a commemorative Sacrifice of the death of Christ the words of Augustine are these, Hujus sacrifitii 
Augus. x faustń Manich. lib. 20 cap. 21  caro ante adventum Christi, per victimas similitudinum promittebatur: in passione per ipsam veritatem reddebatur: post ascensum Christi, per sacramentum memoriae celebratur: that is to say, The flesh of this sacrifice was promised by sacrifices of similitudes: In the suffering of Christ, it was in very deed exhibited: and after the ascension of Christ, it is celebrated by a Sacrament of His memorial. In these words Augustine distinguisheth a sacrifice prefigurative before Christ's coming, and a sacrifice commemorative after the lords ascension, from the sacrifice of Christ's body in verity, and actually exhibited upon the cross; other sacrifices point out, as types and figures, the great sacrifice of the body of Christ once offered upon the cross: but they are not that self same sacrifice, except by a figurative manner of speech. And like as the town Nicopolis was not the victory of Augustus Caesar, when he fought against Antonius 
Plutarch. in vita Anton.  and Cleopatra, but it was only a memorial of the victory: Even so, the commemorative sacrifice of the new Testament, is not the true sacrifice of Christ's body, but only a memorial of that blessed sacrifice.  
justinus Martyr had good occasion offered unto him to write of the sacrifices of Christ's Church, because Pagans slandered Christians, and called them Atheists, in regard they offered not bloody sacrifices, nor incense, unto their God: to whom justinus returned this answer, That Christians offered to GOD such sacrifices as they knew to be most acceptable to Him, to 
justinus apologia 2.  wit, the sacrifices of prayer and thanksgiving. And as concerning the creatures of God, appointed for the sustentation of mankind, we keep them (saith he) for our own use, and for the sustentation of indigent people, but we consume them not with fire. If there had been any corporal sacrifice in the Church of the body of the Son of God, under the forms of bread and wine, justinus had occasion offered unto him to have spoken of it: but he knew no such sacrifice in his time. Yea, and the sacrament of the Lords Supper is called, by justinus, a Sacrifice of 
justin. dialo. cum Tryph. iudeo.  thanksgiving, who confidently affirmeth, that prayer & thanksgiving are the only sacrifices perfect and acceptable to GOD, even at that time when the Sacrament is ministered, which putteth us in remembrance of the Lords suffering. Testimonies out of the books of ancient Fathers should be cited without fraud and deceit, and should not be wrested to another sense and meaning, than they were spoken into by the Authors. And so the word Sacrifice could offend no man, if it were spoken in such sense as ancient Fathers spoke it.  
The Roman Church should do well, so to remember the names that ancient Fathers have given to the Sacrament, that they should not forget, that Holy Scripture calleth it a Communion 
1. Cor. 10. 16. 17  of the body and blood of Christ. Then let it be such a sacrifice, wherein many participates of one bread and one cup, and thereby sealeth up, that they are all members of one mystical body of jesus Christ: but not such a sacrifice wherein the people standeth gazing and looking, and the Priest alone eateth and drinketh, and distributeth nothing unto the people. They answer, that the Priest, who offereth at the Altar, he communicateth with others, who do the like service in other places. This is but falsehood, in reasoning arising upon the deceitful handling of one word having two significations: The word Communion importeth two things: First, a Communion in religion: Secondly, a participation of the Holy Supper in one place, and an eating of one bread, and drinking of one cup: and in this second sense, it is taken by the Apostle in the 10. Chapter of his first Epistle to the Corinthians: in which sense their private Mass cannot be called a Communion.  
The second word of the definition of the Mass is propitiatory. This word doth signify a sacrifice purchasing remission of 
Propitiatory. Hebr. 9 22  sins, as the Apostle witnesseth. And this honour doth only appertain to the sacrifice of Christ, who is a propitiation for our sins, & the sins of the whole world. This ground being 
1. joan. 2. 2  once laid, that Christ is the only person, in whom the Father is well pleased with us: and Christ's sacrifice is the only means, whereby we are reconciled to God.  
In the second place, we shall consider, wherefore the word of propitiation was in so frequent use in the old Testament. The 
Exod. 25. 21  golden coucring of the Ark was called the propitiatory: likewise the tenth day of the seventh month, whereupon the High Priest entered once in the year within the vail, and into the most Holy place, it was called the day of propitiation: and the 
Levi. 23. 27 Levit. 4. 20  sinne-offeringes were called propitiatory sacrifices. To this doubt the Apostle answereth, that the law having the shadow of 
Hebr. 10. 1  good things to come, and not the very image of the things, can never, with those sacrifices, which they offer year by year, continually sanctify the comers thereunto. By these words it is evident, that the sin-offering, and the blood carried within the vail, and the golden covering of the Ark, had no power to purge the consciences of men from sin: only they were types and figures representing Christ, in whom that was to be actually performed, which was represented by those figures. And like as no prefiguration sacrifice in a proper sense could be called propitiatory: Even so in like manner, no commemorative sacrifice of Christ's death, can be called a propitiatory sacrifice, except typically, and figuratively.  
The words of Augustine, speaking of the sacrament of the Altar, in the celebration whereof, there was a commemoration of the names of many men, who were departed this life, presenteth to Papists some occasion of cavillation: for they say, that Augustine thought the sacrament of the Altar to be a propitiation: 
August. Enchirid. ad Laurentium Idem, de octo dulcitii quest.  for men who had been of a middle-ranke, that is, neither of the best, nor of the worst sort of people. But they who are well acquainted with Augustine's writings will not be easily miscarried with such Amphthologies as lurk in words. True it is, that AUGUSTINE calleth the Sacrament a Sacrifice: but in what sense? A commemorative Sacrifice, as hath been declared already. And in the like sense, he calleth the Sacrament of the Altar propitiatio, because in it there is a commemoration of the propitiatory sacrifice, which CHRIST offered upon the Crosse. His distinction of men, who are departed, in three ranks, some have been very good men, others have been very bad men, the third rank have neither been the best nor the worst sort of people, together with his doubtsome opinion concerning the estate of weak Christians, who are departed this life, presenteth no solid ground to any man to build his argument upon the testimony of a doubting author.  
The next word of the definition is unbloody. How repugnant this part of the definition is unto the former part, 
Unbloodie  wherein it was called a propitiatory Sacrifice, GOD willing, I shall declare in the last head, concerning the absurdities of the Mass.  
For one special respect Papists should speak sparingly of their unbloody hostie: for they have made it bloody by the cruel shedding of the blood of many innocent people, whom they have persecuted to the death, massacred, tormented with forms of new invented cruelty, circumueened by false and deceitful promises: and they have excogitated horrible treasons, the like whereof have not been heard since the foundation of the world: and these villainies were hatched in their hateful hearts for the establishing of their Idolatrous Mass. Vesperae siculae, may be called an unbloody Evensong: and the sacrifices offered to DIANA, in TAURICA CHERSONESUS, may be called unbloody sacrifices, with better reason than the Popish Mass can be called an unbloody sacrifice, because the service done to DIANA, albeit it began with the shedding of human blood, yet it ended with the shedding of the blood of beasts. But the cruelty of the Papists will make no such exchange, because they walk in the way of Cain.  
The next part of the definition is this: That in the Mass the Priest offereth the body of the Son of GOD to the Father. 
The Priest offereth the body of Christ.  No part of the definition is more untolerable, and more flatly opposite to holy Sripture, than this part: for holy Scripture setteth down CHRIST'S body, as the only propitiatory sacrifice, and CHRIST himself, as the only High Priest, who offered this sacrifice. And to transfer this 
Heb. 10. ●…0 12  high honour only due to CHRIST, unto a sinful man, it is a thing untolerable to true Christians, who are affectioned to the glory of JESUS CHRIST their Master and Saviour.  
But incase a mortal and sinful man will take upon him such boldness, as to offer the body of the Son of GOD in a sacrifice to the Father, let us consider, by what firebrand of the calling of GOD dare he presume so to do. Papists affirm, that when CHRIST instituted the holy Supper, at one, and the self same time, he instituted both a Sacrament and a Sacrifice, and consecrated his Apostles, and their successors, to be Priests of the new Testament, to offer up the body of Christ, unto His FATHER, under the forms of Bread and Wine: and these were the words whereby they were consecrated to 
Lue. 12. 19  this Priesthood, Do this in remembrance of me. The Apostle Paul understood the meaning of the words of Christ better than the whole Council of Trent did: and he expoundeth these words. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Do this, referring them both to Pastors and people: To Pastors, when he saith, That which I delivered unto you, 
1. Cor. 11. 23 Ibid. ver. 25  I received of the Lord: to people, when he saith, As oft as ye drink, drink it in remembrance of me. Then the Pastors do this, when they minister the Sacrament expressly according to the institution of Christ: and the people do this, when they eat and drink at the lords Table in remembrance of the Lords death. But the Apostle Paul doth not expound the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Council of Trent hath done. Moreover, if CHRIST in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, Do this, he ordained his disciples to be Priests of the new Testament, and to offer in sacrifice the body of Christ to his Father: then Christ, when he ministered the holy Supper, he offered himself in a sacrifice to the Father: (for he biddeth them do that same thing which he did) and consequently he offered himself at two diverse times, and behoved to suffer twice, as the Apostle testifieth, which is an absurd 
Hebr. 9 25 26  thing once to think such a thing.  
Further, I may boldly affirm, that the levitical sacrifices were not so far different from the sacrifice of Christ, as the Mass is different from it: The levitical sacrifices differed in many things from the sacrifice of Christ: as namely in the order of priesthood in the worthiness of the Priest, in the excellency 
Heb. 7. 8. 9 10  of the sacrifice, in the preciousness of the Tabernacle, in the glory of the vail, and most Holy place, and finally, in the virtue of the blood that was brought within the most Holy place: Notwithstanding of all these differences betwixt the levitical priesthood, and the priesthood of Christ: yet there was some agreement betwixt them, namely this, that both of them were instituted by God. But the sacrifice of the Mass, over and beside all other differences, whereby it is distinguished from Christ's sacrifice, it is not the institution of God, but a foolish invention of the brain of man. 
Under the forms of bread and wine.   
The next part of the definition that Christ's body is offered under the accidents of bread and wine, agreeth not well with the glory whereinto Christ entered by his ascension: for like as the resurrection of Christ hath glorious privileges, he being ra sed from death, death hath no more dominion over him: Even so, the 
Roman. 6. 9  ascension of Christ to Heaven hath glorious privileges: for he who ascended to Heaven, he sitteth at the right hand of the power of God, and will come again in the clouds of Heaven: and it repugneth 
Mat. 27. 64  as far to the glory of his ascension to appear again in a base similitude, as it repugneth to the glory of his resurrection to die again. But so it is, that the accidents of bread and wine are a base similitude to the blessed and glorified body of Christ to put on: yea, and base than the shape of a servant, wherewith he was clothed before his ascension. Concerning the sacrifice of Melchisedek, and their confident assertion, that in the sacrifice of the Mass Christ is offered, without suffering, I remit these questions unto the last head of this TREATISE.  
The last part of the definition of the Mass containeth, that 
For the sins of the quick and the dead.  it is a sacrifice for the quick and the dead. If it be that self same sacrifice which Christ offered upon the cross, not different from it in substance, but only in form of offering, than behoved it to be of infinite valour, as the sacrifice offered upon the cross was. But the multitude of Masses said for the relieving of one soul out of purgatory declareth, that there is not infinite and perfect valour in the sacrifice of the Mass: Ergo, it is not that same sacrifice in substance which Christ offered upon the cross: Even as a Physician, who adhibiteth a plaster unto a wound, having full virtue to cure the wound by once applying it, he will not apply it the second time, because the wound is perfectly healed by one sole application: Even so if the Mass had perfect valour to save, as the sacrifice of Christ offered upon the cross had, what need were it to say many Masses for the relief of one sou'e out of purgatory?  
Moreover, if they offer a sacrifice for the dead, it is not for them who hath died in infidelity & misbelief, for their souls are buried in Hell, and there is no redemption out of that everlasting 
Luc. 16  prison: But they offer sacrifice for weak Christians, of whom notwithstanding holy Scripture saith, that they die in the Lord, they rest from their labours, and their works follow them: so weak 
Apoc. 14. 13  Christians, when they die, their souls are not carried to purgatory, to be tormented, but unto the place of rest, and refreshment, and retribution of all the good things which they have done, like as the Lord hath freely forgiven them all evil which they did in their life time, because they have repent, and believed in Christ their Saviour.  
The offering of sacrifice for the dead, do not only presuppone purgatory, but also that some help may be procured by them who are alive, to shorten or to mitigate the pains of them who are departed this life. This opinion also repugneth to Holy Scripture, which admonisheth us to seek the Lord in a time when he may be found, that is, to seek the Lord in our life time, for it is 
Psalm. 32. 6  untimous seeking of the Lord after the soul be separated from the body. Some men seek the Lord in a wrong place: some seek him in a wrong manner, and some seek him in a wrong time, as the foolish Virgins did. But of all sort of seekers of the Lord, they are most unfortunate, who seek him in a time when he cannot be found, and when the door of his wedding chamber 
Mat. 25. 10  is shut and locked. For others, who have sought the Lord in wrong places, that is, in the synagogue of Satan, where nothing was taught but a doctrine of lies, and they have sought God in a wrong manner, invocating Saints, and worshipping Images: yet afterward, when they have received better instruction, they have sought the Lord in a right place, and in a right manner, and have found the Lord: but they who seek the Lord in a wrong time shall never find him.  
IN the last head of this Treatise, I promised to speak of the 
The absurdities of the Mass. 1. Absurdity. The Canon of the mass  absurdities of the Mass, which albeit they be many in number, yet I shall reduce them unto a few heads. First I begin at the blasphemous Canon of the Mass, whereunto the Council of Trent hath given such a glorious testimony, that it is perfect, absolute, void of all error, and therefore not to be changed, or abrogated. I call the Canon of the Mass, that rule which prescribeth what should be said or sung in the Popish liturgy or Mass. It is not a work composed by one author, but rather a rhapsody patched up by many authors, and especially by Popes. Celestinus devised the preamble or introit to the Mass: Gregorius added kyrie eleson: Telesphorus, gloria in excelsis Deo: Gelatius the first, 
Platina in vita Xifti 1.  the Collations: Pelagius, a commemoration of the dead: Leo the third added incense: Innocentius the first, added the pax: Sergius the first, ordained agnus Dei to be sung: other parts and members of the Mass are assigned to their several authors and inventors. In it the Priest is commanded to bow himself before the hostie, & say, I worship thee, I glorify thee, I praise thee. Can there be any Idolattie more monstrous than this? for like as GOD hath appointed some creatures to lead us to our God in so far as he is our Creator: even so he hath appointed other creatures to lead us to our God in so far as he is our redeemer. Now like as it is Idolatry to subsist in the Sun, Moon, and stars, and to worship them, because they are but creatures, leading us to the knowledge of God our Creator: Even so it is horrible Idolatry, to worship the bread and wine in the Sacrament, because they are but creatures, appointed by God to lead us to the knowledge of God our redeemer.  
Moreover, in the Canon of the Mass, the Priest is commanded to pray such prayers as import that He is a Mediator betwixt Christ and his Father: for he beseecheth GOD to receive the oblation which he offereth, and in all things to make it blessed: Now the oblation which he offereth (as they affirm) is the body of Christ. And shall a sinful Priest be a mediator betwixt Christ and his Father? here they forget the doctrine of Augustine, who saith, that the Mediator of Intercession prayeth for us, but no man prayeth for Him. And to the end it might appear 
Augu. cont. Parmen. li 2 cap. 8  the they are countenanced by antiquity, they insert some prayers used by holy Fathers in time of celebration of divine mysteries, but by a deceitful transposition of their words, they utterly pervert the right sense and meaning of the words of the ancient Fathers: as namely, when Ambrose saith, Command thou these (to wit, oblations) to be carried by the hands of thine holy Angel unto the 
Ambr. de Sacr. lib. 4 cap. 6.  high Altar in Heaven. Ambrose spoke of the bread and wine, that God would vouchsafe upon those elements the high honour, that they might represent unto us the blessed body & blood of Christ, which was like unto an elevation of the elements unto the Heaven. But by a deceitful transposition of the words of Ambrose, & inserting them after the words of consecration, they ordain their sinful Priest to pray for the body of the Son of God, which is a notable abusing of the words of Ambrose.  
Likewise, in the Canon of the Mass there is invocation of Saints, far contrary to the ancient custom of the Church: who albeit they made a reverend commemoration of the names of holy men, when they celebrated divine mysteries, yet they invocated them not, as Augustine clearly testifieth, saying, The names of Martyrs are commemorated in their own place and order, as men of 
August. de ●…iuitat. Dei, li. 22. ca 10  God, yet are they not invocated by the Priest who offereth sacrifices.  
The second absurdity of the Mass, consisteth in the very grounds thereof, which I refer first to the superstition of some 
2. Absurd. the grounds of the mass  Christian people, who had a zeal to God, but not rightly ordered with knowledge. Some Christian people were so superstitious, that they were not content to eat the Communion bread at the holy Supper in the Church, but also they carried a part of it home to their houses, & they ate it secretly in their chambers. 
〈◊〉. C●…la.  Of this the defenders of the Mass inferreth, If it was lawful for them to communicate alone in their chamber, much more is it lawful for the Priest to communicate alone in the Church. Upon such sandy ground is the Popish Mass builded. The second ground of the Mass is the timorous minds of simple people, who being informed by their deceiving teachers, that they might have like benefit, with less hazard and danger, by seeing of the sacrifice, as they had by participation of the Sacrament. The people began to loath the frequent resorting to the holy Sacrament, and they came to see the sacrifice of the Mass. Both these grounds of the Mass are abuses of the Lords holy Supper. In the first ground, that which Christ commandeth to be presently eaten in remembrance of him, a part thereof is reserved, to be eaten in the chamber, 
Luc. 22. 19  contrary to Christ's institution, as is already declared. In the second ground, the Apostolic precept is neglected, which commandeth us to try ourselves, and so to eat & drink at the Lords table: 
1. cor. 11. 22  but he forbiddeth us not to approach to the Lords holy table, if we be duly & rightly prepared: neither giveth he allowance to this new form of communicating, that the people shall stand only gazing and beholding, and shall communicate by the mouth of the Priest alone. They who brag of antiquity, and follow new invented toys, they have no honour by their bragging.  
The third absurdity of the Mass, consisteth in the rotten pillars, 
3. Absurd. the pillars of the mass  whereupon the Mass standeth, to wit, Trans substantiation and Purgatory: for incase the bread be not changed into the substance of Christ's body, the priest cannot offer Christ's body to His Father. And incase there be no souls tormented in Purgatory, how doth the priest offer a sacrifice for the dead? So it is manifest, that these are the two rotten pillars upholding the Mass. I shall refute the doctrine of Transubstantiation (GOD willing) in its own place: for the present, I say, If there be Transubstantiation in the holy Sacrament, then is the spirit of man corporally fed, and the body of Christ is eaten by many in the Sacrament, to whom he is not promised in the Word, which is an absurd thing once to imagine it. And if such a place as Purgatory had been, than Christ, who hath revealed unto us all 
joan. 14. 2  things necessary to be known, he would have revealed that mystery also unto us. But Christ hath told us of the pleasures of Heaven, and of the terrors of Hell, but never a word of Purgatory. 
Mat. 10. 28  If a house, builded upon sandy ground, and leaning unto rotten pillars, can stand, then possible the Mass also may consist and stand: if not, the Mass also is in danger to fall.  
The fourth absurdity of the Mass, is a vile abusing of places of holy Scripture, for upholding the sacrifice of the Mass. In the 
4. Absur. a vile abusing of places of holy Scripture. Gen, 14. 18  old Testament, they confirm the sacrifice of the Mass, by the fact of Melchisedek, who brought forth bread and wine to refresh the weary army of Abraham: but not to offer these elements in a sacrifice to God. And the ancient Fathers, who translate the Hebrew word (obtulit) in stead of (protulit) yet their opinion is, that Melchisedek offered bread and wine to Abraham for his refreshment, but not to God in a sacrifice. But suppose the words of Moses did sound to that sense, that Melchisedek offered a sacrifice of bread & wine unto God, What belongeth that to the sacrifice of the Mass, wherein they say, that bread and wine is not offered unto God, but the very body of Christ, under the accidents of bread and wine? This was not the sacrifice of Melchisedeck. Also, the words of the prophesy of Malachi are miss rably abused, for confirmation of the sacrifice of the Mass whereas he saith, For from the rising of the Sun, unto the going down of the same my Name is great among the Gentiles, and in 
Malac. 1. 11  every place: ncense shall be offered unto my Name, and a pure offering: for my Name is great among the Heathen, saith the LORD of hosts. The Prophet expoundeth his own meaning so clearly, that there is no need of any other commentary for he is speaking of the calling of the Gentiles to the kingdom of God, and under one point of the true worship of God: namely, invocation of his blessed and glorious Name, he comprehendeth all other 
Tertul. contra Martion. lib. 3. Chrysost. orat. 2. adverse. judeo. Euseb. de demonst. evang. li. 1. cap. 6 justin. dial. cum Triph. judeo.  points of God's worship, such as faith, obedience, and confession of God before men. Tertullian, Eusebius, and Chrysostona, expound this pure sacrifice to be prayer and thanksgiving unto GOD. justinus Martyr, citing this place of Malachi, affirmeth, that this prophesy was performed at that time, when Grecians and Barbarians, Hamaxobii, and Nomades, and Scenitae, offered prayers and thanksgiving unto GOD, the Father and Creator of all things, in the Name of JESUS, who was crucified.  
In the new Testament, besides the words of Christ spoken at the institution of the holy Supper, where of I have spoken already, two other places are mightily abused: First the place of the Epistle to the Hebrews, chap. 8. vers. 3. For every high Priest is appointed to offer gifts and sacrifices: wherefore it is necessary, that this man have somewhat also to offer. What is in this place, that countenanceth the sacrifice of the Mass? Like as every priest was furnished with an offering: even so the High priest and Bishop of our souls, CHRISTIESUS, he had an offering, to wit, his blessed body, which he offered for our sins: But papists refer this place to an offering, which every priest must offer presently, so long as he enjoyeth the honour of his priesthood: and therefore (say they) seeing CHRIST offereth no external sacrifice in Heaven, he must do it in earth, by the sacrifice of the Mass: But the very Grammar refuteth them, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is a word of the preterite, and not of the present tense, and importeth, that CHRIST hath already offered a sacrifice for our sins, which hath no need to be iterated, because it hath perpetual virtue to save them that believe. Another place of the Epistle to the Hebrews, chap. 13. vers. 10. they abuse, wherein it is said, We have an altar, whereof they have no power to eat, who serve in the tabernacle. Here (say they) mention is made of an altar: therefore in the Church there must not only be a Communion table, but also an altar, in a proper sense to offer CHRIST'S body upon it. To this I answer, That in the new Testament, like as there is but one high priest, and one propitiatory sacrifice: so in like manner, there is but one altar, even jesus Christ, who is in Heaven, and in whom our spiritual sacrifices are acceptable unto God, as the Apostle Peter saith, Be you made a spiritual house, an holy priesthood, to offer spiritual sacrifices acceptable unto God, by jesus Christ. 1. Pet. chap. 2. vers. 5. Of this Altar, to wit, Christ, the jews, who were miserably addicted to the ceremonial law, they could not be partakers: for by adhering to shadows, they neglected to embrace the verity, represented by those shadows, after it was indeed exhibited unto the world. In the book of the Revelation we read of an Altar in Heaven, under which the souls of them who were slain for the word of GOD do repose: (Apocal. chap. 6. vers. 9) This is not a material altar, because it is in Heaven: but this Altar is Christ, under whose shadow the souls of the Godly find comfortable refreshment. And Ireneus, in express words, saith, Est ergo Altare in Coelis: illue 
Iren. advers. Valentin. lib. 4. ca 34  enim preces nostrae diriguntur: that is, Therefore our Altar is in Heaven, for thitherto our prayers are directed. The Roman Church would deceive us in this point, as Zebul of old deceived Gaal, the son of Ebed: when Gaal saw men coming from the mountains, Zebul answered, The shadow of the mountains seem men unto thee: (IVD. CHAP. IX. VERS. XXXVI.) Even so, when holy Scripture speak of Christ the true Altar, they would persuade us, that Scripture is speaking of a material altar, such as is among them.  
The fifth absurdity of the Mass, is a contradiction to itself. In the description of the Mass there are two manifest contradictions: 
5. Absurd. contradiction to itself.  First it is called a sacrifice propitiatory, and unbloody: which two things are so opposite, that they cannot consist together, because the Apostle (in the ninth chap. to the Hebrews, and the 22. verse) saith, Without shedding of blood there is no remission of sins. secondly they say, that in the Mass the body of Christ is offered, without suffering: & these two things also are so flat contradictory one to another, that the Apostle continually joineth suffering with offering, in so much, that he saith, If Christ had offered himself often, he behoved also to have suffered often. Heb. chap. 9 vers. 25. and 26.  
The sixth absurdity, is a foolish multiplication of unprofitable 
〈◊〉. Absur. Foolish ceremonies multiplied in the mass  ceremonies, both before the Mass, and in the celebration thereof with neglecting the essential rites of the Sacrament instituted by CHRIST himself, such as breaking, distributing, eating, etc. for in their sacrifice, that which they broke in three pieces, to represent the threefold estate of Christ's body, dead, buried, and risen again from death: (by the ordinance of Pope Sergius the first) this bread (I say) which they break, they distribute not, and the bread which they distribute in the Sacrament to the people, they break it not. These essential rites being laid aside, they have invented many unprofitable ceremonies: as namely, before the celebration of the Mass, vestments, Altars, Altarclothes, Corporasses, Paxes, Torches and Candles, and many other preparations. In the very action and celebration of the Mass, are diverse hist●…ionicall gestures of the Priest, to lift up his eyes and cast them down again, to spread abroad his hands, and to close them again, to warble with his fingers, to bow down, to bend up, to turn from the right hand to the left, and from the left hand to the right, with many other unnecessary ceremonies. All these they count ceremonies of signification, representing vivelie the passion of CHRIST. But it appertaineth unto GOD, to institute ceremonies of signification, who can seal up by them some inward grace in men's hearts. The Church may content themselves with ceremonies of order, as the Apostle writeth, in his first Epistle to the CORINTHIANS, in the fourteenth chapter, and fortieth verse thereof, where he saith, Let all things be done honestly, and by order.  
The seventh & last absurdity, is the unhappy consequences of the Mass: Albeit they be many, yet at this time I reduce 
7. Absur. The consequences of the Mass.  them to three heads. First, prohibition of marriage to men in spiritual offices, is a consequent of the Mass: for albeit in the Council of NICE this matter was seriously v●…ged, and JEROME, in the fury of his disoutation against JOVINIAN, speaketh not so reverently of marriage as became him: yet this prohibition prevailed not fully, until the sacrifice of the Mass was received and established: Then it was thought meet, that like as married persons, for prayer and fasting, (I. CORINTH. CHAPTER VII. VERSE V.) should abstain, for a short time, from matrimonial fellowship: In like manner, these, who are called to a continual exercise of praying, and sacrificing, they should also continually abstain from the bed of marriage. So that prohibition of marriage, to men in spiritual offices, attended the Mass, as a Page doth his master. And Popes, such as SIRICIUS, CALIXTUS, GREGORIUS the seventh, etc. did urge prohibition of marriage with no less vehemency, than they did the establishing of the Mass.  
The second consequence of the Mass, is a miserable abusing of the people of GOD, because by this sacrifice, for the most part, the people were bereaved of the preaching of the word, and the ministration of the Sacraments, the very ordinary means, whereby the Kingdom of GOD is builded amongst them: The word was seldom preached, and in very unfruitful manner, and mixed with fables and lying miracles, borrowed out of legends, not worthy to be read: and the holy Sacraments were seldom ministered, and with filthy addition of ceremonies, invented by the brain of man, to Baptism, and a sacrilegious withholding from the people, the cup, in ministering unto them the holy Supper: and so the fountains of living water were stopped, and cisterns were opened, and the wholesome food of GOD'S people was turned into ashes: and in stead of preaching GOD'S word sincerely, all church-service was turned into a dumb guise of the Mass: and in reading of prayers and passages of Scripture, into an unknown language: so the people, for fault of good instruction, withered as grass, when it is not refreshed with dew and rain: Yea, and SALOMON saith, Where there is no vision, the people decay, PROV. 29. 18.  
The third, and most venomous consequence of the Mass, is procession and adoration: for hosties, consecrated in time of Mass, although not broken and eaten, they are counted CHRIST'S body, and carried about in procession, and worshipped. This was not the ancient custom of the Church: for the sacrament consisting in the action and use thereof, so long as the blessing, and the actions of breaking, distributing, and eating lasted, the bread was counted holy, and represented the blessed body of JESUS: but after these holy actions were ended, the rest of the bread, that was not used in the Sacrament, it was distributed to the poor: but it was not kept in boxes, to be carried in procession, and to be adored and worshipped by ignorant people.  
And of all things, that are deficient in Popery, I have of●… times observed, that antiquity, whereof they principally brag, is most deficient and lacking in them.  
The ground of Popish procession, no doubt, was the sending of the Sacraments to those who were sick and absent by some 
justin. apol. 2.  necessity. But they read not in JUSTINUS, nor in any other ancient writer, that people who met the deacon carrying the Eucharist to sick persons, fell down upon their knees, and worshipped it. This abominable idolatry, more vile than the idolatry of the Gentiles, was not of ancient time in use in the Church.  
Now the LORD, who hath redeemed our souls from death, and who hath called us from darkness unto His marucilous love, establish our souls in the truth of GOD, through CHRIST JESUS our LORD,  
AMEN.   
FINIS.   

THE VIII. CENTURIE.  

CHAP. I. OF EMPERORS.  

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 Sophia, were abolished by the commandment of Philippicus. Constantine Bishop of Rome declared the Emperor an heretic, and commanded, 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 Ihonne 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.  
LEO ISAURUS reigned twenty four years: great commotions were in his time, both in Church and policy: In church-affairs, he was an hater of Images, and burnt images made of wood, other images he melted, and misfashioned: against whom Gregorius the second, puffed up with antichristian pride, he opponed himselfen, ●…t 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: he 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 emperors obedience. And when the bishop of Rome saw that the Emperor had great business in wars against the Saracens, he thought it a sit occasion to draw the dominion of Italic unto his own subjection: and 
Hist. Magd, Cent. 1. cap. 3.  therefore, with advise of his Clergy, he both excommunicated the Emperor, as a destroyer of the images of the Saints, and disauthorised him of his Imperial sovereignty, So early began the increasing grandeur of the Antichrist, to send forth the thuńder-boltes of cursings against the anointed of the Lord. In this emperors days the Saracenes passed over the straits, invaded the kingdom of Spain, slew Rodericus king of Goths, and his son, and put an end to the kingdom of the Goths in Spain, after they had reigned 346. years: and being incited by Eudo, Duke of Aquitania, they marched towards France: but 
Platin. in vit. Greg. 2.  thorough the valour of Carolus Martellus, a man of noble birth in France, they were so encountered, that three hundredth thousand, and threescore and ten thousand Saracenes 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 zonaras 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 tithings of his death, when he went to fight against the Arabians, & 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 in Constantinople, anno 755. wherein the worshipping of images was damned, as shall be declared (God willing) in its own place. In this emperors days were wars betwixt the kings 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 so by continual imploring the help of the Nobles & Kings of France, the lombards were utterly fubdued, the chair of Rome was enriched, the revenue of the Emperor of the East was impaired, and a ground was laid of the advancement of the kings of France to the Imperial dignity. In this emperors days the Turks, or Schythians, invaded the Armenians, and molested the Saracenes, and some countries of Asia minor, in end they accorded with the Saracenes: But this agreement could not be perfected without 
Platina in vit. Steph. 2  condition, That the Turks in Persia should undergo the name of Saracenes, 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 the wise men of Persia, called Magis, and Maurophori Persae: they persuaded both themselves, and others also, That if any man would fallen all that he had, and throw himself headlongs from the walls of the cities, his soul should incontinent be tranfported 
Funct. comment. lib. 8  to heaven. So prone and bend is the corrupt nature of man to lean upon vain hopes, and to belceve promises which GOD hath not made.   

LEO the son of COPRONYMUS.  
Lo the son of Constantinus Copronymus reigned 5. 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, Strateius, and Theophanes, for worshipping of images. The superstitious writers of the history of this time, such as Zonaras, and Paulus Diaconus, reckon the aforesaid persons in the Catalogue of holy Confessors: But Christ, he will never count them to be His martyrs, who fight obstinately against his truth, even unto the death: neither will He count them to be His Confessors who suffer justly inflicted punishment for 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 7. years. And Irene on the other part, taking this indignity done unto her grievously, she spoiled her son both of his eyes, & of his Empire, cast him into prison, where he died for heart grief: and she reigned again 4. years after her sons imprisonment: So all the years of the reigns of Irene & her son, conjunctly and ●…euerally, first & last, were 21. years. This Empress was superstitious, malicious, crafty, & infortunate. She was a superstitious defender of the worshipping of images. A malicious & venomous hater of the name of Constantinus Copronymus, whose dead body she commanded to be brought out of his grave, to be burnt with fire, resolved into ashes, and to be casten into the sea. (albeit Constantine was her own father in law) The mercies of the wicked 
Proverb. 12  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 worshipping of images, & sending them in ships to the places from whence they came: For before the days of Constantinus Copronymus, the town of Constantinople, by famine & pestilence, being besieged 3. years by the Saracens, was miserably dispeopled, so that 30000. of the people of Constantinople died. But Copronymus, for repairing of that loss, sent 
Platina in vita Greg. 2  for strangers, and replenished the town with new inhabitants. These strangers she sent back again, to the places from whence they came, especially, because in populare commotion they had 
Funct. comment. in chron. lib. 8  set themselves in arms, and minassed the Father's 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 extenuate in her time, that it was rather like unto a shadow, than unto an Empire. So that in the subsequent history I will forget (after a manner) the Emperors of the East, and make mention of the Emperors of the West. Now, Irene was deposed, and banished, by Nicephorus, who reigned eight years after her banishment.    

CHAP. II. Of Popes, patriarchs, Pastors, and Doctors.  
AFTER Pope SERGIUS succeeded JOANNES 
Jhonne the six●….  the sixth, and continued three years and three months. And after him Pope joannes the seventh continued two years and seven months he lived in the days of justinian the 
Jhonne the seventh.  second, who sent Ambassadors unto him for procuring an union betwixt the Churches of the East and the West, because they differed in opinions concerning the Canons of the sixth General Council, wherein prohibition of marriage to men in spiritual offices, was disallowed, and the Patriarch of Constantinople was equalled in authority to the Patriarch of Rome. These Ambassadors aforesaid returned from Pope Ihonne the seventh without any answer: which proud carriage, or as others do think, a cowardly form of dealing all writers do vituperate. And after him succeeded Sisinius, who continued not above twenty days in his Popedom. 
Sisinius.   
After Sisinius succeeded Constantine the first, and governed seven years, and twenty days. His Popedom was vnd●…r the 
Constantine the first.  reigns of justinian the second, Philippicus, and Anastasius. The Emperor justinian supported him against Foelix bishop of Ravenna, who had refused to pay to the bishop of Rome the sum of money imposed to him in time of his ordination: so that Foelix was taken prisoner, by the emperors Admiral, and sent to Constantinople, where his eyes were put out, and he was banished to Pontus. Against the Emperor Philippicus, he contended, as one having authority to raze the name of the Emperor out of charters, as hath been already declared. This is the Pope who was made judge betwixt the bishops of Ticinum and Milan, who contended for superiority: And Constantine eximed the bishop 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, 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, & continued sixteen years, nine months, and eleven days. He lived under 
Gregorius the second.  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 He speria, 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.  
Gregory the third governed ten years, eight months, and 24. days, and followed the footsteps of his predicessor, both 
Gregorius the third.  in advancing the doctrine of the 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 the letters of Gregory, to support the distressed estate of the Church of Rome, he persuaded Luitprand to desist from molesting and besieging the town of Rome.  
After Gregory the third succeeded Zacharias the first, and continued ten years, four months, and four days: In antichristian 
Zacharias the first.  pride he surpassed all his predecessors, distributing the kingdoms of the world at his pleasure: For he procured, that Pipinus, the son of Carolus Martellus (who was but a subject, and a ruler of the kings house) should be anointed king of France, and that Childericus, the lawful successor of the kingdom, 
Funct. comment. in chron. lib. 8  should have his head shaven, and be thrust into a Monastery. Likewise he procured, that Carolomannus, the elder brother of Pipinus, should be a Monk of the Order of Saint Benedict, in the Monastery of Cassinates. Rachis also, king of lombards, after he had reigned four years, gave over his kingly authority, and entered into 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, government, and carriage of Stephanus the second, if the Lord please.  
AFTER ZACHARIAS succeeded STEPHANUS the second, and ruled five years, & one month. In his time Aistulphus, 
Stephanus the second.  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. Aistulpbus in Papia the chief city of the 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 reaved 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-poles, appertaining to the Emperor of the East, and which they enjoyed since the death of Narses 170. years. In so doing, there was 
Tlatina in vita Step. 2  such bargaining betwixt the kings of France and the pope's, 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 
Acts 12.  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 dominions of Ravenna and Pentapolis, which duly appertained to the Emperor 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: INPRIMIS, 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, Humanam, Aesium, Sempronii Forum, Mons Feretri, Urbium, Balmense territorium, calas, Luceolos, Eugubium, together with the Castles and Lands appertaining to these towns, to wit, the Provinces called in our time Romandiola, and Marca Anconitana, and of old Aemilia, Flaminea, and Picenum. Thus we see what a rich reward the chair of Rome obtained for their defection from the Emperors 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 second 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, he suffered Pipinus, and Charles his son, to kiss his feet, and to hold his stirrup, and to lead his horse by the bridle: 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.  
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 
Paulus the first.  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 Aistulphus king of Lombardes' died, and Desiderius the last king of Lombardes' reigned in his stead.  
Constantine the brother of Desiderius king of Lombardis succeeded 
Constantinus the second.  to Paulus the first, a man admitted to the popedom before he had 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 4. years, 5. months, and 27. days: he gathered a Council at Rome, 
Stephanus the third.  in the which 12. bishops of France, sent thither by Charles de Mame, were present, with the bishops of Italy, who disauthorised Constantine his predecessor, & annulled all his decrees. Likewise, they damned the 7. 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 getteth allowance. And it was thought, that God and the Saints were in deterior case, than mortal Princes, incase that images might be made to represent mortal Princes, but not to represent God and his Saints. It was rumoured in this pope's time, that Charles 
Platina in vita Steph. 3  king of France was of intention to marry Bertha, the daughter of Desiderius king of lombards. Stephanus fearing lest this marriage should undo the friendship lately contracted betwixt the bishops of Rome. and the kings of France, dissuaded Charles from the marriage aforesaid, as if the marriage of a woman of the kindred of the lombards, were a mixing of darkness with light, and of Belial with CHRIST. And the minassing 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, 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 chaite of Rome by the marriage of princes.  
After Stephanus the third, succeeded Adrian the first, and governed 23. years, ten months, and seventeen da●…es. In his days Charles the Great came into Italy with an army, and banished 
Adrianus the first. Platina in vita Adti. 1  Desiderius king of lombards, his wife, and children, to Lions in France, and utterly suodued the kingdom of the lombards, which had continued in Italy 204. years. Now in the year of our Lord 776. this kingdom was abolished & 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 interjacent betwixt Luca and Parma, with the Dukedoms of Spoleto and Benevento. This being 
Funct. comment in chronol li. 〈◊〉  done, 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 Carolomannus 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 the time of Adrians' 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 sprang up by occasion of the disease of Constantinus Copronymus, the father in law of the Empress Irene.  
To Adrian succeeded Leo the third, and governed 21. years: he was hated by Pascalis and Campulus, who lay in wait for him 
Leo the third.  at the Church of Saint Sylvester, threw him down to the ground, spoiled him of his pontifical garments, beat him with many strokes, and finally, cast him into prison and bands: but he escaped by the means of a cubiculare, named Albinus, & lurked in the Vatican until the time that Unigisius, duke of Spoleto, convoyed 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, that 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, and swore, that he was innocent of all the crimes objected against him: 
Hist. magd. Cent. 8. c. 10  and so he was absolved: & Pascalis & Campulus, the friends of the late deceased pope Adrian, were counted worthy of death: but pope Leo intercided 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, without advice of the Emperor of the West, and without receiving investment from him.  
THE patriarchs of Constantinople in this CENTURIE, were 
patriarchs of Constantinople.  placed and displaced according to the changeable conceits of the Emperors. Under the reign of justinian the second, Cyrus was Patriarch, whom Philippicus removed, and advanced one named Ihonne, who had foretold, that he should be made Emperor. This Ihonne 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, because he allowed the worshipping of images.  
To him succeeded Anastasius, 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 damn images: but afterward he was found to be a maintainer and allower of them. The Emp. 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 trailed through the town with a cord, & casten into a pit, where the bodies of malefactors were accustomed to be casten.  
After him succeeded Nicetas, a man unlearned, & advanced by the Em. 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 repent: & under the reign of Irene entered into a Monastery, & lamented, that he had consented to the abolishing of images. The vain repentance 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 at the second Council of Nice, and gave allowance to the adoration of images.  
The prevailing power of the Saracenes in Alexandria, Antiochia, and Jerusalem, did so obscure the names of the patriarchs of these cities, that I have no remarkable thing to write of them in this CENTURIE.  
IN this declining age, wherein spiritual grace daily decayed, 
Of Pastors and Doctors.  and nothing increased except an heap of earthly treasures, which God permitteth to be powered 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 alearned 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, and worshipping of Images, and prohibition of Marriage.  
Bonifacius was a man borne in ENGLAND, in a place near adjoining to EXCESTER: he was familiarly acquainted with five pope's, to wit, with pope Constantinus the first, Gregorius the second, Gregorius the third, Zacharias the first, and Stepanus the second: 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 travels tended to this, to bring the people of ENGLAND, Germany, and France, to the subjection of the Roman bishop, and to a conformity to the superstitions of the Roman Church. In the name, and at the commandment of pope Zacharias, he disauthorised 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, 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.  
Damascene, a superstitious Monk, the disciple of Cosinas, lived 
joannes Damascenus.  under the emperors Leo and Constantinus Copronymus: he was a long time in company of the Saracenes, and with the prince of Saracenes he went to the sepulchre of Mahomet, and like unto a timorous body, worshipped the bones of Mahomet, fearing to 
Hist. magd. Cent. 8. c. 10  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 Constantinus Copronymus. It is written by Ihonne patriarch of Jerusalem, in the history of Damascens life, that the prince of Saracenes 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 Saracenes 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 incase a miracle had been wrought in his own person, by prostrating himself before an image, Damaescene 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, of the kindred of the lombards, became a Deacon in Aquileia: he was carried captive into France, in the 
Paulus Diaconus.  days of Charles the Great, who besieged Papia, banished Desiderius, and made an end of the kingdom of the lombards. 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 K. Charles pitying him for his learning, was content that he should be banished to the I'll of Diomedes. From thence he fled, and came to Beneventum, where Arachis was dwelling, who had married Adelperga, the daughter of Desiderius. In his palace it is thought he writ his six books, De rebus gestis Longobardarum. After the death of Arachis he came to the Monastery called Cassinense, where he ended his life.  
Beda, a man borne and brought up in ENGLAND, was called venerable, and was in great account in his time. Only he was 
Beda.  miserably entangled with deceitful antichristian errors, universally overspread in his days, such as invocation of Saints, worshipping of Relics, opinion of Purgatory, and of support that might be had by saying of Masses. 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 
Albertus Gallus, with some learned men of Scotland, witnesses to the truth of God.  dissolved, and to be with Christ.  
Albertus Gallus, a Bishop in some part of France, a learned and godly man, opponed himself mightily to Bonifacius, the foote-groome of the Roman Antichrist, with whom concurred two jearned 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 a lawful Assembly, and gave power to his foote-groome Bonifacius, 
Hist. magd. Cent. 8. c. 10  to depose them, & procured at the hands of the king of France, that they should be casten into prison, and bound with bands, 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, Joannes Mailrosius, and Claudius Clemens, learned men of Scotland, sent by king Acha●…us, to Charles king of France, and the first professors of learning, in the Academy founded by Charles the Great in Parise: these two likewise were disliked of the Roman Church, because they could not assent to all the superstitions of that Church in this age so miserably deformed.   

CHAP. III. OF HERETICS.  
MANY were counted 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 
Foeliciani.  namely, they who called Christ, in his human nature, the adoptive son of God. This wicked heresy repugneth unto the Celestial Oracle, which the three Apostles heard in the holy mountain, This is my well-beloved son, in whom I am well pleased. 
Matth. 17 2. Petr. 1  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.   

CHAP. FOUR OF COUNSELS.  
IN the year of our LORD 712. a Council was assembled at LONDON, where ‛ Bonifacius 
A Council at LONDON  was present, and Brithuvaldus the chief Prelate of ENGLAND, and the kings of Saxons domining in ENGLAND were commanded under pain of cursing to be present at this Council. The purposes intraited 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 form of service did agree with the written word of God, or not. This was counted a sufficient firebrand for bringing images into places of Adoration, and for worshipping them (especially the image of the Virgin Marie) that Eguvinus, a superstitious Monk in England, of the Order of S. Bennet, who afterwards was made a Bishop. He affirmed, that the Virgin Marie appeared unto him in a dream, & declared, that it was her will that her image should be set up in Churches & 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 entraited 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. Always, a ground was laid, whereupon followed a building of the doctrine of Devils.  
ABout the same time, that is, about the year of our LORD 712. it is supposed, that the Emperor Philippicus gathared 
The Council of Constantinople under Philippicus.  a Council at Constantinople, for undoing of the sixth General Council, in the which the error of the Monothelues was condemned, and that he did this according to a promise made to a monk named Ihonne, who foretold him that he should 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 effigies to be pictured in the porch of the Church of Saint Peter at Rome, but also procured that the emperors name should be razed out of Charters, and that his effigy should not be engraven in any kind of coined metal. Also it is clear, that Philippicus removed Cyrus from his office, and placed in his room Ihonne, who foretold him that he should be Emperor.  
IN the year of our LORD 714. pope Gregorius the second 
A Council at Rome, assembled by Gregovius the second. ☞ Sigebert. in Chron.  assembled a Council, in the which two bishops of Brittany, to wit, Sedulius, and Fergustus, were present. It was ordained, that Masses should be cel●…brated publicly in Temples, which custom was not in use before. In the second Tome of Counsels, this Synod is referred to Gregorius 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 the relict of a presbyter or a 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 cosines, or a woman whom by theft or ravishing he hath led away. And that no man should consult with enchanters and sorcerers. And that no man should violate the mandates of the Apostolic chair: no, not in a matter of an hair.  
GREGORIUS the third, after he had received a mandate from the Emperor Leo, concerning abolishing of images, 
A Council at Rome, assembled by Gregorius the third.  he assembled a great Council at Rome, of 903. bishops: in the which the Emperor Leo was excommunicated, and deprived of his Imperial dignity. Here mark the tyranny and fierceness of the Antichrist, who gave such authority to a Roman preacher, to dismount the monarchs of the world from their royal thrones? Yet Gregorius the third attempted such high matters, because the Em. Leo had disallowed the worshipping of images. Likewise, by his instigation the whole countr●…y of Italy refused to pay tribute to the Em. Now is the banner of the Antichrist displayed against the Emp. and this is a forerunning token of the hateful inimirie which is to ensue betwixt the pope's and the Emperors which (God willing) shall be declared in i●…s 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 742 and in time of the reign of Charles the Great, and under the popedom of Zacharias the first, 
A Council holden in France, ●…y Bonifacius Arch-bish●…p of Mentz.  Bonifacius Archbishop of Mentz assembled a Council of the bishop's pre●…byters, 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 yeerelie, and that Clergy men should not put on armour, and go to warre-fare, except one or two bishops, with their presbyters 
Canon 1.  and chaplains, to prescribe penance to them who should happen to confess their sins: And that hunting and halking, and such idle pastimes should not be used by the Clergy.  
That every presbyter shall be ready to give account of his 
Canon 2  ministery 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.  
That none uncouth bishop or presbyter be admitted without 
Canon 3  the trial and allowance of a Synod.  
That presbyters and deacons be not clothed as seculare 
Canon 4  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.  
That every bishop have a care within his own bounds to 
Canon 5  abolish all Heathnicke superstitions.  
IN the year of our LORD 755. and in the thirteenth 
The seventh General council assembled at Constantinople.  year of the Empire of Constantinus Copronymus, a General Council of three hundredth and thirty and eight 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 themselves 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 human nature being unseparably united in CHRIST, and the divine nature cannot be presented by an image: therefore it is not meet to represent His manly nature by an image, lest we should seem to separare 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 brevities cause, I will here on●…ly make choice of one place, which is this: Eusebius Pamphili, writing to Constantia the Empress, who was desirous that the image of CHRIST should be sent unto her, he returneth unto her this answer: Because ye have written unto me to send vuto you the image of CHRIST, I would gladly understand what 
Histor. Magd. Cent. 8. Cap. 9  image of CHRIST ye are enquiring for: whether it be that true and unchangeable nature, bearing the charactor 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 colsures, and shadowed pictu●…es: For even His Disciples in the mountain were not able to abide the brightness of His shining face (Matth. Chap. 17. vers. 1. Mark. Chap. 9 vers. 2. Luk. Chap. 9 vers. 28.) how much less are we now able to abide the celestial splendour of His glorified body?  
In this Council Germanus bishop of Constantinople, G●…orgius Cyprius, and Damascene a Monk who were principal defenders of the worshipping of images, were excommunicated.  
In the Canons of this Council, which were nineteen in number, invocation of Saints hath allowance in the fisteenth and seventeenth 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.  
IN the year of our LORD 788. and in the eight year of 
The second Council of Nice.  the reign of Irene, and her son Constantine, a Council was assembled at Nice in Bythinia, of three hundredth and fifty Bishops. The A●…hass dours 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 the 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 images of CHRIST, of the blessed Virgin Marie, 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 repres●…nted by the image, according to the words of Basilius Magnus. But Basilius Magnus is writing in that place of CHRIST, the 
Ba●…l. contra Eunomium, lib. 1.  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 Marie. 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. CHARLES' THE, GREAT, King of FRANCE, assembled a great Council 
The Council of Frankford.  at FRANKFORD: partly in regard of the heretic Foelix, who called CHRIST the adoptive Son of GOD in his human nature, and was condemned in a Council assembled at RATISBONA, ANNO 742. but he was returned to his vomit again: and therefore was of n●…we 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 os Nice.  
Not only the bishops of France, but also of Germany and Lombardie, as Provinces subdued to the King of France, were present at this Council. Likewise, Pope Adrian sent his Ambassadors, Theophilactus and 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 or 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 incase 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, that 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 inbringing of images into Churches: and this Epistle was translated out of Grieke into the Latin language, by jerom. The Epistle is worthy to be read. Read it in the Magdeburg History, Cent. 8. Chap. 9    

TREATISES, Belonging to the VIII. CENTURIE.  

A TREATISE, Of Transubstantiation.  
SATAN is a vigilant enemy, setting himself in most opposite manner against every thing that is a comfort and refreshment unto the sheepfold of God: Now, the principal comforts of the sheep of God, are the pastures wherein they feed, 
Psal. 23  and the waters wherewith they are refreshed: Doubtless these two comforts are the preaching of the word, and the ministration of the Lords holy Sacraments. If Satan by any means can hinder the true preaching of the word, and 
Gene. 26. 18  the right ministration of the Sacraments, than his malice against God's people is descried, as the malice of the Philistimes of old against Isaac and his cattle, was manifested, when they stopped with earth the fountains of water, which Abraham had digged, & whereof the cattle of Isaac were accustomed to drink. It cannot be sufficiently expressed in words, what malice Satan hath born against the true preaching of the word of God, & the right ministration of the Sacraments. The sixth persecution of Ethnic Emperors was so directly set against the Preachers of God's word, as the world might easily discern, that the intention of Maximinus was to undo the sheepfold of God, for lack of pastures, and of refreshing waters. For this cause let not our cogitations be ravished with admiration, when we hear or read, that many questions have been moved concerning the holy Sacrament of the Lords Supper. If there were not plenty of spiritual consolation to be received by the right participation of this holy Sacrament, Satan had never busied himself so earnestly against it, as if the throat of his kingdom were cut, if this Sacrament be rightly ministered by the Preachers, & rightly received by the people.  
Let the Christian Reader remember, that of old under the ten persecuting Emperors the receiving of the holy Sacrament of the lords Supper was called the banquet of Thyestes: This proceeded from none other ground, but from the malice of the Devil, hating the Lords holy banquet: Secondly, the Manichean heretics so perverted the Lords holy Sacrament, that Augustine (to whom their secret mysteries were not unknown) was compelled to call their Communion Execramentum, and not Sacramentum, that is, an execrable thing, and not a Sacrament: Thirdly, the Donatists, in ministering the Lords Sacraments, were in an opinion, That the Sacrament was only effectual, when it was ministered by one of their own number. But seeing the malice of Satan is an infinite thing, and hath not a period wherein it endeth. For defacing of the right use of the holy Sacrament, Satan filled the heart of an heretical Monk called Damascene, with a lewd opinion, to affirm, That the bread in the holy Sacrament was transsubstantiate into the body of Christ, and that the wine was transsubstantiate into His blood. Which opinion I may justly call a Novelty, because it was neither in word nor writ heard before the seven hundredth year of our Lord. But it is the custom of Papists to follow Novelties, and in the mean time to brag of Antiquity. What abuses of the holy Sacrament followed after the seven hundredth year of our Lord, God willing shall be declared in its own time, for the present thus much I say, That upon a time I saw the images of Cain and Abel, pictured by an unlearned painter, with such habit as the Germans are apparelled with in our days: These pictures made me not to think that the German habit was in use in the days of Cain and Abel, but rather that the painter was a foolish man, & destitute of understanding: Even so, when I read the works of Damascene, albeit I was at that time but young in years, yet I thought not that the opinion of Damascene was agreeable to Apostolic doctrine, but rather that Damascene was a foolish and doting Monk, and somewhat ambitious also, desiring to be counted the author of some new opinion, which no man had maintained before him.  
IN this TREATISE I shall first declare (God willing) what it is that they call Transubstantiation: secondly, how absurd an opinion it is: and thirdly, with what relùctation it was insinuated into the bosom of the Latin Church, but ever until this day was rejected of the Grieke Church. Now Transubstantiation (as they say) is an evanishing of the substance of bread and wine after the words of consecration, and a substitution of the body & blood of Christ, in place of the evanished substance of bread and wine, the accidents of bread and wine always remaining without inherence into any subject. Albeit the word Transubstantiation seemeth to import a change of one substance into another, and the most part of them define it to be a change of the substance of bread into the substance of Christ's body: yet some of them do foresee a great inconveniency, if Transubstantiation be defined to a change of the substance of bread into the substance of Christ's body: namely this, that Christ's body in heaven, clad with a most glorious and celestial brightness, and Christ's body in earth, ouershaddowed with the accidents of bread and wine, shall not be counted one and the self same body, in respect that the body of Christ that is in heaven was form by the holy Spirit, of the substance of the Virgin Marie, and the body of Christ in the Sacrament, would be found to be made of the substance of bread. This is the cause wherefore they who are more subtle than the rest, abstain from the gross definition aforesaid. Howsoever, concerning the word Transubstantiation, I admonish the Reader, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, an evanishing or disparition hath no affinity with Damascenes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a change of one thing unto another thing that is better: so that there is no good agreement amongst themselves concerning the signification of the word Transubstantiation.  
Concerning consecration of the elements, there are diverse opinions: The Roman Church supposeth, that the words of Consecration are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. that is, Take, eat, this is my body. And again these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 26. 26  that is, Drink all of this, for this is my blood of the New Testament, which is shed for many for remission of 
Ibid. 27. 28  sins. But the Grecian Church thought that the blessing or consecration was not only made by the words aforesaid, but also by prayer, as justinus Martyr calleth the elements, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, The food, blessed by the word of 
justin. apol. 2. pro Chri.  prayer. Let no man separate the things that CHRIST hath conjoined together, to wit, prayer, and the words of the holy institution, and we shall easily accord about the consecration of the elements.  
The time, in the which the elements are thought to be consecrated, is not the time in the which these words, This is my body, etc. are begun to be uttered, but rather when they are ended: So that the consecration is not an action fashioned by parts, but wholly in one minute, and at once perfected, when the words are ended. Albeit I agree to this opinion with full consent of my mind: yet I could wish, that the Roman Church, who have avouched the same, would make no exception against their own doctrine. But when they speak of the intention of the consecrating Priest (which is continually unknown to the people) the people are left in a doubt whether they are partakers of Christ's body or not. And this is not the form of the teaching of Christ, to leave the people in a suspense and doubting, but to manifest clearly unto them the mystery whereof they doubt, if so be it be necessary to be known: as Christ manifested to his Disciples the parable of the sour and the, 
Matth. 13.  seed, and of the husbandry and the tars, etc.  
The first word of Consecration is the principal word impugning Transubstantiation: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a demonstrative pronoun, and it pointeth out something: and Scripture conferred with Scripture, is the best Commentary to declare what is pointed out by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle Paul in his first 
1. Cor. 11 26  Epistle to the Corinthians, expoundeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, This bread: and the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he expoundeth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, This cup. So we see that the substance of the elements in the Sacrament of the Supper, are neither changed nor evanished: but remaining in their former substance, they are honoured with a great honour, to be made Sacraments of the lords blessed body and blood: but their substance is not changed, as said is.  
The next words of consecration are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, is my body, The bread is the lords body, because it is the Sacrament of the Lords body: like as the Sacrament of faith (to wit, 
August. ad Bonifac. epist. 32.  Baptism, saith August. after a manner) is faith: even so the Sacrament of the lords body, after a manner, is the lords body: the words, secundum quendam modum, and quodammodo, that is to say, after some manner of way, so oft repeated by August. is forget by papists: insomuch, that they remember when August. saith, ferebatur Christus in manibus suis, quando commendans ipsum corpus suum, ait, hoc est corpus meum, that is, Christ was borne up in his own hands, 
August. in Psal. 23  when as delivering his own body, he saith, This is my body: but they forget the expository words, in the which Augustine manifesteth his own meaning, namely these, Accepit in manus suas, quod norunt fideles, & ipse se portabat quodammodo cum diceret, hoc est corpus meu●…: that is, He took into his hands, as is known to the believers, and did bear after a manner, himself in his own hands, when he said, This is my body. It is better in singleness of heart to make a true rehearsal of the words of ancient fathers, in that same sense the they spoke, than with deceitful speeches to abuse the simplicity of the Reader, who possibly will not take pains to search out in what sense Augustine said, that Christ did bear himself in his own hands.  
In like manner, Augustine, writing against Adimant, saith, that the blood is the life, even as Christ was the Rock. Now 
August. contr. Adimant.  the Apostle saith not, Petra significabat Christum: but saith, P●…ra erat Christus: quae rursus ne corporaliter acciperetur, spiritual●…m illam vocat, id est, spiritualiter intelligi docet: that is, the Apostle saith not, the rock signified Christ, but he saith, the rock was Christ: which again, lest it should be taken in a corporal sense, he calleth it a spiritual rock: tea●…hing us, that we should spiritually understand it. Then if we fellow the exposition of ancient Fathers, it cannot be inferred of these words, this is my body, that the bread is transsubstantiated into the substance of Christ's body, for such vain conceits never entered into their minds.  
Papists do grant, that after consecration Saint Paul calleth the elements, bread and wine, because they have the show and shape of bread and wine: as the brazen Serpent was called a Serpent, and Angels in Scripture are called men, because they so appeared. But this is a frivolous shift, because the Apostle, when he speaketh of bread and wine, after the words of consecration, he 
1. Cor. 11. 26  speaketh expressly of bread that is eaten, and of wine that is drunken. This cannot be the shape and accidents of the elements, but their very substance. The Angels did not appear only in the shape of men, but also had men's bodies indeed, so that their feet were washed, and they did eat and drink with Abraham and Lot. The brazen Serpent was not in show, but in 
Gen. 18. 19  substance, and altogether of brass. These examples help not. An evil cause hath more need of a true confession, than of a false defence, as August. writeth: and Chrysost. saith most truly, that albeit a bitter root may send forth sweet and pleasant fruits: yet a root of bitterness can never produce sweet and 
Chrysost. in epist. ad Heb. cap. 12 Homil. 31  pleasant fruits: warning us thereby, to beware of men who disseminate and propagate errors, and obstinately strive against the known truth of God.  
The last words of the consecration are these, Do this in remembrance of me. Mark the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for albeit Christ only suffered but once, yet it is his will that we should keep a continual remembrance of his death, because the death of Christ is the fountain of our life. Now when we offer the Sacrifice of thanksgiving unto God, in the holy Supper, because he hath saved us by the death of our Lord and Saviour jesus Christ. This Sacrifice which we offer, differeth from that which Christ offered upon the Cross, because that Sacrifice was but only once offered, and was received into the most holy place, as Chrysostome speaketh, but this which we offer, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Chrysost. In epist. ad Hebr. cap. 9 Homil. 17  sub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, we offer in remembrane of his death: and this which we offer is a type (to wit, commemorative) of that which he offered. But because they hang by an hair, and if any ancient Father cast out one word (albeit it were hyperbolically spoken) they fasten their gripes upon it, as if it made altogether for them. Now Chrysostome saith, This Sacrifice which we offer, is one and the self same Sacrifice which Christ offered. Is it not good reason he have liberty to expound the meaning of his own words? and so he doth, Our Sacrifice and Christ's Sacrifice is one, because we celebrate a remembrance of that Sacrifice once offered upon the Cross, and of none other. But that Sacrifice which Christ offered upon the Cross hath no need to be reiterated (saith Chrysostome in that same Homily) because it is like unto a medicine, which being once applied, hath a perfect virtue to save us from all our sins. Hitherto I have declared that the words of Consecration, if they be expounded as ancient Fathers expounded them, they make nothing to prove the doctrine of Transubstantiation.  
Now let us proceed further, to see how this definition of Transubstantiation agreeth with the doctrine of the Apostles, and of other ancient Fathers. The Scriptures of God neither acknowledge an evanishing of the substance of bread and wine: neither yet a change of their substance into the substance of Christ's body and blood. For as much as the Apostle Paul, speaking of the sacred elements of the lords Supper, at that time when they seal up our conjunction with Christ, which is not before the blessing, breaking, and distribution: but after these holy actions, the Apostle calleth the eating of the blessed bread 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the drinking of the blessed Cup, 
1. Cor. 10. 16  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a communion of the Lords body and blood: not excluding the substance of the elements, but expressly pointing out the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the bread and the cup.  
The most ancient Fathers are most unacquainted with this Novelty of Transubstantiation: for they all in one voice for the space of 500 years, do consent, that the substance of bread and wine remaineth in the Sacrament after the words of Consecration, 
Iust. apol. 2  albeit the use of the elements be changed justinus Martyr saith, that the elements in the Sacrament of the Supper 
Ioann. 1. 14  are made the flesh and the blood of jesus, in that same form that the eternal word of God was made flesh: but so it is, that the substance of the divine nature, neither evanished, nor yet was changed into the substance of flesh: And in like manner, the bread is made the body of Christ, neither by the evanishing of the substance thereof, nor yet by changing the substance thereof into another substance.  
In like manner, Ireneus, when he saith, that the holy Eucharist consisteth of things earthly, and of things celestial: by mentioning of earthly things, he would declare, that the substance of 
Iren. contra Valent. lib. 4 cap. 34  the bread and wine remaineth after the consecration. And lest any man (by shifting words) should say, that Ireneus meaneth not by earthly things the substance of bread and wine, but rather the accidents, he expresseth his own meaning, in the 32. chap. that he is speaking of the bread and the cup.  
Ambrose, speaking of the operative virtue of the Lords word 
Ambros. de Sacr. 1. 4. c. 4  in the Sacrament, he saith, that the elements remain that same thing which they were, & they are changed into another thing, because the substance of the elements remaineth, and their use is changed. Like as a regenerated man in substance both of soul and body, is that same man that he was before, yet in qualities and conditions there is a great change. And who can interpret the words of Ambrose better than he himself doth illustrate them by the foresaid similitude?  
Theodoretus, in his first Dialogue, saith, that God hath honoured 
Theod. dia. 1. cap. 8  the elements in the Sacrament with the name of His body & blood: not by changing of their nature, but by adding grace unto nature. And in his second Dialogue he saith, that after the words of consecration the elements remain in their former 
Idem dial. 2 cap. 24  substance, shape, and form. The words of Theodoretus are not more effectual to instruct us in the right judgement concerning the nature of the Sacrament, than the very purpose whereat he aimeth in those his Dialogues: They are written of purpose, to refute the heresy of Eutyches, who affirmed, that after the divine nature assumed the human nature, all became divinity, and there was not two distinct natures in Christ, but one only. Theodoretus, for refutation of this heresy, bringeth a comparison taken from the Sacrament of the Lords Supper, in the which the bread in substance remaining bread, assumeth a name and use that it had not before, by divine institution to be called the body of the Lord▪ Even so the divine nature of Christ assumed the human nature without any change of the one natu●…e into the other. Moreover, he proveth the verity of Christ's human nature by this, That the elements in the Sacrament of the Supper, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, signs, types, and figures of the body and blood of Christ. And incase he had not a true body, how could the elements in the Sacrament be figures of his body?  
These speeches of Theodoretus do import two things: First, that the elements in the Sacrament of the Supper remain still in their own substance, and their substance is neither changed, nor evanished: Secondly, that in the holy Sacrament of the Supper, there are signs, not accidental, but the elements in their own substance remaining, are signs of the body and blood of Jesus Christ. And how these two things can agree with the doctrine of Transubstantiation, let the judicious Reader consider.  
Augustine in like manner, is so far from imagining that the substance of the bread is evanished, or turned into another substance, that he putteth a difference betwixt Sacramentum, and res 
August. in joan. cap. 6. tract. 26  Sacramenti, counting the elements Sacramentum, and the body & blood of Christ res sacramenti. Now concerning the elements, that is, the bread and the wine, he affirmeth, that some do eat them unto salvation, others do eat them unto damnation: but as concerning the body and blood of Christ, which Augustine calleth res sacramenti, in express terms, he saith, No man receiveth them but only to eternal life. Of this it is evident, that Augustine calleth that Sacramentum, which is eaten, either worthily or unworthily, either to salvation or to damnation. And he is speaking of the substance of bread and wine which can be eaten & drunken, and not of accidents, which no man can eat or drink. But wherefore do I spend time to cite testimonies of Fathers, to prove, that after the words of blessing the elements in the holy Supper, neither change their substance, nor yet doth their substance evanishe, when I have brought ten times more testimonies than I have already done, I shall receive this answer returned unto me, That whatsoever was the opinion of these Fathers, the general Council of Lateran, anno 1215. which was wiser than these forementioned Fathers, have taken a deeper consideration into this matter, than these Fathers did: and they have allowed the doctrine of Transubstantiation. Howsoever, let me obtain this favour at the hands of the Christian Reader, that he may consider, that they who brag so much of Antiquity, are driven back to seek refuge in the Novelty of late Counsels.  
THE latter part of their definition, wherein they say, that after consecration the accidents of bread and wine, such as whiteness, roundness, and redness, do remain in the Sacrament without inherence into any subject. In this part I blame them again of Novelty. No ancient Father ever spoke of accidents without a subject. And albeit M. Harding impudently citeth the testimony of Basilius Magnus, to prove, that accidents may subsist without a subject because in the first days creation there was light, & this light had no subsistence in any subject. This citing of the authority of an ancient Father, express contrary to his own meaning and words, is an intolerable abusing of the writings of Fathers. The words of Basilius are these, (as is well observed by the learned Doctor JEWEL) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil. in Hexamer. Homil. 2  that is to say, The air was lightened, or rather, it had the whole light wholly mingled with itself. He saith not, that the light was an accident without a subject, but he pointeth out the subject wherinto it had inherence, even before the creation of the Sun, to wit, the air.  
But seeing they have refuge continually to the Omnipotent power of God, when they utter points of new and absurd doctrine, and they say, that God by his Omnipotent power can make that accidents shall subsist without a subject. To this I answer, That our disputation with them is not about the power of God, but about the will of God, in the matter of the Sacrament. And it is the will of God in the Sacrament of the Supper, to lead us unto Christ, as the only bread of life, by whom our souls are nourished unto eternal salvation. And the Lord useth the external signs to lead us to the thing signified. What are we, that we should despise the simplest means of the working of God? Not only doth the external signs lead us to Christ, but also the analogy and similitude that is betwixt the bread & Christ's body, leadeth us to a consideration of the nourishing virtue that is in Christ's body, to feed us unto eternal life. But Papists by taking away the substance of bread and wine, and leaving only naked accidents, in the which there is no nourishing virtue, they undo the nature of a Sacrament, taking away the similitude betwixt the sign and the thing signified, without the which Augustine affirmeth, that a Sacrament cannot subsist: but let us hear Augustine's own words, Si enim sacramenta quandam 
August. ad Bonif. ep. 23  similitudinem earum rerum quarum sunt sacramenta non haberent, omnino sacramenta non essent: that is, If sacraments had not some similitude with those things, whereof they are sacraments, they could not be sacraments 
Theod. dia. 2. cap. 24  at all. And Theodoretus in like manner saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, The types must needs have some similitude with the verity.  
IN the second head of our TREATISE, the Absurdities of 
The first absurdity.  TRANSUBSTANTIATION are to be considered. First this opinion repugneth to the privilege allotted to the bles●…ed body of Christ in holy Scripture, to wit that the body of the holy one 
psal. 16. 10  of God should not see corruption: but this substance which is in the Sacrament after the words of consecration, it may putrify and rot: therefore, it is not the true body of Christ, otherwise than sacramentally.  
Secondly, this substance that remaineth in the Sacrament after 
The second absurdity.  the words of consecration, is known to be capable of poison: for emperors Kings and Popes, have been poisoned by the consecrated hostie, such as the Emperor Henry the seventh, and Pope Victor the third, was poisoned in the Chalice: therefore, it cannot be the real body of Christ, which f●…edeth the soul, & cannot empoison the body, but it is called Christ's body sacramentally. 
The third absurdity.   
Thirdly, if Christ's body after the words of consecration be corporally present in the Sacrament, then is it at one time both in heaven and in earth: in heaven under a glorious similitude, and in earth invisible, and over-covered with the accidents of bread and wine, which aggregeth not with the nature of a true human body, to be at one time in diverse places, whereof I shall speak at greater length hereafter, God willing. Only at this time, I affirm, that the Papists are untimously serious to prove the corporal presence of Christ's body in the sacrament, which position if it were granted, yet are they nothing nearer to their purpose, neither are we put back in any thing whereunto we shoot and aim: because if Christ were corporally present in the Sacrament, as they speak, yet no virtue can be drawn out 
Marc. 5. 34  of him to the comfort of our souls, but only by spiritual touching by faith, as appeareth in the woman diseased with the bloody issue.  
The doctrine of Trans substantiation not only importeth corporal presence of Christ's body in the sacrament of the Supper, but 
The fourth absurdity.  also corporal manducation of the body of Christ which is common both to godly & ungodly men: and this they deny not, only they say, that godly men eat Christ's body worthily, & ungodly men eat Christ's body unworthily. But I affirm, that if ungodly men eat the body of Christ corporally in the holy Supper, then is his body received in the sacrament by them to whom it is not promised in the word, which is an absurd thing: For like as a seal affixed to a charter, sealeth up nothing to him to whom the charter promi●…eth nothing: Even so the s●…crament cannot seal up a fellowship with Christ to an unbelieving man, because God's promises are made only to the believers. They will answer, True it is, the unbelecuers have no fellowship with Christ, no not although they eat his body corporally, because they eat it unworthily. But to this I answer, that this their doctrine is new, and unknown to antiquity: For ancient Fathers acknowledge a worthy & unworthy eating of the Sacrament of Christ's body, but not a worthy & unworthy eating of the body of Christ, in respect Augustine saith, Res veroipsa cujus sacramentum est omni homini ad vitam, nulls adexitium, quicunque ejus particeps fuerit: that 
August. in joan. 6. Tract. 26.  is to say, But the matter of the Sacrament (to wit, CHRIST'S body) by everic man who is partaker thereof, is received to life, and by no man to destruction. And this moveth AUGUSTINE in another place to say, That JUDAS did eat the bread of the Lord, but not the Lord himself, who is the true bread.  
The doctrine of Transubstantiation importeth also accidents without a subject, as hath been touched in a part before in the definition of Transubstantiation. This is admirable, that the Scholastic Doctors, who make Aristotle to be Master Carver 
The fist absurdity  of this most holy banquet, & who have acquainted themselves better with his Precepts, than with the heavenly doctrine of the Apostles: yet in this point they have forgotten even the doctrine of their Schoolmaster Aristotle, who saith, that accidents can have no subsistence, but into a subject: as if a man be talking of blindness, he must also talk of eyes that are blinded: and if he talk of deafness, he must also talk of the ear: and if he talk of lameness, he must talk of some member of the body that is maimed: and finally, if he talk of a disease, he must also talk of some body, either of man or beast, that is diseased: and this he must do, either expressly or covertly, because accidents have no subsistence, without a subject. There can be nothing imagined more absurd, & more repugnant to reason, than to talk of whiteness●…, roundness and redness: and in the mean time to say, there is nothing that is white, round, or red. The recourse which they have to the Omnipotent power of God, who is able to make accidents to subsist without a subject, declareth, that they never rightly considered the cause wherefore the Omnipotent power of GOD is mentioned in holy Scripture, to wit, to be one of the strong pillars of our faith, which faith cometh only by hearing. Then let this order be kept: First let GOD speak in His own word: secondly, let us believe the word of GOD by faith: thirdly, let the assured pillars of the Omnipotent power and infal●…ible truth of GOD uphold our faith, as it did the faith of ABRAHAM. 
Rom. 4. 21.   
But let us not ground upon the Omnipotent power of GOD, in matters whereof we have no assurance in His written word, as some of the wise men of PERSIA did, who assured both themselves, and others, that incase they would distribute all their goods to the poor, and throw themselves headlongs from eminent places, than their souls should be transported immediately to Heaven.  
This madness fell out about the year of our LORD and Saviour JESUS CHRIST 759.  
What was this leaning of theirs to the Omnipotent power of GOD, without assurance of his word, but only the conceits of brainsick men. And so let Papists talk what they please In this purpose, that God by his Omnipotent power can make accidents to subsist without a subject. I will conclude that the Omnipotent power of God is ordained to be a confirmation to our faith, and not to be a city of refuge to foolish fables.  
The doctrine of Transubstantiation also importeth, that the body of Christ at one time may be in infinite places, which repugneth unto the nature of a true body, which like as it is circumscribed, 
The sixth absurdity.  and may be seen, so likewise at one time it is only in one place, as Augustine writeth to Dardanus in these words, 
August. ●…d Dardan. epist. 57  Tolle spatia locorum corporibus, nusquam ●…runt, nec ●…runt: that is to say, Take from bodies the rooms of places, and they shall be no where, and consequently they shall not be at all. And Theodoretus proveth, that the body of Christ is a true human body, albeit it be glorified, even in the latter day when he cometh to judge the quick and the dead, because it shall be seen, according as it is written, Matth. 26 64. Ye shall see the son of man coming in the clouds of heaven: and like as it may be seen, so likewise it is circumscribed, and consequently it is in a place, and is not turned into his divine nature, which is both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, it cannot be seen, and it cannot be circumscribed, as the human nature is. 
Theodoret. dial. 2. ca 23  It is well remarked by that learned Preacher Du Moulin, that in the last edition of S. Augustine's works, at Parise, anno 1571. a notable place of the foresaid epistle of Augustine to Dardanus, is utterly left out, by advice of the Fathers, correctors of the writings of the ancients, namely this, Destrai naturam humanam Christi si non detur ei certum spatium, quo more aliarum rerum corporearum contineatur: that is, The human nature of Christ is destroyed, if a certain place be not attributed unto it, wherein it is contained according to the custom of other corporal things. What credit is to be given unto Popish Doctors, when they cite testimonies of ancient Fathers, after they are deprehended, to be deceitful depravers of their books?  
Ancient Fathers, a long ●…ime before the question of Transubstantiation of the substance of the elements in the holy Supper 
The seventh absurdity  came in head, they were re●…soning of the two natures in Christ, to wit, the divine and human nature, and that the one nature was not turned into the other: they could not find a fitter similitude than that which is borrowed from the Sacrament, as I have already declared. Always, they think, that if any man shall imagine, that by virtue of these words, This is my body, the substance of bread was changed into the substance of Christ's body (as many do think even until this day) then in stead of one Transubstantiation of the substance of bread into the substance of Christ's body, there should be two Transsubstantiations, and the substance of Christ's body should again be turned into bread: for like as Christ, speaking of bread, saith, This is my body: 
Matth. 26  even so Christ, speaking of his body, calleth it corn of wheat, in these words, Verily, I say unto you, except wheat corn fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much 
joan. 12. 24  fruit. If by virtue of the former words bread be changed into the substance of Christ's body: then in like manner, by virtue of these words (for both are spoken out of one blessed mouth) the 
Theodoret. dial. 1. ca 8  body of Christ should be turned into the substance of corn of wheat. I grant there is a difference betwixt a Sacrament and a metaphor: yet in neither of them is there such virtue in the word (is) to change the substance of any thing.  
IN the last head, let us consider with what strife and reluctation this erroneous doctrine was intruced upon the Church. I hold the Monk Damascene to be the first author thereof, who perceiving that his opinion was repugnant to the doctrine 
Damase. de orthod. fide, lib. 4, ca 14  of ancient Fathers, namely, to the doctrine of Basilius Magnus, who calleth the bread and the wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, figures of the body and blood of Christ. He forgeth a frivolous shift to excuse his contradiction to Basilius, because (saith he) Basilius calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before the words of the blessing, but after the pronouncing of the words of the blessing, they are no longer figures, but the very body and blood of Christ. It is hard to be a prolocutor for an evil cause, for it is like unto a bulge in a wall, which falleth, and bruiseth him who would sustain it, which cannot sustain itself. It is certain that the bread and wine are not types and figures of Christ's body before the words of consecration: for it is after the words of blessing that the elements receive this great honour, to be called Christ's body and blood, that is, signs external, wherewith Christ's body and blood is spiritually exhibited unto us. And therefore Saint 
Ambros. de Sacram. li. 4 cap. 4.  Ambrose calleth the bread before the words of consecration panis usitatus, that is, common bread: but it is after the words of consecration that they receive this honour to bear the names of things represented by them, as Theodoreius in express words writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, ●…ee hath honoured the visible signs with the appellation of his 
Theodoret. dialog. 1. cap. 8  body and blood, not changing their nature, but adding grace to nature. Which place clearly proveth, that the elements obtain not that great honour to be called Christ's body, or types of his blessed body, until the time that by divine grace they be consecrated to that holy use.  
Mailrosius Scotus, lived under the reign of Charles the Great, about the year of our Lord 800. and likewise RABANUS, Bishop of Mentz: these two had so acquainted themselves with the doctrine of Augustine, that they could in no manner of way give allowance to the doctrine of Transubstantiation. And about the year of our Lord 840. Carolus the second, the son of Ludovicus Pius, and brother to Lotharius, and Ludovicus Germanicus, he writ to Bertramus, a Presbyter, to have his resolution concerning the mystery of the Sacrament, and after what manner of way the body and blood of Christ was present in the Sacrament. To whom he returned this answer, That in the Sacrament of 
Bertram. de corpore & sanguine Domini.  the holy Supper there were some things that were perceived with bodily senses, other things were taken hold of only by faith: And the bread and the wine were to us the body & blood of Christ, as MANNA, and the waters of the spiritual rock were Christ's body and blood to the people of the jews in the wilderness. This opinion aggregeth well with the doctrine of Paul, that the Fathers in the wilderness ate that same spiritual food which 
1. Cor. 10. 3. 4  we eat: which they could not do by corporal manducation of Christ's flesh, because as yet the word was not made flesh. So this opinion of Transubstantiation did no sooner put out its head, but assoon also contradiction was made unto it.  
About the year of our Lord 1020. Berengarius maintained the opinion of Augustine, and other ancient Fathers: he was a presbyter of Angiers in France, and denied the doctrine of Transubstantiation, and the Roman Bishops were commooved with great indignation, as appeareth by the number of Counsels assembled against one poor man, who durst presume to speak against the opinion once embraced by the Roman Church. Leo the ninth gathered a Council at Rome, in the which he condemned the opinion of Berengarius, and excommunicated him, even before he was warned to be present at the Council, and before he was heard. He assembled also another Council in Vercellis, about the year of our Lord 1051. in the which Borengarius was not present: but Messengers who came to plead his cause, were imprisoned, and casten into bands, and the book of joannes Scotus Mailrosius, De Eucharistia, was condemned. By the way, if any equity had been kept in these Counsels, look by what reason they condemned joannes Scotus, whose opinion Berengarius followed: by the like reason they should have condemned Augustine, Bishop of Hippo, whose opinion joannes Mailrosius followed. But the Roman Church cannot err. ' Another Council was assembled by Pope Victor, the successor of Leo the ninth, in the which the Decree of the Council of Vercellis was allowed. Yet all this could work no contentment in their he●…rtes, because the people of Angiers and Towers, in France, liked the doctrine of Augustine, Mailrosius, and Berengarius, about the Sacrament of the Supper. Therefore, another Council was assembled at Rome, by Pope Nicolaus the second, anno 1058. in the which Berengarius yielded to the opinion of the Pope and his Council: and his weakness strengthened the error already received in the Roman Church mightily.  
But the number of them who abhorred this new found out doctrine, was exceeding great: therefore the Roman Church, after the year of our Lord 1079, and after the days of pope Gregory 
B●…lling. de Concil. li. 2  the seventh, put hand to work: And being now mighty & strong, they stirred up Kings and Princes, to persecute with fire and sword, and all kind of hostility, as heretics, all those that spoke against worshipping of Images, & corporal presence and manducation of the body of Christ in the Sacrament of the holy Supper.  
So it is manifest, that this doctrine of Transubstantiation was mightily contradicted, until the days of pope Innocentius the third, who in the Council of Lateran, anno 1215. gave full allowance thereunto. But when all this is done, r●…member that the universal & Catholic Church dwelleth not in one country or city. When the Roman Church was miserably infected with this miserable scab of pestilent error, what consent gave the Churches of Asia, and all the Grieke Churches? They ever dis●…ssented from this doctrine, until this day, as appeareth by the last Sessions of the Council of Florence, anno 1439. Therefore, let the Roman Church brag of Antiquity as they please, the doctrine of Transubstantiation shall never be found an ancient doctrine, but a doctrine new, false, absurd, and borne out more by might of the prevailing authority of men, than power of arguments grounded upon holy Scripture. God teach them to return to the ancient truth, from which they have sliden: To whom be praise and glory for ever,  
Amen.   

A TREATISE, Of the Sacrament of Penance.  
IN this CENTURIE it was a received custom to men to confess their sins secretly to Presbyters, and to receive from them such form of injunctions as they counted satisfactions for their faults, as appeareth clearly by the Council gathered in France, anno 742. in the which Bonifacius, bishop of Mentz was Moderator. In the first Canon of that Council it was statuted and ordained, That no man of the Clergy should put on armour, and go to warre-fare, except one or two bishops, with their presbyters and chaplains, to prescribe penance unto them who should happen to confess their sins. By this it is evident, that the custom of secret confession of sins to presbyter poenitentiarius, which was excluded out of the Church in the days of Nectarius, Bishop of Constantinople: yet it returned again, and it was in use in the VIII. CENTURIE.  
Now in the inseription of this TREATISE, I call it a Sacrament (as the Roman church in our days call it) not as though I were in the opinion that in this age the number of seven Sacraments was received, for that is a Novelty, not heard of before the 1200, year of our Lord: at which time the Scholastic Doctors, who perverted all Theology, would needs forge Sacraments in number agreeing with the number of seven principal virtues, to wit, FAITH, HOPE, CHARITY, JUSTICE, PERSEVERANCE, PRUDENCIE, and TEMPERANCE: So that Baptism should answer to Faith, Confirmation to Hope, the holy Supper to Charity, the Sacrament of Penance to justice, extreme Unction. to Perseverance, the Sacrament of Ardour to prudency, and the Sacrament of Marriage to temperancy: These were the idle speculations of Scholastic Doctors, whereof the Roman Church in our days are almost ashamed: because if the number of Sacraments be numbered according to the number of principal virtues, who seeth not that the number of Sacraments in the old and new Testament must be equal, and neither more nor 
August. de doctrina Christ. li. 3. cap. 9  fewer, to the end they may proportionally agree with the number of principal virtues? But Augustino saith, that our Sacraments are fewer in number, more easy to be done, and more significatively expressing the grace of God, than the Sacraments of the old Testament.  
Seeing the principal purpose of my TREATISES is to manifest the Novelty of Popish Religion, therefore in this TREATISE I affirm, that the number of seven Sacraments was not mentioned by any Father preceding this time. Therefore the Council of Trent, in the prodigality of their Anathems and Cursings against all them who will acknowledge either more or fewer 
Conc. Trident. sess. 7. can. 1.  Sacraments of the new Testament than seven hath pronounced very unadvisedly, like as Aedipus slew his father Laius' king of Thebans, in time of a sedition, having no intention to slay him: Even so, the Council of Trent, willing to deliver us unto the Devil, they are not aware, that they have delivered justinus Martyr, Ireneus, Tertullian, Ambrose Augustine, and many other ancient Fathers, to the Devil, who never acknowledged the number of 7. Sacraments, as the Council of Trent hath done.  
Now a good ord●…r required, that a definition of the Sacrament of P●…nnance should be set down, & that we should search and inquire when it had a beginning: and finally, inquire what are the parts thereof and what things are necessarily required in it. First, concerning the definition of the Sacrament of Penance, all learned writers, whom I have read, have justly blamed the Scholastic Doctors, for this, that they have confidently affirmed, that the Sacraments are seven in number, yet have not set forth a definition, which did agree with every one of the Sacraments, which they have added to Baptism and to the Lords Supper.  
Concerning the time, whereinto it had its beginning, they 
〈◊〉. Trident. sub julio 3. sess. 4. cap. 1 joh. 20. 23  are more particular: namely, that it had a beginning after that Christ arose from death, and breathed upon his Disciples, and said, R●…ceiue the Holy Ghost, whose sins ye remit, they are remitted, etc. Before this time (say they) there was no sacrament of Penance, neither in the old Testament, nor in the Baptism of JOHN, nor in the Preaching of CHRIST. when He preached the doctrine of Repentance. And when the cause is demanded, wherefore there was no Sacrament of Penance, when men confessed their sins with a contrite heart, and were baptised 
Matth. 3  by JOHN, and brought forth the fruits of amendment of life? We can hear no answer, except this, that men confessed their sins in general before they were baptised of JOHN: But in the Sacrament of Penance a particular confession of sins is required. And in this they discover their own weakness: for in the action of repentance, instituted by GOD, it is enough that all things be present, which God requireth: But in the Sacrament of Penance, instituted by man, & not by God, if any thing be inlaking which human cogitation hath found out, the doctrine of John Baptist, the contrition, confession, and satisfaction of the people, together with John Baptists absolution all is nothing. There is ye one new piece inlacking, which the Roman Church hath sowed to an old garment: and when that new clout is absent. which they have imagined themselves, all is nought.  
Now seeing that in the old Testament there are found m●…nie testimonies of true repentance, the heart, the mouth, and conversation, all witnessing, that the penitent sinner was vn●…ainedly converted unto God. How cometh it to pass, that the Roman Church over-giveth the old Testament, as a time whereinto the Sacrament of Penance had no place, because it was not as yet instituted by Christ? But they count it a Sacrament of the new Testament, instituted by Christ, after his resurrection. The Apostle Paul is not so uncouth in his speeches, who attributeth Baptism to the jews, and Circumcision to us (1. Cor. 10. & Phil. 3.) in regard their Sacraments differed from our Sacraments, rather in the sign, than in the thing signified. But the Roman Church is so disgusted of the old Testament, that they cannot admit, that the Sacrament of Penance had place at that time. Notwithstanding, whatsoever can be spoken of the repentance of Marie Magdalene and Zaccheus in the new Testament, the like may be spoken of the repentance of David in the old Testament (2. Sam. 12. 13.) God mollified his heart, and it was pierced with a deep sense of his sin: God lowse his tongue, and he confessed his iniquity against himself (Psal. 32. 5.) he patiently endured the fatherly chastisementes of GOD inflicted upon him for his sin: and the Prophet NATHAN pronounced forgiveness from GOD. here no man can deny, but true repentance is found in DAVID, consisting in contrition of the heart, confession of the mouth, satisfaction in his deeds, and absolution by the mouth of the Prophet: And what more is requisite in Popish Penance? Yet because DAVID confessed his sins unto GOD, and not to the Priest, and he patiently sustained the chastisementes of GOD, but not the penance enjoined to him by the Priest. All that DAVID did appertaineth nothing to the holy Sacrament of Penance, which now is in use in the Roman Church.  
The Roman Church, in this case, is not unlike unto an herd of cattle, possessed a long time into a fold: if any uncouth beast enter in amongst them, they will rudely put at it, because it 
Similitude  is uncouth & none of their fellowship: Even so, when we speak of the repentance of David, which hath allowance in the holy Scripture of God, & of the repentance of Miriam, whose satisfaction (I mean, to remove the slander she gave to God's people) it was prescribed by Gods own mouth, and the repehtance of jonas sealed up by a miraculous work of his deliverance from the Whale's belly. All this is nothing to them: for albeit here be found repentance and absolution, yet (say they) not such as is found in the Sacrament of Penance in the Roman Church. For in the old Testament, there is but a prediction, that GOD will forgive their sins, providing that they repent. But in their Sacrament, there is an actual conferring of remission of sins, ex opere operato, to such as obey the injunctions of the Priest. What have we to do with such foolish and babbling speeches, which are not grounded in Scripture? For the Apostles, who preached repentance and remission of sins, after Christ's ascension to heaven, they led the people expressly to the promises 
Act. 3. 25 26  made to the patriarchs and Prophets, concerning the coming of Christ, and of remission of sins in him: hereby acknowledging no difference in substance betwixt repentance under the old Testament and under the new Testament, because both they and we are led to one fountain of the house of David, there to be washen, and to be cleansed from all spot of 
Zach. 13. 1  sin.  
Truly the doctrine of repentance, taught in holy Scripture, declareth, that it is a work wrought in us by the Lord himself, according as Christ our Lord witnesseth, saying, No man cometh 
joan. 6. 44  unto me, except my Father, who sent me, draw him. The means whereby this work is wrought in us, is by the fearful trumpet of the law, and by the sweet promises of the Gospel. The instruments, which GOD useth in this work, are the Prophets, Apostles, their successors. None of these things can be denied: for the Apostle saith, God was in Christ, and reconciled the World 
2. Cor. 5. 19 20  unto himself, not imputing their sins unto them: and hath committed unto us the word of reconciliation: no we then are we Ambassadors for Christ, as though God did beseech you, through us: we pray you in Christ's sled, to beereconciled unto God. In these forementioned places of Scripture three things are set down: First, God is counted the efficient worker of repentance: Secondly, the promises of the Gospel (whereunto the terroures of the law prepare an open door) are the means, alluring us to repentance: Thirdly, the Ministers of the word, are the instruments to carry the message of reconciliation unto us. The very law itself, and the Gospel, cannot have the honour due to God, who is the efficient worker of repentance, because both law and Gospel was preached to reprobate jews: but they were not converted by repentance to the truth of God, in regard the Lord, who is the efficient worker of repentance, wrought not inwardly in their hearts. As concerning the Preachers of the doctrine of reconciliation, they receive their honour from their Ambassadrie, and they give no honour unto it, except by accident, in respect of the people, who carry the greater reverence to an holy message, when they see the Ambassador who carrietith, to be an holy man. But now let us consider God in the work of repentance as the 
Isai. 43. 12  head, the message of reconciliation as the stomach, the preachers of the word, who carrieth this message, as the feet: whose feet, albeit they be called beautiful, in regard of the sweet message which they carry, yet the feet must neither have the honour of the head, nor of the stomach. But the Roman church, by giving this honour to a priest, that he conferreth, exopere operato, remission of sins to the person who confesseth in particular all his faults unto him, they give the honour of the head to the feet. Like as in all their Religion their principal drift seemeth to be this, to lead the people from the Creator, who is blessed for ever, to an excessive confidence in the creatures of God.  
The ground of the Sacrament of Penance is a conceit of satisfaction, which men can make for their own sins committed after Baptism: as if the promise of remission of sins made in Baptism did extend only to sins preceding Baptism. What is this else, but directly to contradict the words of Christ spoken to his Apostles. He who believeth, and is baptised, shall be 
Mar. 16. 16  saved. Can any man be saved, by an absolution from a part of his sins, and not from all his sins? This doctrine of the Roman Church, bringeth in Christ as a Saviour, and not a Saviour, delivering us from the debt of bypassed sins, and setting us once without the prison door, but knowing assuredly that we shall be thrust into the prison again, there to remain, until we satisfy for our own sins committed after Baptism. And they make us to be our own saviours, rather than Christ: for he who delivereth a man from his last and greatest trouble, is rather to be counted his deliverer, than he who delivered him from his first trouble.  
The particular things required in the Sacrament of Penance, they say, are four, to wit, Contrition in the heart, Confession in the mouth, Satisfaction in the deed, and Absolution of 
Contrition  the Priest. If these things were rightly conceived, in repentance, all these things are necessarily required. But as they are in the Roman Church, all are mere abominations, and displeasing unto God.  
First, concerning the Contrition of the heart, the Psalmist speaketh, The sacrifices of God are a contrit●… spirit: a contrite, and a broken heart, O God, thou wilt not despise. But in the Roman Church, 
psal. 5 1. 17  when a Poenitentiare cometh to his father Confessor, and discovereth a sin, not such as he hath already committed, and for the which he is pierced with sore displeasure, as David was: but rather he discovereth to his father Confessor, a treasonable attempt, which he is minded to practise, with obstinate purpose, of an incorrigible heart: shall such a man be counted to have a contrite and a broken heart? Yet, in our days, no man is more welcome to a father Confessor, than such a man as discovereth to him horrible treasons, plotted against Noble Princes: Yea, and no confessions are more secretly buried in the minds of father Confessors, than those confessions are. Is this a contrite spirit, and a broken heart, wherein the Lord delighteth? Or can there be a greater abuse of the doctrine of Contrition, than to count them contrite in heart, who are bend obstinately to run forward in the course of ungodliness?  
Popish Contrition is not unlike unto the fight of Marcus Crassus, both father and son against the Parthians. Crassus' the elder, in his Oration made to encourage his army to fight valiantly, his voice failed him: Marcus Crassus, his son, in his 
Plutarch. in vita Crass.  first outgoing out of the house he stumbled: Both these things were counted evil presages of the unprosperous success of the battle, which after followed. And what esperance can we have of this new found out Sacrament of Popish Penance, when as they judge so boldly of the first point thereof, that is, of Contrition, counting traitors to be men of a contrite spirit, whom God hath appointed for the flames of everlasting burning, except they repent.  
The form of Confession used in the Roman Church, hath neither warrant nor example in the Scripture of God, that any 
Confession.  person should be bound in particular to confess all his secret sins to the Priest. The place of Scripture vildly abused, Acknowledge 
Epist. jam. cap. 5. vers. 16.  your faults one to another, and pray one for another, that ye may be healed, etc. it should be expounded by another place of Scripture, wherein a man, who hath offended his neighbour, is commanded to confess his faults to his neighbour, whom he hath offended (Luke 17. 4) And it belongeth nothing to auricular confession, except Popish Priests would confess in particular all their sins to the people, like as the people confesseth all their secret sins in particular to the Priests, And our Lord and Master jesus Christ, when he received a particular confession of secret sins from the Samaritan woman, he sent away his Disciples to Samaria, to the end the weakness of a poor 
John, 5. 8  penitent sinner should not be troubled by a particular confession of secret sins before them who knew not things which were done in secret. But let us confess secret sins to God, who knoweth things that are done in secret. But sins whereby the Church of God is openly slandered, let them also be openly confessed.  
Seeing that auricular confession hath no testimony in Scripture, it followeth to search out by diligent examination, whether or no it had place after the days of the Apostles in the first three hundredth years of our Lord. We read of the first Christened Emperor Philippus, who slew Gordianus, and was slain by the Emperor Decius, anno 250, that he was desirous about Easter time, to be admitted unto the participation of the holy 
Euseb. li. 6. cap. 34  Sacrament: but this benefit was refused unto him, until the time that he made his public repentance, and until he stood in the place where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were accustomed to stand. They were so called, because they were demanded concerning the sins which they had committed, and the sense and feeling of grief that God had wrought in their hearts for their preceding offences. This was not a secret and auricular confession, but an open confession of public sins in sight & open audience of the people. So we see, that for the space of two hundredth and fifty years after the Lord's ascension, auricular and secret confession of sins, to the Bishop or Presbyter, was unknown in the Church.  
Now if at any time open confession of sins should have ceased, and given place to secret and auricular confession, it was in time of the ten Persecutions, because that Christians were drawn continually before the judgement seats of unbelieving judges, from whom the weakness and faults of Christians might have been obscured, if auricular confession had been in use at that time. But the Fathers who lived in that age, were so careful to purge the Church from slander, that they preferred the purity of the Church unto their own lives.  
True it is, that even before the ten Persecutions had an end, some good Christians would consult with their Pastors, w●…ether it was expedient to confess their sins openly before the people, to the edification and good of the Church, or secretly only to God? But this secret consulting with the Pastor, what was most needful to be done, was not an auricular confession to him of all secret sins, but rather an advisement concerning some sins, whether the sinner himself and the Church might receive greater benefit by open confession before the people, or by secret confession to God only?  
The words of Origen very pertinently cited by Chemnisius are these, Consider circumspectly to whom thou shouldest confess thy sin. 
Origen. in Psal. 37.  Try first thy Physician: if he understand and foresee thy disease to be such as should be confessed in the Congregation of the whole Church, and so be cured whereby possibly others may be edified, and thou thyself may be easily healed: then (saith he) make haste to use the counsel of thy Physician.  
If the custom of the Primitive Church were proponed in simplicity and sincerity, it should be found, that the new toy of auricular confession cannot be shrouded under the vail of great Antiquity.  
Whatsoever a few men, wounded more deeply with a sense of sin, than others, they did voluntarily in pouring out their sins in the bosom of their Pastors, albeit they had neither sacrificed unto Idols, nor yet given up their names in the Roman deputies rolls, promising conformity: but only they confessed other faults of less moment to their Pastors, with dejected and humbled minds, seeking comfort to their afflicted souls. This 
Cypr. Serm 5. de Lapsi●…  is a matter rarely contingent, wherewith we are acquainted in our days, as familiarly as Cyprian was in his time. Yet was there no mandate and Church commandment, ordaining people so to do in Cyprians days. And people likewise, who poureth out the dolour of their wounded consciences for secret sins in our bosom, they do it voluntarily, and uncoacted, hoping for some mitigation of their grief through vnburthening of their heart by confession, as Nazianzenus writeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Nazianzen. Cygn, carmin. ad Epise. : that is, It is some medicinal cure of heart grief to power out our words into the very air.  
After the three hundredth year of our Lord, and after the ten Persecutions ceased, the discipline of making open repentance for open sins, continued in the Church, as is evident by the Act of the Council of Nice, in the 11. Canon, in the which a form of Public satisfaction is prescribed unto them who in time of the Persecution of Licinius had sacrificed to Idols. But concerning a particular confession of secret sins to the Pastor, there is no mention in the Council of Nice.  
The History hath declared, that auricular confession had place in the East Churches, in the days of Nectarius bishop of Constantinople, whose ministery was under the reign of the Emperor Theodosius. Here two things are to be noted: First that the discipline of the East and West Churches was different: and in the West Church there remained a public confession of notorious and public sins: in so much, that the Emperor 
Ruffin. lib. 2. cap. 18  Theodosius himself confessed his fault openly, and in sight of the people at Milan, for the slaughter of the innocent people of Thessalonica. Secondly, it is to be marked, that Nectarius in abolishing the custom of auticular confession, he acknowledged it to be but an human, and not a divine constitution: for who dare abolish, either in doctrine, or discipline, the constitutions and ordinances of God?  
Lindanus, a man in the Latin Language more eloquent than godly, cannot suffer that it shall be thought, that Nectarius abolished auricular confession, but rather, that he abolished the custom (than in use) that one should only be Presbyter Poenitentiarius, to whom secret sins should be confessed: and that in time to come, a man should make choice of any presbyter, whom he pleased, to be his father Confessor, But let the history be judge. Socrates saith, that Eudaemon gave council to Nectarius, 
Socrat. lib. 5 cap. 19  to abrogate presbyter poenitentiarius, & to remit every man to the trial of his own conscience, when he approached to the participation of holy mysteries.  
Satisfaction in the Roman Church, is an obedience to the injunctions of the Priest: by performance whereof, they are in hope 
Satisfaction  to obtain forgiveness at the hands of God, for sins committed after Baptism. But besides the Nouel●…y that is in Popish Satisfaction, it is also a blasphemous opinion. It is a Novelty because that ancient Fathers, when they spoke of Satisfaction, meaned not of a satisfaction made to God, but of a satisfaction made to the Church: Yea, and S. Augustine calleth it, Satesfactio, quiasatis 
Augustin. Enchyri. ad Laurent.  fiebat Ecclesiae: that is because the Church was satisfied. It is also a blasphemous opinion, because the honour only due to the merits of Christ's suffering, is attributed to the worthiness of men's satisfactions, such as Fasting, Praying, distribution of Alms, going in Pilgrimage to holy places, and such like offices. But the usurpation of the least of the honours belonging only to CHRIST, is hornbletreason in the sight of God, CHRIST is a propitiation for our sins, saith the Apostle, 1. John, chap. 2. vers. 2. If any man do imagine, that he can make a satisfaction for his own sins, he is blasphemous against the son of God. And like as julian the Apostate, when he suffered himself tò be saluted by the Army 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Emperor: CONSTANTIUS the Emperor, by that one word, understood the treasonable attempts of his aspiring mind. And let us be persuaded in our own 
Similitude  hearts, That incase any man imagine, that he can sati●…fie for his own sins, he is but a Traitor against the SON of GOD.  
THe last head of Popish Penance, is Absolution, wherein three things do concur, to wit, blasphemy, uncertainty 
Absolution  and foolishness. It is blasphemy to say, that any man can forgive fins, who is not Eternal GOD, (Mark 2. 7.) except in form of a Messenger, executing GOD'S commandment in such manner as GOD hath prescribed in his holy word. It is great uncertainty to absolve men from the guiltiness of their faults, but not from their punishment: insomuch, that if they be prevented by death, before they have fulfilled the penance enjoined by the Priest, than their souls must be tormented in Purgatory, until they have made full satisfaction for their offences. Then Popish Absolution, depending upon the uncertainty of a man's life, cannot be a certain thing, but a miserable excrutiation of poor souls, put in vain hope of absolution, and yet uncertain whether they be absolved or not.  
Now because they will needs refer the institution of the Sacrament of Penance unto CHRIST, as the Author thereof, when He breathed upon His Disciples, and said, Whose sins ye remit, they are remitted, etc. (John, chapt. 20. verse 23.) Necessity constraineth them to prove two things out of the words of CHRIST, which they count essential in the Sacrament of Penance; First, that CHRIST commanded a penitent sinner to make a particular rehearsal of his secret sins in the ear of the Priest: which thing CHRIST never commanded. secondly, that in the absolution of a penitent sinner, CHRIST commanded to enjoin unto him a satisfaction, whereby he might merit at the hands of GOD forgiveness for sins committed after Baptism: which thing CHRIST never commanded: yea, repugneth manifestly to the Holy Scriptures of GOD, in the which it is said, With one offering hath He consecrated for ever them that are sanctified, Hebr. chapt. 10. vers. 14. This is not a single and upright dealing to refer the institution of the Sacrament of Penance unto CHRIST, when as they cannot prove, that things most essentially requisite in their Sacrament, hath allowance from the mouth of CHRIST.  
I compare the Romanists in their doctrine of Penance to king Hezekias, not in time of his zeal & uprightness, but in time of his reprovable weakness: for he showed unto the Ambassadors of 
Isai. 39 2  the King of BABEL, the house of his treasures, his Silver, Gold, Spices, and Precious Ointmentes, and all the house of his Armour. The Messengers of the King of BABEL had no such commission from their Master, to view the Treasures, Riches, and Armour of King HEZEKIAS: but only to present letters of congratulation for the miraculous restitution of HEZEKIAS to health, and to bring unto him a present from MERODACH BALADEN, King of BABEL. But HEZEKIAS, King of JUDA, in his reprooveable weakness (as I have already spoken) let the Ambassadors see main chinges, which they had no commission to see, to the great harm and disaduantadge of his posterity: Even so, CHRIST sent out His Apostles, and their true Successors, to preach the doctrine of repentance, and remission of sins. But the ROMAN Church will let the Ambassadors of GOD see such things, as are not contained in their commission, to wit, a particular confession of all secret sins, together with a satisfaction to GOD for sins committed after Baptism, of which things no mention is made in the written word of GOD.  
here I leave them, delighting in their Novelties, which have no ground from the mouth of CHRIST, nor from the doctrine of His Apostles.  
Yea, they are like unto the frogs of the I'll of SERIPHUS, one of the Isles called CYCLADES, in the which the Frogs set up their heads in the Months of March and April, but they utter no sounding voice. as the Frogs in 
Similitude  other places do: Even so, the ROMAN Church holdeth up their heads, as if they would prove, that CHRIST instituted this Sacrament, but they faint in the probation.   

A TREATISE, Of the Sacrament of Confirmation.  
IN the Sacrament of Confirmation, there is a glorious show of a sign, and a spiritual thing signified. The outward sign is Chrism, that is, Oil, mixed with some mixture of Balm, which being signated with the sign of the Cross, upon the forehead of him who is confirmed, in the Name of the Father, Son, and holy Ghost: they say, that with this outward sign is conferred the sevenfolde grace of the holy Spirit. And this Sacrament they extol above the Sacrament of Baptism, because the grace of God which is begun in us by Baptism, is perfected by the Sacrament of Confirmation: Yea, and a Priest, or Deacon of the Church, may baptise: but the Sacrament of Confirmation must only be ministrated by a Bishop.  
Very early did Popish bishops provide, that they should not be altogether idle: for they began to loathe the office of preaching and baptizing: and lest they should seem to be idle bellies, they reserved some easy exercise to themselves, to wit, the making of Chrism, and anointing the people therewith.  
To all this is added a Rhetorical discourse, That the people of Israel, after they had passed thorough the red Sea, they entered into a Wilderness, in the which they had a great combat with many troubles, before they could enter into their rest. And in like manner, after that we are baptised, we have a great fight with many adversaries & troubles, before we can enter into the rest of God. All this is true, but what is inferred upon this? If the Apostle Paul were our instructor, he would bid us put on the complete armour of God, to the end that we might withstand 
Ephes. 6  spiritual wickedness, and eat the blessed bread, and drink the cup of blessing, to the end that being corroborated by 
1. Cor. 10  the strength of the Sacraments ordained by God, we might fight a good fight, and finish our journey with joy. This is the Apostolic doctrine. But Papists will correct the Apostolic doctrine in all points, & they will have a Christian to be corroborated by Chrism & the sacrament of confirmation, to the end he may pass over the stormy temptations of this world in peace.  
Let me now demand of them two things: One concerning the sign, Another concerning the thing signified. Concerning the sign, I demand who gave commandment to use it? Concerning the thing signified, I demand who hath promised to confer the sevenfolde grace of the holy Spirit to them who are signated upon the forehead by the bishop's thumb with the sign of the Cross? These two things, to wit, the commandment and the promise are inlacking in Popish Sacraments: and so their new found out Sacraments are like unto a body that is not quickened with a soul. The Scholastic Doctors, the first inventors of this plurality of Sacraments, they confess roundly, that the Sacrament of Confirmation hath no authority in holy Scripture, such as Alexander Alensis, Bonaventura, and Thomas Aquinas, who after much fatigation of himself and others also, he cannot find, that ever Christ, or yet His Apostles, conferred this Sacrament to any person. Whatsoever they can cite out of Tertullian, or Basilius, or any ancient Council, for the confirmation of Chrism, it is certain, that they confess, that this custom hath no authority of the written word of God. And this is the principal mark whereat I aim in all my writings, to prove, that there is no Antiquity where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the written word of God, doth not confirm the antiquity of that which is alleged.  
The Roman Church waketh great business to prove that in holy Scripture many promises of confirmation and corroboration of the work of God begun in us are contained: But they bestir themselves in vain, in proving that thing, which no man denieth. But incase they would prove, that the Sacrament of Confirmation is a Sacrament in a proper sense, than it became them to prove, that God in His word hath promised the grace of confirmation, to such as are signated upon the forehead and anointed with Chrism, and buffeted upon the chieke with the bishop's hand. Seeing none of these things can be proved by Scripture, it is a frivolous thing for them to allege a promise made by God, when as they invent the element whereunto this promise shall be annexed. If this be a form, according to the which Sacraments should be fashioned: then I dare affirm, that the number of Sacraments may be multiplied, according to the number of the promises contained in the word of God: So that God shall make a promise, and man shall invent, without any warrant of God's commandment, an external element, whereunto the promise shall be annexed. By this form of doing not only may they make up seven Sacraments, but also seventy times seven Sacraments.  
True it is, that the holy Apostles, by imposition of hands, conferred the gift of the holy Spirit (that is, the gift of Languages) 
Act. 8.  to many professors of the true Faith: and this gift conferred unto them, confirmed them in the faith of Christ. But what belongeth this unto the Popish Sacrament of Confirmation, in the which the external sign of imposition of hands is inlacking, and the promise of a spiritual grace annexed to the sign is also inlacking: and finally, that thing which was extraordinary and appertaining to a few, is brought in as the ground of an ordinary Sacrament, which should appertain to all them who believe.  
I will not insist long to speak of this new Sacrament of Confirmation. Only this I say, that whatsoever is brought in into the Church of God, with derogation of the dignity of Baptism, an holy Sacrament instituted by Christ himself, it should 
Matth. 28  be abhorred. But so it is, that the Sacrament of Confirmation is brought in with a derogation to the dignity of Baptism, ergo, etc. The second part of the argument is proved by their slender and derogative speeches of Baptism, together with their superlative advancements of the eminency of the Sacrament of Confirmation. In Baptism they say that we receive not the upholding, defending, governing, and strengthening Spirit of God: but all these graces are conferred in the Sacrament of Confirmation. Likewise, in Baptism is prepared an habitation to God: but the Father, Son, and holy Ghost enter not into this habitation before we receive the Sacrament of Confirmation. What can be more directly repugnant to H. Scripture? 
Mark 16  wherein it is expressly said, He who believeth, and is baptised, shall be saved. Can any man be saved, before his soul be an habitation and Temple in the which God is content to dwell? So that the doctrine of the Roman Church is like unto the navigation of men who dare presume to sail in deep and dangerous Seas without a Compass: Even so, they talk of matters of great importance without the firebrand of holy Scripture: whereby it cometh to pass, that their doctrine in many points is flat repugnant to holy Scripture.  
Concerning the testimonies of Fathers, whereby they endeavour to prove the Sacrament of Confirmation, I might answer compendiously with S. Augustine, Quicquid attulerint, & undecunque attulerint, audiamus potius, si oves sumus vocem pastoris nostri: non ergo audiamus, haec ego dico, haec tu duis: sed haec dicit Dominus: 
August. de unitate Eccles, cap. 3  that is, Whatsoever they bring in, and from whence soever they have brought it in, if we be the Lords sheep, let us rather hearken to the voice of our shepherd: therefore, let us not hearken to them who say, This I say, or this thou sayest, but this saith the Lord. Nevertheless, seeing they glory so much of ancient Fathers, let the judicious Reader beware of supposititious writings, and he shall not find this Chrism in ancient writers. The Sermon of Cyprian, De Chrismate, is known to be supposititious. The opinion of Tertullian, who writeth, that they who are baptised with water, have not received the Holy Spirit, but are prepared to receive it by anointing 
Tertull. de Baptism.  with oil, and imposition of hands, after baptism: doth not every man, who is versed in the reading of Fathers, smell, that Tertullian writ this when he made defection from the truth, and was entangled with the error of the montanists? And Cyprian, in the books of his epistles, when he attributeth too much to Unction with Oil and imposition of hands, after baptism, 
Cypr. lib. 1 epist. 12  it is easy to perceive, that he borrowed this error from Tertullian, whom he acknowledged as his Master. But neither Tertullian 
Idem, lib. 2 epist. 1  nor Cyprian are speaking of the Popish Sacrament of Confirmation, but of anointing with oil and imposition of hands immediately after baptism. Mark the words of Cyprian, where he saith, Non posse esse filios Dei, si non utroque sacramento nascantur, lavacro scilicet aquae in verbo, & unctione Chrismatis: that is, They cannot be the sons of God, except they be borne again by both the Sacraments to wit, by the lavacre of water in the word, and the anointment of Chrism. True it is, that Cyprian calleth the anointment of oil after baptism, a Sacrament different from the dipping in water: but his meaning is, that the anointing with oil is an element different from the element of water, and Augustine long after Cyprian, calleth the external sign of the Sacrament, a Sacrament, 
August. in Euangel. joan. cap. 6 tract. 26  and the thing represented by it, res sacramenti.  
Now what vantadge hath the Roman Church, when they take hold of the words, utroque Sacramento, that is, both the Sacraments? and in the mean time they neither take heed to the sandy ground, whereupon Cyprian leaneth, to wit, the opinion of Tertullian, neither yet take they heed in what sense Cyprian calleth anointing with oil a Sacrament, to wit, because it is one of the elements, whereby our spiritual birth is represented.  
The reverence that was carried toward the ceremonies of signification in the law of Moses, hath made a patent door under the Gospel, to receive many legal ceremonies, such as consecration by oil, the linen Ephod, the lights shining all the night long, and many other ceremonies, which are the more easily embraced, because in Poprie the substance of godliness is utterly forsaken, and vain ceremonies are adhered unto, even such as are ceased, because they had their performance in 
Similitude  Christ. And like as it is a folly to take the husks of the wine grapes, after the liquor is pressed out of them, and to cast them into the winepress again: Even so, it is a foolish conceit to return the ceremonies of signification, which have had their performance in Christ, and are abolished, to have place again in the Church of God.  
Therefore, let the Roman Church brag of Antiquity as much as they please, in their Sacrament of Confirmation, no antiquity shall be found, and that for three causes: First▪ because the anointing with oil, whereof the Fathers do speak, is not a different sacrament from baptism, but a ceremony Preceding and following Baptism. Secondly, the oil wherewith persons baptised were anointed, was not mixed with Balsam. And thirdly, after baptism, anointing with oil, and imposition of hands followed immediately: but in the Sacrament of Confirmation, when it began to take place in the Church of God, anointing with oil mixed with Balsam followed not immediately upon the neck of baptism, as a continuate action: but it was ministered 12. or 15. year after baptism: so that it is a deluding of the world, and a perverting of those who are weak in understanding, to prove that the Sacrament of Confirmation is an ancient Sacrament in the Church, because it was an ancient custom to anoint with oil those who were baptised, as if Baptism and Confirmation were both one thing, which they utterly deny.  
Let the judicious Reader understand, that the purpose of the Roman Church to advance their Sacrament of Confirmation with impairing of the dignity of Baptism, is but a new Popish invention: For the writers, after the days of the Apostles, the more ancient they are, the more they magnify the holy Sacrament of Baptism: by which (saith Clemens Alexandrinus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, We 
Clemens Alexa. paed. lib. 1. cap. 6  are enlightened, we receive the adoption of children, we are made perfect, we are made immortal. What affinity hath the doctrine of the Roman Church with Antiquity, who counteth the Sacrament of Baptism only a preparation to the Sacrament of Confirmation? Whereas ancient Writers have attributed to Baptism received truly, and with singleness of heart, such perfection as leadeth us unto immortality and eternal life.  
Lindanus pineth himself much, as a woman traveling in birth, to bring forth her child: so doth he endeavour with 
Lindan. panopl. lib 4 cap. 29  all his might, to prove, that CHRIST instituted the Sacrament of Confirmation, and that the Chrism should be renewed from year to year, and that this custom hath been continually in use since the days of the Apostles, not only in the Church of ROME, but also in the Churches of ANTIOCHIA, JERUSALEM, and EPHESUS. This is a very confident assertion, if he could make it good. And for proof of all this gear, is brought forth asupposititious letter of Fabian, bishop of Rome. The cause is weak that is founded upon such sandy ground as Decretal Epistles do falsely attribute to a great number of the bishops of Rome. The old proverb hath place in Lindanus, as much as in any Writer, Parturiunt Montes, nascetur ridiculus Mus: that is, The Mountains are travailing in birth, and aridiculous Mouse shall be brought forth. Fabianus testimony, written in a legend of lies, that is, in Decretal Epistles, unknown to Antiquity, is no sure ground to any man to lean his Faith upon it.  
Moreover, he fetcheth a compass to draw this Sacrament of Confirmation out of Scripture one way or other, and he saith, that Christ commanded his Apostles, who were already baptised, to remain at jerusalem, until they were endued with strength from above (Act. 1) & in the day of Penticost, the H. Ghost descended upon them in the similitude of fiery & cloven tongs (Act. 2) & again, the disciples at Samaria, who were already baptised, yet by imposition of the hands of the Apostles, they received the gift of the H. Spirit (Act, 8. 17) What can Lindanus infer upon these grounds? Christ bestowed upon Christians, who were already baptised, a more ample grace than they had at the beginning: when they were baptised, & Christ added a sign in time of Confirmation, sometimes fiery tongues, & sometimes imposition of hands: ergo, Confirmation is a Sacrament of the new Testament: it followeth not: for God in ordinary sacraments, like as he maketh promises appertaining to all the believers: even so in like manner he sealeth up these promises by signs appertaining to all the members of the Church of God: but promises belonging to a small number, & sealed up with signs conferred unto a few, cannot be the ground of a sacrament, which is a seal of the covenant of God, belonging to all true professors and believers. And when Lindanus hath troubled himself with much business, in end he granteth that Chrisming is an unwritten tradition, and hath no authority in the written word of God, citing the testimony of Basilius Magnus to this effect: God confirmeth and 
Basil. adver. sus Eunom.  strengtheneth them who are baptised in his name, to bring his own work begun in them to a perfection, but not to institute a new SACRAMENT. And like as the GENTILES of old, who worshipped the SUN, they worshipped it not only for the glory and splendour that was in it, but also for the benefit that it did communicate unto the earth, by warming it, and making it fruitful. Even so, we do magnify God our Creator and maker, not only for his own most excellent and incomprehensible glory, but also because he daily refresheth our souls with his goodness, & strengtheneth our weakness with the power of his saving grace. These are points whereof no man doubteth: and a large and fruitful discourse upon this subject is a commendation of the superabundant goodness of God: but it belongeth nothing to prove that Chrisming is a Sacrament distinct from Baptism.  
The African Council, called Milevitanum, pronounced an Anatheme against all those who say, that the grace of God in 
Canon 3  Baptism conferreth only remission of sins already committed, & that in it there is no support promised to preserve men from sins in time to come that they be not committed. Whereby we may evidently perceive, that the spiritual graces, which the Roman Church referreth to the Sacrament of Confirmation, were of old referred to the Sacrament of Baptism.  
Likewise, Antididagma Coloniensis (as Themnisius declareth) demandeth, for what cause doth the Presbyter anoint him, who is baptised, with Chrism, seeing that he is to be anointed of new again, with Chrism, in the Sacrament of Confirmation? And out of the book, De Gestis Pontificum, he recordeth a constitution of Sylvester, That for the peril of unexpected death, it is meet, that the Presbyter shall anoint with Chrism him who is to be baptised, lest through absence of the Bishop the person baptised should depart this life without Confirmation: but if the bishop be present, let him be anointed by the bishop. This declareth. that of old Chrisming was annexed to Baptism. But afterwards, to multiply the number of the Sacraments, they separated it from the action of Baptism, and made it a peculiar Sacrament, to be ministered some space of time after Baptism, at the least seven days, for reverence toward the sevenfolde graces of God conferred in the Sacrament of Confirmation, as Durandus citeth out of RABANUS: usually twelve or fifteen years intervene betwixt Baptism and the Sacrament of Confirmation in the Roman Church. Only this I request of the judicious Reader, that when he readeth of Chrisming in the ancient Church, he would not take it for the Sacrament of Confirmation, but for anointing with oil in Baptism. And this custom also had no allowance in the written word of GOD, as Basilius expressly granteth, in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, What Scripture 
Basil. adver. sus Eunom. Lindan. panopl. lib. 4 cap. 32  hath taught us anointing with Oil? Doth not this proceed from secret and mystic tradition?  
Finally, let us search out this matter to the very ground, whereby it may be evidently known, how this Sacrament of Confirmation crept in into the Church. It was a custom of ancient time, that children were presented to Baptism by their Christian parents: and albeit their infancy could not comprehend the sum of Christian Faith, yet never thelesse they were instructed and catechised when they came to years of discretion: and when they had sufficiently comprehended the sum of Christian Faith, their parents of new again presented them to the Bishop, who after he had received in audience of the people, a clear confession of their Faith, he blessed them, and with the ceremony of imposition of hands, prayed to God, that these persons, who had given out of their own mouth a confession of that same Faith, which their parents had professed in their name in Baptism, might continue in that same true Faith constantly unto their lives end. This imposition of hands was used to imprint into the hearts of the persons, who had made a confession of their faith, a deeper reverence of God, and a greater care to continue constant. But in doing of this, there was no purpose to institute a new Sacrament of Confirmation in the Church.  
Moreover, persons who were baptised by Heretics, when they forsook their heresy, they were not rebaptized, but they were received into the Church by the ceremony of imposition of hands, as hath been declared in the life of Stephanus, bishop of Rome, CENT. III. CHAP. II. And this imposition of hands was joined with prayer, That it would please God to vouchsafe upon him who was received into the bosom of the Church by imposition of hands, the gift of the holy Spirit, which was offered unto him in Baptism, but it was not received, because he professed not the true Faith. Neither can there be found in this second sort of imposition of hands any ground for the Sacrament of Confirmation.  
To conclude, this Sacrament of Confirmation is either of God or man. If it be of God, let the firebrand of His commandment be brought forth, in the which He commandeth to anoint with Chrism those who are already baptised. And is it not a disficill thing, to these who are content to sacrifice their life for Christ's sake to offer their children also to be signated with Chrism when they are twelve or fifteen years of age. But if no divine commandment can be found out, commanding us so to do, but it is a plain human invention, Then let the Roman Church brag less of Antiquity than they do, seeing there is nothing in human inventions, but Antiquity of Error.   
FINIS.   

CENTURIE IX.  

CHAP. I. OF EMPERORS.  

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 Odoaser, 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 lombards, 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, & 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 Ravenne, to be rendered again unto them only, that the Isle of Sic●…ll, and the Towns & Lands which lie from Naples Eastward on the right hand, and from Manfredonia (sometimes called Syponto) on the left hand, compessed about with the Seas, called Superum & Inferum: these should remain in the possession of the Emperors of Constantinople. Charles was a prudent & 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 Godefridus, King of Denmark, a fierce adversary against the Christians who dwelled in Saxony. Likewise, he subdued the Sclavonians and Bohemians, enemies to Christian Religion: and was justly called Magnus for his great exploits & valiant acts which God prospered in his hand Pipinus, the son of Emperor Charles, was declared King of Italie●… 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 Ludovieke, 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 Ludodovicus 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) they behaved themselves very unduetifully towards their father. Nevertheless, he freely pardoned his sons, and accepted them again into favour. Also, Frederick, bishop of Wtrecht, threatened to excommunicate the Emperor, if he did not for sake 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 forbidden 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 Saracenes, in huge numbers, like unto Locusts swarmed out of Egypt and afric, and invaded the Isle of Sicill. By cutting down all fruitful trees, burning Towns, Temples, and Monasteries, and by kill bishops, priests, and monks, they brought the Isle to an utter desolation. Gregory the fourth, at this time, was Pope: and he exhorted the Emperor, and his son Lotharius, to support the distressed estate of the Isle of Sicill. 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, Bonifacius, Count of Corsica, and his brother Bertarius, with support 
Platina in vit. Greg. 4  of the people of Hetruria, arrived with a Navy at Africa: and betwixt Utica and Carthage, encountered with the Saracenes four times: and slew of them so great a number, that they were compelled to recall their forces back again from Sicill 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 ladened with the spoil of his enemies. Nothing was more unprovidently done by the good Emperor Ludovicus Pius, than the over-giving 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. 
Functii comment. lib. 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 Kings of France, declaring whom they had elected to be Pope. 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 Armenius 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 Saracenes 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 Sicill. Theophilus reigned ten years, and fought against the Saracenes, 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 Pascalis, in the Church of Saint PETER: and he reigned fifteen years. Great hostility and bloody wars fell out amongst the children of Ludovicus Pius: to wit, Lotharius, Lewes, Charles, and Pipinus, for dividing of their father's Lands. In this civil dissension the Nobility of France was so miserably weakened, that the norman and Deigns 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 this life had seriously admonished her, that she should not trouble the Church for restoring of Images.   

LUDOVICUS the second.  
LUDOVICUS the second, and son of Lotharius, reigned twenty years and one. The intestine dissension betwixt him and his brother Charles, seemeth to be like unto an hereditary sickness. Howsoever, the Emperor Ludovicke had dishonour thereby: because the reballes of Charles desired the Emperors 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 CALWS.  
LUDOVICUS the second dying without children, his brother Carolus calvus, 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 Lewes, king of Germanic: he reigned 10. year. Carolus Balbus, the son of Carolus calvus, was incontinent cut off by death. Therefore, I have over-passed his name with silence. In this Emperors time the normans and Deigns 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. Magd. Ceat. 9 Cap. 16  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 ●…rowned 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 Emperors 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 Saracenes conquered Taurominium, a Town in Sicill, and the Isle of Lemnos.    

CHAP. II. Of Popes, patriarchs, Pastors, and Doctors.  
AFTER LEO the third succeeded STEPHANUS the fourth, and ruled seven months. 
Stephanus the fourth.  He was not elected with consent & allowance of the Emperor, but only by the Clergy and people of Rome. Here it is well marked by Functius, that the Roman Church doth observe 
Funct. Comment. Lib, 9  their own laws so inviolably, 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 journeyed toward France, for what cause it is not certain: but it appeareth he would try the emperors 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 Emperor should be first acquainted with the election of the Pope: but rather, that after his election, the Emp. should be acquainted with this business, before the Pope were anointed. By such false Glosses and Commentaries, they were by degrees excluding the Emperor from all kind of intromission with the election of the Pope.  
After Stepha●…us the fourth, succeeded Pascalis the first, who 
Pascalis the first.  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, 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, succeeded to Pascalis, and ruled four 
Eugenius the second.  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 successor of Eugenius, within the space of forty 
Valentinus the first.  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. Ludovicke and his son Lotharius were Emperors 
Gregorius the fourth  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 encreassed 
Hist. Magd. Cent. 9 Cap. 10.  discord, 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, and ruled three years. He seemed to be the first Pope, who changed the name given unto him in Baptism: for he was called Osporci, 
Sergius the second.  that is, the mouth of the Sow: and for the turpitude of the name he called himself by the name of one of his antecessours Lotharius sent Ludovicke his eldest son, accompanied with many Noble persons, to be crowned Emperor: for Lotharius thought meet to enterinto a Monastery, and to lament for his bypassed 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 
Leo the fourth.  eight years, & three months. He was a man of many crafts, 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 also a warrior, and fought against the Saracenes: against whom also he prevailed. And finally, at some times 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 and lying writings. In this Pope's days, Eáelwulphus, 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, that Leo thefourth, in a certain Epistle, written to the 
Lib. Mist. iniquitatis. ☞  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 the fourth, succeeded Pope Ihonne the eight, an ENGLISH 
Ihonne the eight.  woman, 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, and ruled two years, five months, and four days. About the 
Marian. Scot lib. 3 chron.  year of our Lord 854. (being Pope) she played the Harlot: and by the providence of God, this viilanie 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 Latcra●…, she traveled in birth, and 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 and knew best who succeeded to Leo the fourth: and he maketh no mention of joannes 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, declaring the cause wherefore Anastatius omitted the name of the feminine Pope: to wit, Propter deformitatem facti: that is, For the deformity of 
Ranulph. lib. 5. ca 32  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 Mysterium iniquitatis.  
Then followed Benedictus the third, and ruled two years, six months, and nine days. A man in honouring the Funerals 
Benedictus the third.  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.  
To Benedict the third, succeeded Nicolaus the first, and governed seven years, nine months, and thirteen days. He 
Nicolaus the first.  subdued the Bishop of Ravenna to his obedience. He suffered the Emperor, Ludovicke the second, to light from his horse, and to lead his bridle, until he came to the Camp, which was the space of a mile. He permitted divorcement betwixt married persons, for Religion's cause, without consent of party. And that persons in spiritual offices, should not be subject to the 
Hist Magd. Cent. 9 cap. 10.  justice seats of civil Magistrates. He ordained also, that no man shou●…de 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 entraited. Likewise, he ordamed, That the service of GOD in all countries, should be celebrated in Latin: dispensing in 
Funct. comment. lib. 9  the mean time with the slavonians 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 Nicolaus the first, and ruled five years, nine months, and twelve days. He used Antichristian 
Hadrianus the second.  authority, not only against Hincmarus, Bishop of Rheims, but also against Carolus calvus, 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 and 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 succeeded to Adrianus the second, and governed ten years, and two days. This is he who for rewards 
joannes the ninth.  crowned Carolus calvus to be Emperor: and was casten into prison, because he was more affectionated to Ludovicus Balbus, son to Carolus calvus, 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: 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, rul●…d one year, and five months. 
Martinus the second. 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 Caralus 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 with 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, B●…rengarius, 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.  
To Hadrian the third, succeeded Stephanus the fifth, and ruled six years, and eleven days. The less Holiness, Learning, 
Stephanus the fifth.  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. Enimvero) Quicquid ECCLESIA ROMANA stat●…ie, quicquid ordirat, perpetuo quidem, & irre-fragibiliter obseruandum est: that is, Whatsoever the ROMAN CHURCH doth statute and ordain, it 〈◊〉 perpetually, and without all contradiction, to be observed.  
After STEPHANUS the fifth (whom others do call the sixth) succeeded FORMOSUS, and continued five years, and six months. He obtained the Popedom, not without strife: For one SERGIUS, a Deacon, was his competitor, supported 
Formosus.  with the TUSCULAN faction. Always, FORMOSUS prevailed. It was supposed, that he was one of them who conspired against Pope IHONNE the ninth, and cast him into bands. After this he seared the authority of Pope IHONNE, and fled into FRANCE: but Pope IHONNE 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 
Platin. in vit. Formo.  oath, That he should never see the Town of ROME, nor return again to his Bishopric: for he was Episcopus PORTVENSIS. But Pope MARTINUS absolved him from his oath, and repossessed him into his Bishopric again, and in end he was made Pope, as said is.  
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, who concluded his course, after he had continued twenty and six days. 
Bonifacius the sixth. Stephanus the sixth.   
After Bonifacius the sixth, succeeded 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, 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 side, sed violenta tyrannis in facto: that is to say. It was no error in the faith, but a violent tyranny in the fact.  
And like wise, 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 grippes with the Emperor, to throw him down to the ground, and to tread upon the excellent honour of his Soveraignitie, which in the next CENTURIE will follow.  
To Stephanus, succeeded Romanus, and continued only three months. He abrogated the Decrees of Stephanus, his predecessor. 
Romanus.   
Theodorus, the successor of Romanus, continued in his Popedom twenty days only. In this short time he allowed the 
Theodorus the second.  Decrees of Formosus.  

patriarchs of Constantinople.  
patriarchs of Constantinople, in this century, were changed, according to the disposition of Emperors, favouring or disliking the worshipping of Images. Nicephorus was a defender of adoration of Images, and 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 backsliding age, wherein the Roman Antichrist had so great upperhande, 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 rest out of my remembrance, because he was a faithful witness unto the truth of God, in a difficile time. He was a man borne in Spain: and under the reign of Ludovicus Pius, he was made Bishop of Thurin, in P●…emont: At 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 Crosse. affirming, that if it should be worshipped because jesus died upon it: then the Ship, in the which Christ sailed, the Asle, whereupon Christ did ride into Jerusalem, and infinite other things, which Christ touched, by the like reason, behoved 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: but he who fulfilled an Apostolic office.  
Hincmarus, bishop of Rheims, lived under Carolus Magnus, and continued in office almost until the reign of the Em. Arnulph. He had great strife with his nephew Hincmarus, b. of Laudunum, who refused to be under his Diosie: and appealed from him unto the b. of Rome. Likewise, in the cause of Rhotardus, b. of Soission, whom Hincmarus deposed and removed from his office. Nicolaus the first, b. of Rome, absolved him. Hadrian 2. gave him commandment to excommunicate C. calvus, k. 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 Hadr. 2. was so serious, was about division of lands betwixt C. calvus. & his brother Lotharius. C. calvus denied, that he did unjustly invade any of his brother's lands, but lands duly belonging unto 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.    

CHAP. III. Of Heretics.  
THEY who of old were accustomed to condemn Heresies, now they are become the 
Iconolatra  chief patrons and maintainers of adoration of Images, a notable heresy: whose pusillanimity argueth the weakness of their cause: for under the reign of Ludovicus 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 endeavoureth to refute Claudius Taurinensis. But I entrait the judicious Reader, without partiality, to read the books of jonas, bishop of orleans, & the very stinking breath of the adversary of the truth, shall give great allowance to the truth of God.  
Godescalcus, a man of the Low Countries, is reckoned in the number of Heretics of this age, about the year of our Lord 
Godescalcus.  849. because he spoke of Predestination perilously: 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. But I remit a further Treatise of this unto the head of Counsels. Concerning old extinguished Heresies, such as the Manicheans, Arrians, and Donatists, and such like, who pressed to build up the walles●… of jericho, which God had destroyed, there is no necessity to speak, because these were vain att●…ptes, without any success.   

CHAP. FOUR OF COUNSELS.  
IN the year of our LORD 813. by the commandment of Carolus Magnus, in the Town 
The Council of Mentz.  of Mentz, were convened 30. Bishops, 25. Abbots, with a great number of Priests, Monks, Counts, and judges, about reformation of the dissolute manners, of Ecclesiastic & Laicke persons. After 3. days abstinence & 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 evangel, and the Epistles, & the Acts of the Apostles, together with the Canons and works of ancient Fathers, and the Pastoral 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, entrait concerning Faith, Hope, and charity. 4. Concerning the Sacraments, to be ministered chiefly at Easter & Whitsonday, except necessity and sear 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 Baptisine, 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 peace makers, for they shall be called the children of God. The 6. and 7. Canons, entrait of Orphans, and poor people, whose weakness is to be supported: but no man should take vantadge of their poor and desolate estate. The 8. Can. 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 9 and 10. 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 flec hatred, emulation, backbiting, and envying, wandering eyes, & 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 and Nuns, and the fabric of their dwelling places, I overpass with silence, lest 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, sackcloth, ashes, walking barefooted, and all kind of humble carriage. 34. 35. and 36. Public fastings, and keeping of Festival days is commanded. 37. The Sabbath day is to be kept holy. In it no Merchand 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 safeguarde, are not to be violently drawn out of the place of their refuge. 40. In Churches, and the portches thereof, let no secular judgements be exercised. 41. Let no ancient Church be spoiled of tithes and possessions, for the building of new Oratories. 42. Concerning Church rents bestowed for reparation and upholding of Churches. 43. and 43. 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 otherways 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. 47. 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 Churchmen, 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 Prince 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, incase they be found to be married, they shall be separated again. And no man shall take in marriage his wives sister: neither shall a woman marry her husbands brother.  
IN the year of our LORD 813. a Council was assembled 
The Council of Rheims.  at 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 and saw many abuses in the Church, he endeavoured, by all means possible, to procure reformation of the lewd manners of Church men. Therefore, he appointed at one time, to wit. anno 813. five national Counsels, to be convened in diverse places, for reformation of the Clergy and people: One was convened at Mentz as hath been declared: Another at Rheims: the third at Towers: the fourth at Cabilone, or Chalons: and the fist at Arles. In all these Counsels no opposition is made to the Council of Frank●…ord: neither was the adoration of Images avowed in any of th●…se Counsels. So much availeth the authority of a Prince for suppressing of false doctrine & heresy. In this Council at Rheims, Wulfarius, archbis. 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, and 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 themselves. 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 greater 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 convents, to a remembrance of their order 10. The Pastoral book of Gregorius was ●…ead to admonish Pastors of their duty 11. Sentences of diverse ancient Fathers were read, to admonish men of all ●…anks, both Prelates & subjects, to bring forth the fruit of a good conversation. 12. These things being done, they set down a form of receiving of confessions, & prescribing of penance, according to the Canonical institution. 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 to the reading of the books of the Canonicke Scripture, and the books of Fathers: & should attend upon the preaching of the word of God. 15. That bishops should preach the Sermons and Homilies of H. Fathers, in such sort as all the people might understand them. The 16. can. 
☞  is coincident with the 12. 17. That bishops & abbots permit no man to solace the company with filthy jesting in their presence: but let poor & indigent people be refreshed at their tables with lecture 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 drunkernesse for bidden 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, & discover the secrets of the heart. 20. Presbyters shall not transport themselves from a low place to a greater. 21. Whosoever, by money-paying, procureth a preferment in the Church, shall be deposed. 22. No Church man 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.  
Can. 35. The Sabbath day shall be kept holy, and in it no servile work shall be done, according to the Lords Commandment. 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 & 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, & vouchsafe upon 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 Emperors 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, & 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.  
IN the year of our LORD 813. and at the commandment of the Emperor Carolus Magnus, a Council of many 
The Council of Towers.  Bishops and Abbots was assembled, about establishing of Ecclesiastical Discipline, in the Town of Towers.  
In the 1. Canon all men are admonished to be obedient to the Emperor Charles the Great, and to keep the oath of alleadgeance 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 evangel, 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 vive mirror, might see himself. 4. Let every Bishop feed the flock committed unto him, not only with doctrine, but also with examples of a 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 pleasures of the ear and the eyes, are to be eschewed, lest by such pleasures, the mind be effeminate, and enchanted. 8. Let not the lords servants delight in vain jesting, nor in hunting, nor halking. 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 & Deacons, to bestow out of the Church treasure support to indigent people of that same Church. 12. A Presbyter is not to be ordained until he be 30. years old. 13. Let the B. make diligent inquisition in his own Paroch Church, that no Presbyter, coming from any other parts, make service in his Church, without letters of recommendation. 14. Let a Pres byter, 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 advise 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 ungodly 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 Rustic Latin 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 Presbyters concerning the Sacrament of Baptism, what it is that they should desire the people baptised to renounce: namely, they should renounce the devil, & all his works, & 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, vain glory. lostinesse, 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 indiscretely, 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. 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. 
NOT A.  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, discretely, according to the weightiness of their fault. 23. Canons, who dwell in Cities, let them eat in one Closter, and sleep under one roof, to the end they may be ready to celebrate their Canonical hours. From the 24. Can. unto the 32. are contained Constitutions concerning Monks and Nuns, which I overpass with silence, fearing to be prolixt. Can. 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 of another. 34. Lords and judges are to be admonished, that they admit not vile and naughty persons to bear witness in their judicatories, 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 for biddeth this, as a thing that blindeth the eyes of the wise. 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 lords 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 din: 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 seats 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 lords 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 Morn till Even. 41. Incestuous persons, parricides, and murderers, are found, who will not hearken to the wholesome admonitions of Church men, 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 fry subjects, by the oppression of their Masters, aro-redacted to extreme poverty. whose causes, if our clement 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 steependes to the Clergy, began to inlacke, but also the very Paroch Churches became ruinous. 47. When general fastings are appointed, for any impendent calamity, let no man neglect the fellowship of the humbled Church, for desire to fierce his belly with delicate food. 48. Drunkenness and surfeiting are forbidden, as offensive both to soul and 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 the year, unless they be impeded by some heinous 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 disherited by the 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 submit themselves to be corrected by their Sovereign lord and king.  
THE Council of Chalons was the fourth Council, convened in the year of our Lord 813. by the commandment 
The Council of Chalons.  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 book of Gregorius. 2. Let Bishops practise in their works the knowledge which they have attained unto by reading. 3. Let them also constitute schools, wherein learning may be encreassed, and men brought up in them, may be like to the salt of the earth, to season thecorrupt manners of the people, and to stop the mouths of heretics, according as it is said to the commendation of the Church, A thousand Targ●… are hung up in it, even all the Armour of the strong, Cantiel. cap. 4. vers. 4. 4. Let Church men 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, where with many Church men 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 circumuened simple men, and shaven their heads, & by such means do possess their goods, in respect of their covetous desire of filthy lucre, let them be subject to Canonical or Regulare 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 Church men, be restored again to their children and heirs. 8. If Church men lay up provision of Corns in Victual houses, let it not be to keep them to a dearth, but to support the poor in time of need therewith. 9 Hunting and halking, and the insolency of foolish and filthy jests. are to be forsaken of Church men. 10. Gluttony & drunkenness is forbidden. 11. The Bishop or Abbot must not resort to civil judicators, to plead their own cause, except it be to support the poor and the oppressed. Presbyters, Deacons, and Monks, having obtained licence from the Bishop, may compear in Civil judgement 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: and that they shall be obedient to the Bishop, who ordaineth 
NOT A.  them, and to the Church in thewhich 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 archdeacons use domination over the Presbyters, and take tribute from them, which smelleth rather of tyranny, than of due order. For if the Bishop should not use domination over the Clergy, but by examplares 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, the Presbyters (keepers of Chrism) shall bestow no money: but Bishops, of their own rent, 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, & 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, and whereunto they resort all the year long, to hear Church service. 20. Let peace be kept amongst all men, but in special betwixt Bishops and Countess, whereby cuery 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 inferioures, is to be made at a certain prescribed time. 24. Concerning Bishops, Presbyters, Deacons, and Monks, who shall happen to be slain, let the Emperor give determination to whom the satisfaction of blood shall belong. 25. In many places, the ancient custom of public repentance hath ceasted: neither is the ancient custom of excommunication and reconciliation in use. Therefore, the Emperor is to be entraited, 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 & strife for dividing 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. 31. It is rumoured, that some women by negligence, and others fraudulently, do present their own children 
NOT A.  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 woman 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 bot●…hes of the soul: and the more secretly that they are couched; the more periculously they hurt. 33. sins 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 for gavest the punishment of my sin, Psal. 32. vers. 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, jac. 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 H. Scripture, & according to the canons & custom of the Church, following the example of the physicians of the body, who without exception of persons do adhibit cuttings, burnings, & 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 humiliation: 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 Alms deeds: for that is all one as if a man should hy●…e 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 be abolished, because the errors of these books are certain, how beit the authors of them be uncertain: and they prepare pillows to lay under the heads of them who are slecping 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, and live like seculare, 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, and 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, and they ordain Presbyters and Deacons, whose ordination we altogether disallow. 44. Presbyters 
☞  must not drink in Taverns, wander in Markets, nor go to visit Cities, without advise of their Bishop. 45. Many, both of the Clergy and laics, go to holy places, such as Rome, and 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 drinketh unworthily, eateth and drinketh his own damnation. 47. The Sacrament of the body and 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 siecke 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, jam. cap. 5. vers. 14. 15. Such a medicine as cureth both bodily and 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 reverent keeping of the lords day. 51. Because the Church is constituted of persons of dine: see 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 inferioures, knowing, that they are their brethren, because God is one common Father to both, and the Church is one common mother to both. From the 52. Canon 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, l●…t him read the volume of the holy Scriptures of God.  
IN the same year of our LORD, wherein the preceding four Counsels were convened, and by the mandate of the 
The Council of Arles.  Emperor Charles the Great, another Council was convened at Arles. The Canons of this Council were in number 26.  
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. & 8. Canons belong to the ordering of Monks and Nuns. The 9 Can. 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 be kept with all men, according to the words of the Apostle, Follow peace, and sanctification, without the which no man shall see God, Hebr. cap. 12. verse. 14. 13. Let lords, judges, and the rest of the people, be obedient to their Bishop: and let no unrighteous 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 weights 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: and if he find the poor to be oppressed by the violence of the mighty, then let the Bis. with wholesome admonitions, exhort them to desist from such oppression: & incase they will not desist from their violence, then let the Bishop bring the cause to the ears of the Prince. 18. Let Presbyters keep the Chrism, and give it to no man, under pretence of Medicine. 19 Parents 
NOT A.  and Witnesses, shall bring up baptised children in the knowledge of God, because God hath given them unto Parents, and Witnesses have paunded their word for their saith. 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 judgement seats 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 Church men be inquired, and sent back again unto their own 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.  
IN the year of our LORD 871. and in the third year of the reign of Basilius, Emperor of the East: and under the reign of Lewes the second Emperor of the West: the Ambassadors 
The eig●… General Council.  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: For 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, and 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 had received other Ecclesiastical orders. Photius alleged, 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 laics they 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 overspread, 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 incase 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 superioures, and to disclaim their perverse opinions. In this point also they said, That none of the patriarchs and Bishops 
Hister. Magdeb. Cent. 9 Cap. 9 Caranza de Conciliis.  proceeded against the defunct bishop of Rome, 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 in the contrary. Nevertheless, this alteration continued but short time: for the Bulgarians drove out of their bounds the Latin Priests, and were served with Grieke Priests again.  
diverse 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, Emperor of the West, because they thought, that the honourable name of an Emperor only belonged to their own Sovereign lord, who was Emperor of Constantinople. Moreover, a number of them came to the Emperor 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 
NOT A.  subjection to the Chare of Rome. These subscriptions aforesaid were restored again, but with great difficulty.  
CArolus calvus convocated a Council in France at A●…ciniacum, consisting of ten Bishops. The bishops of Lions, Vason, and Trier were chief Precedents in the Council. Hincmarus, bishop 
The Council of Acciniacum.  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 of Mass, baptizing of Inphantes, 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 Ihonne the ninth, under the reign of Carolus Crassus, restored 
Histor. Magdeb. Cent. 9 Cap. 9  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. 
The Council of Triburium, or Sirasburg   
IN the year of our Lord 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 Church man, who committeth slaughter, shall be deposed, albeit he hath been enforced unto it. 12. Baptism shall not be ministered, except at Easter & Whitsonday, without necessity require. 13. Tithes are to be paid for the sustentation of the ministery, the support of the poor, and the fabric of the Church. 15. Let men's bodies be buried in that Paroch, unto the which they paid their Tithes. 16. No burial place shall be sold for money. 17. Let Laicke people be buried in the Church yard, 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 straightly 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 shaven, 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 se●…ret matters. 27. They who have under-taken a spiritual ofsice, should not go to warre-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 justice Courts be holden on the lords day, neither on 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 husbands lifetime. 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 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.    

TREATISES, Belonging to the IX. CENTURIE.  

A TREATISE, Of Extreme Unction.  
THE Council of TRENT entraiting of this subject of Extreme Unction, setteth down a glorious Preface before their Canons, That Satan, that vigilant enemy, who is ready at all occasions to take his advantadge, he is most ready in the last conflict to assault poor souls, when natural powers are weakened, and the fear of approaching death doth perturb the cogitations of sinful people, than he endeavoureth to brangle their faith, and to bring them to a distrust of the mercies of GOD. But on the other part (say they) Christ hath instituted the Sacrament of Extreme Unction, as an armour to guard us at our last breath against the subtle invasions of that deceitful adversary. This Preface importeth, that all the weapons of our spiritual warfare, both defensive and offensive, wherewith we fought against spiritual wickedness in our lifetime, are not sufficient to guard us in our last combat, except we be anointed with oil at our last departure, Nevertheless, the holy Scripture expressly saith, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and belecueth in me, shall never die, joann. Chap. 11. verse 25. 26. In which words it may be evidently perceived, that the word of GOD, apprehended by faith, can save us both in life and death.  
The Romanistes, in proving Extreme Unction to be a Sacrament of the New Testament, in the which there is a sign instituted by GOD, and to the sign there is added a promise of forgiveness of sins, and consequently of eternal life. They are like to the drunkards of our Nation, who when their stomach is over-laden with too much drink, than they lay them down to sleep: but incase by any occasion they be wakened 
Similitude  before the drink be digested and gone out of their heads, they arise like mad men, and make such a stir and business, that all men wish that they were in their bed again: Even so, the Roman Church hath been so miscarried with the traditions of men, with the writings of ancient Fathers (especially in points of doctrine in the which they were weak) and with the authority of Counsels, that they laid them down, and slept securely, as people who were perfectly instructed in the way of GOD. But now they awake, after a manner, out of their sleep: and they will seem to ground their doctrine upon Scripture, which they so miserably abuse, that they are in no better case, but rather in a worse, than when they misregarded Scripture, laid it aside, and counted the decretals of Popes to be of as great authority as the holy Scriptures of GOD.  
True it is, that about the year of our LORD 520. Chemnisius reckoneth the year of our LORD 528. Foelix the fourth, the successor of joannes the first, and predecessor of Bonifacius the second: he ordained, That Christians, before they departed this life, should be anointed with oil. And this is the true original of Extreme Unction, yet in such manner, that in the days of Pope Foelix the fourth, it had not the name of a Sacrament. But seeing the Council of TRENT referreth it unto a more ancient beginning: let us examine the places of SCRIPTURE whereupon they ground this their opinion.  
The words of the APOSTLE JAMES are these, Is any 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. jacob. Chap. 5. vers. 14. 15.  
For better understanding of this place of SCRIPTURE, let us consider these three things, to wit. That when the Gospel was first preached, for the propagation and advan cement thereof, GOD appointed extraordinary offices, (EPHES. 4.) which were not to continue in the Church, such as the office of Apostles, Evangelists, and of Prophets. Likewise, he endued them, and some other believers, with extraordinary gifts, such as the gift of tongues, of prophesy, and working of miraculous works. And like as the extraordinary offices continued not in the Church: even so the extraordinary gifts continued not long in the Church: for they were given to open a door to the Gospel: which being once opened, Christians must content themselves with ordinary offices and gifts.  
secondly, let us consider, that persons who had received a gift of GOD to cure diseases miraculously, they used not at all times the self same signs and ceremonies in curing of diseases, but sometimes they sent hand-kirches to the diseased persons, (ACT. CAP. 19 vers. 11.) sometimes they overlayed the dead, and restored them to life, (ACT. CAP. 20. vers. 10.) and sometimes they anointed them with oil. (MARC. CAP. 6. vers. 13.) Which diversity of signs had not been lawful to use, if Extreme Unction had been an ordinary Sacrament in the Church: For, like as it is not lawful to baptise with any other liquor except water, because Baptism is a Sacrament instituted by GOD▪ Even so, in curing the diseased it had not been lawful to use any other sign and ceremony but anointing with oil, if so be it had been an ordinary Sacrament.  
thirdly, it is to be considered, that when signs and ceremonies do accompany extraordinary gifts, incase the gift do cease, it is a foolish thing to keep in use the sign and ceremony, except it were to be a memorial of a thing done of old, as the people of GVIDUS dedicated the shells of the Fish Remora to VENUS GVIDEA, for a memorial of their deliverance. But we read not of any Prophet, to whom GOD gave not the gift of working miraculous works, who counterfeited HELISEUS, by sending their staff to raise the dead, (2. REG. CAP. 4. vers. 2●….) or directing anie●…eprous person to wash his body seven times in the waters of jordane, as HELISEUS directed NAAMAN the Syrian to do. (2. REG. CAP. 5. vers. 10.) For in vain is the outward sign adhibited, when the gift of miraculous heling of diseases is ceased. Yea, and the Priests in the Roman Church, convicted in conscience, that by anointing with oil, they cannot restore a diseased person to health, they delay to apply Extreme Unction, until all hope of recovery be utterly passed.  
But now, lest it should seem, that their Extreme Unction is altogether uneffectuallie applied, the very words used in the application thereof testifieth, that they believe that remission of sins shall be conferred with to the diseased person, by virtue of Extreme Unction: for these are their words, Peristam sanctam Unctionem, & piissimam, suam misericordiam indulgeat tibi DEUS, quicquid peccasti per visum, per auditumodoratum tactum, gustum: that is to say, By this most holy Unction, let GOD bestow upon thee his mercy, for all sins thou hast committed, by seeing, hearing, smelling, touching, or tasting. here remember, that the benefit which the APOSTLE saith is chieselie obtained by prayer, they refer it unto anointing with oil. Next, they take not he●…de to whom the APOSTLE directeth this exhortation: namely, to the faithful members of CHRIST, whom in the twelfth verse he calleth his brethren, and in the soureteenth and fif●…eenth verses he speaketh to such as reverenced the order of Church-governement. Now it is certain, that faithful men are so taught in the school of GOD, and persuaded, that other men's prayers can avail them nothing, except there be faith in their own hearts: for the prayer of SAMVEL could benefit King SAUL nothing in respect of his reprobate and unbelieving heart. (1. SAM. CHAP. 16. vers. 2.) But these men of whom Saint JAMES speaketh, were faithful men, penitent sinners, obedient to the ordinances of GOD: And when the Seniors of the Church prayed for such men, their sins were forgiven them, GOD having regard to their own faith, and to the prayers of the Elders of the Church for them.  
In this they glory much, that Extreme Unction may be called a Sacrament of the new Testament in a proper sense: forasmuch as in it there is a sign instituted by CHRIST (Mar●…. cap. 6.) and unto the sign there is added a promise, to wit, the healing of the diseased person, if the LORD think it expedient, at least a promise of remission of sins. But all this is nothing except the third circumstance be added, to wit, that CHRIST hath given unto us this sign to be used, and hath annexed the promises aforesaid as belonging unto us: for who can deny. but in circumcision there was a sign instituted by GOD, whereunto a divine promise was annexed? Nevertheless, both the sign and promise appertained unto them who lived under the old Covenant, (GALATH. CAP. 5. vers. 3.) and not to us: even so, the sign and the promise aforesaid, appertained unto that time only in the which extraordinary gifts had place in the CHURCH of GOD, and not to us.  
Now, to the end that this their Sacrament of Extreme Unction, might be holden in the greater reverence, they have found out many circumstances not mentioned in holy SCRIPTURE: as namely, that it shall be made only by a Bishop: It shall be saluted with bowing of knees, and nine congratulations in this manner, It shall be said thrice, ave sanctum Oleum: and again it shall be said thrice, ave sanctum Chrisma: and the third time it shall be said thrice, ave sanctum Balsamum: that is to say, Hail, holy Oil: Hail, holy Chrism: Hail, holy Balsam. No such commandment is contained in the Scriptures of GOD. In like manner they say, it is only lawful for a Priest to apply this Oil: as if in the days of the Apostle JAMES there had been such sacrificing Priests, as are in our days: Whereas by the contrary Pope INNOCENTIUS the first, who lived in the days of AUGUSTINE, permitted not only Priests, but also common Christians, to comfort themselves and their friends by anointing them with oil, as SIGEBERTUS writeth in his Chronicles. Also with this oil, made by the Bishop, exercised, consecrated, and saluted, as if it were a sensitive and reasonable creature, the organs of men's senses are to be anointed, such as the eyes, the ears, the nostrils, the lips, the hands, the feet, and the reins. In this point their hearts are overcasten with darkness: and they err, mis-knowing the Scriptures and power of GOD: For the ground of corruption is in the heart, and not in the senses: and the very heart of EVA. was corrupted with infidelity and pride, before her eyes, or hands, or mouth did sin. (GENES. 3.) No man can discourse rightly of sin, nor of any other thing, except he know the fountain and wellspring thereof.  
Concerning ancient Fathers, they had no such custom to anoint with oil the eyes, ears, and the rest of the organs of senses, before men's departure from this life. And whereas they bring forth the testimony of AUGUSTINE (Lib. 2. De visitatione infirmorum) reckoning Unction as one of the necessary consolations to be adhibited to them, who are concluding their life. This citation is an over-giving of their cause, and a secret confession, that Extreme Unction is but the invention of man: for they cannot be ignorant, that those books, De Visitatione Infirmorum, were not written by AUGUSTINE, bishop of HIPPO, but by another after his death, who set them forth under the name of AUGUSTINE.  
AECUMENIUS, writing upon the aforesaid place of the Apostle JAMES, is shorter in his Commentary than the Apostle is in his precept or counsel: which thing he could not have done, if he had thought that an holy Sacrament had been recommended to the Church, to remain unto the end of the world: for he writeth only, that the Apostles had this custom whilst CHRIST was conversant with them in the earth, to anoint sick persons with oil, and to restore them to health. Aecum, in Epistol. jacob. cap. 5. vers. 14.  
The custom of the Roman Church approacheth somewhat nearer to the fashions of the Pagans, and old Heretics called Gnostici, than to the custom of the Apostles: for the Pagans anointed with oil the bodies of the dead, as the Poet witnesseth in these words, Corpusque lavant frigentis, & unguunt. (Iren. Lib. 1. Cap. 18.) And old Heretics anointed the head of the dead with oil and water, to procure redemption to their souls.  
The Roman Church anointeth not the dead with oil, but they anoint them who are half dead, in whom there is no hope of life and recovery.  
LINDANUS, in all his writings, is like unto an ASIATICKE Orator, fight rather with the shaft, than with the point of the Spear: and when he citeth a place of CHRYSOSTOME, (De Sacerdotio, Libr. 3.) to prove Extreme Unction to be an ordinary Sacrament in the Church, he proveth stark nothing, yea the thing that is not in controversy betwixt us and the Papists: for CHRYSOSTOME affirmeth, that men are more benefited by their teachers, than by their parents: in respect their natural parents have begotten their bodies, but their pastors have begotten their souls to GOD: Yea, and their natural parents have not supported their bodily infirmities so much, as their pastors have done: for oft times by prayer and anointing them with oil, they have procured health to their bodies, as Saint JAMES witnesseth, which their natural parents were not able to procure. In all this discourse there is not one word which we deny. But this proveth not Extreme Unction to be a Sacrament of the New TESTAMENT, instituted by CHRIST, to continue unto the end of the world.  
This Popish Sacrament LINDANUS in his Panoplia entraiteth of it in the last room, as a secure haven, in the which he will leave them of his religion, reposing and resting themselves. And truly, when I consider the ground, whereupon Papists would have their disciples to lean, and the haven unto the which they would have them to arrive: I am compelled to say, that their ground is sandy ground, (MAT. 7.) and that their haven is like unto the haven of NAUPLIUS: and they are wisest, who hath least confidence in such deceitful refuges: yea, they are wise who with ULYSSES and DIOMEDES can beware of the stony rocks of EUBOIA, and set their course another way.  
Now the LORD open unto us the bosom of His sweet Compassions, which is the true City of our Refuge, in the which our souls may find true security and rest:  
AMEN.   

A TREATISE, Of the Sacrament of Order.  
THE ORDERS in the ROMAN Church, are divided into inferior and superior Orders: The inferior Orders are doorkeepers, readers, exorcists, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, follower's, whom by a new invented name they call Ceroferarii, or Waxetaper-bearers: The superior Orders are subdeacons, Deacons, and Presbyters, By inferior Orders mens humility and obedience was tried, and so by degrees they were promoted to superior Orders. But seeing in every one of these Orders the outward signs at their entry are different, and the things signified are different, to wit, diverse graces of the holy Spirit, increassing according as men by ascending degrees mounted up to higher honours: what is the cause that all these seven are counted one SACRAMENT, and not rather seven SACRAMENTS?  
To all these Orders one thing was common, to wit, all were shaven in the upper part of their heads, to represent (as Lindanus affirmeth. Panopl. Libr. 4 Cap. 77.) that the glory of Churchmen is to wear a crown of thorns, and to be partakers of the sufferings of CHRIST. And the Council of Triburium, in the 20. Canon thereof, citeth the same cause of shaving the heads of Clergy men. It is true, that men and women of old delighted in hair, as a natural ornament of their bodies: and MARIE is commended for this, that she dried the feet of CHRIST with the hair of her head, (JOAN. CAP. 12. vers. 3.) And all the glory of the world, yea, and the crowns of immortal glory, should be casten down at the feet of CHRIST. (APOCAL. CAP. 4. vers. 10.) Nevertheless, the fact of SAMSON is reprooveable, who suffered his hair to be cut off, and casten at the feet of DELILA. (JUDGE. CAP. 16. vers. 19) And the shaving of the hair of men to be casten at the feet of the Antichrist, and to be a sign of subjection unto him, that is a thing no less reprooveable, than the fact of Samson.  
We read of CONDALUS, Governor of LYCIA, under MAUSOLUS', King of CARIA, that he gained infinite sums of Gold and Silver, for suffering the people of LYCIA to wear their hair as an ornament of their bodies, wherein they much delighted: But it is otherwise with the shavelings of the ROMAN Church, whose expectation of gain beginneth not until their heads be shaven: then they get some benefice, by ascending degrees their estate is advanced, until they become companions to Princes.  
LINDANUS, according to his accustomed manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, Serious in trifles: he will needs have this custom of shaving the heads of Churchmen, to be referred unto the APOSTLE PETER, whose head, saith he, the enemies of the GOSPEL did shave, before they executed him unto the death. And this rebuke of CHRIST, the CHURCH converted it into an honourable rite of shaving the heads of Church men, after the similitude of the shaving of Simon Peter's head.  
But if the ROMAN Church had been very solicitous to have kept the doctrine of the true faith of CHRIST, i●… purity, as it was delivered by SIMON PETER, and the rest of the APOSTLES, they had not been so serious in matters of hair.  
ANOTHER custom in the ROMAN Church, is to anoint with oil all them who are admitted to Church Orders. Where have they learned this custom? from the sons of AARON, who were anointed with oil, (LEVIT. CAP. 8. vers. 30.) and consecrated to the work of their ministration. May it not justly be spoken of them, which was spoken of old unto him who was too lofty in his vaunting speeches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is to say, Either increase your strength, or diminish your loftiness: Even so, I say to the Chaplains of the ROMAN Church, That they should either be liker unto CHRIST, (who was a Priest according to the order of MELCHISEDECK) or else they should brag less of the ceremonies of the levitical Law, seeing that the Priesthood of Melchisedeck is far different from the Priesthood of Aaron.  
To grace this Sacrament of Order, all these seven Orders aforesaid are attributed unto CHRIST himself: He was a Doorkeeper (say they) when He cast out the buyers and sellers out of the TEMPLE: (JOANN. CAP. 2. VERS. 15.) He was a Reader, when He read the place of ISAIAS in the Synagogue of NAZARETH, saying, The Spirit of the LORD is upon me, etc. (LUKE CAP. 4. vers. 17.) He did the office of an Exorcist, when He cured a man possessed with a Devil: (LUKE CAP. 4. vers. 33.) He practised the office of Acoluthus, when He said, He who followeth Me, shall not walk in darkness, but shall have the light of Life: (joann. Cap. 8. vers. 12.) The office of a subdeacon, when He washed His Disciples feet: (joann. Cap. 13. vers. 4.) The office of a Deacon, when He distributed Bread and Wine to His Disciples: (Matth. Cap. 26. vers. 26.) And finally, He executed His Priestly office, when He offered Himself upon the Cross, a Sacrifice for our sins. (Matth. cap. 27. vers. 50.) Who can be so babish ignorant, but he may understand, that CHRIST, in working saving miracles, He declared Himself the promised MESSIAS and Saviour? In reforming the abuses of the Temple, He declared Himself to be both King and Priest, to whom reformation of abuses in the Church belongeth: In reading Holy Scripture, and opening the sense and meaning thereof to the people, He declared Himself to be the Great Prophet, whom GOD promised to send into the world: (DEUTER. XVIII.) And when CHRIST saith, He who followeth M●…e shall not walk in darkness, etc. these words do import, That we, who follow CHRIST are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but not that CHRIST himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Who could once imagine that the hearts of men could be overcasten with such horrible darkness, as to attribute to the Lord of the House of GOD, the basest room in all the House, and to make a Doorkeeper of him for a time?  
Now the Ceremonies which are used in the Consecration of them who are admitted to inferior Orders, are these: The Doorkeepers are admitted with the sign of delivering the keys of the Church-door unto them. The Readers, by delivering unto them the Holy Bible. The Exorcists, by delivering unto them certain forms of adjuration of persons possessed with Devils, or transported with madness. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by delivering unto them Tapers of wax, with a little water pot. Are these elements instituted by GOD? and hath GOD annexed unto Keys, Books, Adjurations, and Tapers of wax, a promise of spiritual grace? If these two things cannot be proved by Holy Scripture, than no Sacrament can be acknowledged in these Orders: especially since the administration of these offices is committed to boys, to ignorant fellows, and to men who have no extraordinary gift of casting out of Devils, as the Exorcists of the Primitive Church had of old.  
The like I speak of superior Orders, The signs and Ceremonies which are used in admitting of Presbyters, (whom now they call Priests) are the presenting unto them a platter, in the which consecrated Hosties are contained, to declare, that they are called to stand at the Altar, to consecrate the elements, and to offer up the body and blood of CHRIST, as a prop●…tiatorie Sacrifice to the Father. How blasphemous this opinion is, I have already declared, in the TREATIS●… Of the Sacrifice of the Mass, but for the present this I say, That if the ancient Ceremony of Imposition of hands had been kept in admission of Presbyters, yet it could not have been called a Sacrament of the New Testament, because a Sacrament is a visible sign, of the invisible grace of GOD, and belonging to all them to whom the Covenant of GOD belongeth. Only this observed, that every Sacrament must be applied in its own time, as GOD hath ordained.  
The Ceremony of breathing upon them who are admitted Priests, conjoined with these words, Receive the Holy Spirit, (joann. Cap. 20. vers. 22.) it is a preposterous counterfeiting of CHRIST, whom we aught to follow, in such things as He hath set down to be followed: but not to presume to do all things which He did for demonstration of His divine power.  
The Deacons in the Roman Church, are ordained by a Bishop, who clotheth them with their Stoles, and their Oraria, upon their left shoulders, and putteth into their hands the Book of the evangel, whereof they should be Preachers. Their office is to attend upon the Presbyters, when they minister the Sacraments, to lay the Hosties upon the Altar, to prepare, and to cover the lords Table, to carry the Cross, and to preach, and sing, the Gospel, and the Epistle, to the people. In the ordination of Deacons, there is neither a regard of the first institution of Deacons appointed by CHRIST'S Apostles, (Acts 6.) neither is there any similitude or resemblance of a SACRAMENT therein.  
The office of a sab-Deacon is not mentioned in Holy Scripture, and their service in carrying the Chalice, and the Pax, and the pot with water to wash the hands of them who minister at the Altar, and the Towel: they are such a mass of frivolous toys, invented by the brain of man, that I will leave of to speak any further of them, remembering always this ancient saying, That which Scripture hath not commanded, may be as easily rejected, as it may be furtherlie obtruded.  
Now seeing I have remembered in all my preceding Treatises, to speak of Antiquity, I shall not overpass with silence this point (GOD willing) in this Treatise also.  
Albeit the Hierarchy of the Roman Church were found to be ancient, yet it sufficeth for this Treatise to declare, that of old these Orders were not called a Sacrament. And there is no ancient Writer whom I have read, who reckoneth Church Orders in the number of Sacraments. As for the words of Cyprian and Pope Leo, cited by Lindanus, they are not worthy of refutation, because in a general signification many things may be called Sacraments. But to call Order a Sacrament in a strict signification, it is a new invention found out by the Scholastic Doctors, who behoved to be serious in some thing after they had lost the substance of Religion.  
But I will set forward, and declare, that the Hierarchy itself is not so ancient as they affirm it to be. True it is, that about the year of our LORD 250. Cornelius, Bishop of 
Euseb. hist. Libr. 6. Cap. 43.  Rome, abhorring the arrogancy of Novaius, describeth the Hierarchy of the Roman Church, in the which there was one Bishop, forty and six Presbyters, seven Deacons, and seven subdeacons, forty and two Acoluthi: of Exorcists, Readers, and janitors fifty & two: of Widows & afflicted people, above a thousand and five hundredth persons, who were all sustained by the liberality and goodness of GOD in the Roman Church. Hereof it appeareth, that over and beside offices instituted by the Apostles to continue ordinarily in the Church, other offices crept in (into the Church) by human institution, having no such warrant as Elders and Deacons had. And after the time of the promotion of the Bishop of Rome, to the honour of Universal Bishop, the number of Church offices encreassed: and to Presbyters were added Arch-priestes: and to Deacons were added archdeacons. And Lindanus lamenteth that other inferior offices, which were invented by men, had ceased in the Church, such as Fossores, Syngeli, Copiatae. When the liberality of the people bestowed superfluity of riches upon the Church, then new offices behoved to be found out, to the end, that all which was bestowed might seem too little, because many Church offices were to be sustained: the proverb spoken of old of women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, A woman is naturally sumptuous: now it might be justly transferred to the Church Hierarchy, that it was a sumptuous and costly thing.  
About the year of our Lord 308, and under the reign of Dioclesian, a constitution is attributed to Caius, Bishop of Rome, that men should be promoted to superior Orders, by degrees ascending from inferior Orders. And all the forementioned Orders are reckoned in that Decretal of Caius, to wit, Ostiarius, Lector, Exorcista, Acoluthus, Subdiaconus, Diaconus, Presbyter, and Episcopus. But the Epistle of Leo the fourth, written to the Bishops of Britanny, derogateth credit to all the decretal Epistles written before the days of Pope Siricius, except only to the decretal Epistles of Pope Sylvester: So that arguments taken from decretal Epistles, preceding the 384. year of our Lord, hath the less credit amongst us, because they cannot obtain credit at the hands of their own Popes.  
But seeing nothing is to be called ancient, which hath not flowed from the mouth of Christ and His Apostles, lest they should seem to be discountenanced in this point, they cite the book of the Canons of the Apostles, to prove, that the degrees aforesaid were Apostolic constitutions. This book is not only supposititious, but also most impertinently cited by Papists, because in the Council of Trent (De Sacramento ordinis, cap. 2.) Anathema is pronounced against them who acknowledgeth not all their Orders, both superior and inferior. But the book of the Canons of the Apostles acknowledgeth only five Orders: namely, Bishops, Presbyters, Deacons, Readers, and Psalmists, or Chantors: but no mention is made of Exorcists and Subdeacons: Therefore, it were good for them either to brag less of Antiquity, or to prove better, that their Hierarchy is ancient.  
Ambrose (in cap. 4. ad Ephes.) reckoneth five Orders, to wit, Bishops, Presbyters, Deacons, Readers, and Exorcists, making no mention of Subdeacons', and Acoluthi. The canonists reckon nine Orders, adding to the seven above mentioned Bishops and Psalmists.  
This diversity of opinions concerning Church Orders, declareth two things: First, that of old there was no Sacrament of Orders: secondly, that there was no settled opinion in the Church about Orders, but one Church used one form, and another Church another form, as is customably observed in things indifferent: insomuch, that when it was thought expedient, that all household servants in Bishops houses, should be Clergy men, than the number of Church offices 
Cyprian. Libr. 3. ●…pist. 22.  were multiplied, according to the number of Oecumenicke offices accustomed to be in Noble men's houses. Would God, that in matters of faith, of manners, and Church Discipline, men had fixed the eyes of their minds as attentively upon the written word of GOD, as shipmen do upon their Compass, than had there been less aberration, and less disputation, and less diversity of opinions. The LORD work this in His own time, to whom be all Honour, Praise, and Glory, for ever and ever, world without end,  
Amen.   

A TREATISE, Of the Sacrament of Matrimony.  
IN the TREATISE of the Sacrament of MATRIMONY, the inconstancy, oblivion, contradiction, and headstrong insolency of the Roman Church, maketh me uncertain whereat to begin: For who could once imagine, that they, who call Marriage a work of the flesh, and an estate of living uncompetent to them who are called to holy Orders, (forgetting what they had spoken) they would make of it an holy Sacrament: as if the Ministers of GOD should be debarred from the holy Sacraments of GOD. If they say, that they debar men in spiritual offices only from copulation with women: yet in this they debar them from the Sacrament, forasmuch as they debar them from the external sign, whereby the spiritual grace is represented. Can any man be partaker of Baptism, and not washen in water? Or can any man be partaker of the LORDS Super, and not be permitted to eat and drink at the holy Table? And how is a man admitted to the Sacrament of Matrimony, and debarred from copulation, which they themselves grant to be the external sign of the Sacrament.  
But let us mark the fraudulent dealing of the ROMAN●… Church, who hath made Marriage to be a Sacrament, albeit all the members of their Hierarchle have forsaken it: yet this they gain, that Marriage being counted an holy Sacrament, they have drawn the cognition of all Matrimonial causes under their judicatory. This being done, and their authority being settled, they took boldness to make laws, both impious against GOD, and injurious to men: as namely, that Marriages, bound up betwixt young persons, without consent of Parents, should be firm and itable: That amongst kinsfolk it should not be lawful to marry within the seventh degree: and these were already married within these degrees, should be separated again: That a man, who is divorced from an adulterous woman, shall not have liberty to marry during her lifetime: That they who are spiritual brethren and sisters, by the Sacrament of Baptism and Confirmation, shall not have leave to marry one another: And, Marriage is forbidden at certain seasons of the year: And finally, that the Church may dispense with the degrees of consanguinity, forbidden in the eighteenth CHAPTER of LEVITICUS, and find out more degrees impeding Marriage to be bound up.  
The Apostle PAUL, when he calleth Marriage a great mystery, (EPHES. CAP. 5. VERS. 32.) he is speaking concerning CHRIST, and concerning His Church: And it is indeed a mystery unspeakable, whether we consider the beginning, or the progress, or the consummation of this Marriage: It is begun in Earth, and perfected in Heaven: And the love of CHRIST and His Church, is unspeakable: For even the Spouse of CHRIST, albeit she be infirm and weak in the Earth, yet her heart is so inflamed with the love of her husband, that she forgetteth all things, and remembereth upon Him: she counteth all things to be dongue in comparison of him: one sight of His reconciled face is dearer to her than all the treasures of the world: His name is like a sweet ointment powered out, and delighting her soul with the sweet smell of salvation. And if the love of the Church towards CHRIST be unspeakable, who can comprehend the length, breadth, and deepness of the love of CHRIST towards His Church, who hath purged her from all spot of sin in this world, and prepared a glorious mansion for her in His Father's house, that is, in Heaven. But this is not spoken of the marriage of mortal men with their wives.  
True it is, that the Apostle PAUL in that same place setteth down some similitude betwixt corporal marriages, and the spiritual marriage betwixt CHRIST and His Church: But that is not enough to furnish out an ordinary Sacrament in the Church of GOD, for than should there be infinite Sacraments: For the Kingdom of GOD (MATTHEW 13.) is compared to a man who soweth good seed in his field: It is compared to leaven, and to a treasure that is hidden in the field, and to a draw net, and to a grain of Mustard. seed: yet all these things are not Sacraments in the Church.  
Yea, and in the marriage of ADAM and EVA, we see a certain similitude of the spiritual marriage betwixt CHRIST and His Church: for ADAM loved the woman which was flesh of his flesh, and bone of his bones, and in whom he saw his own similitude: (GENES, CHAP. 2. VERS. 23.) And CHRIST in like manner, by feeding us with His own body and blood, He maketh us flesh of His own flesh, and bone of his own bones: and moreover, He stampeth us with His own similitude, to assure us, that He loveth us, whom He hath stamped with His own likeness.  
In like manner, a matrimonial band is more indissoluble than other bands: for other bands, like as they are bound up with consent of parties, so in like manner they may be dissolved and undone with consent of parties: but the band of Marriage cannot be undone, except by death or fornication. But the conjunction betwixt CHRIST and His Church, (ROMAN. CHAP. VIII.) cannot be undone by death itself. As concerning spiritual whoredom, the true Church, which consisteth of a number, whom GOD hath elected, called, justified, sanctified, and whom He intendeth to glorify: These, I say, the LORD in mercy preserveth from spiritual whoredom, and apostasy from the known truth.  
And, like as a chaste woman delighteth in her husband, whether he be present with her, or absent from her: if he be present, she delighteth to confer with him: if he be absent, she delighteth to talk of him, to read his letters, to behold the tokens of his favour towards her, and finally, in the secret parlor of her heart to meditate of his goodness towards her. (Basil. Magn. De vera Virgini●….) Even so, the Church is ravished with an unspeakable delight of her husband JESUS CHRIST: He is spiritually present, and by holy prayers she talketh with Him night and day: He is corporally absent, therefore she delighteth to talk of His love and goodness towards her, and to read the books of holy Scripture, wherein His good will towards her is clearly manifested, and in the secret chamber of her heart continually to meditate of His second blessed appearance.  
IN nothing doth the ROMAN Church agree better with us, for a time, than in magnifying Marriage as an holy band instituted by GOD in PARADISE, and having a type and similitude of the love of CHRIST towards His Church: and therefore they make it an holy Sacrament in the Church, which no man ever did before the days of Pope GREGORY. But when they perceived that this was not consented unto, that Marriage should be counted one of the ordinary Sacraments in the Church, especially, the whole Hierarchy of the ROMAN Church disclaiming it, and the East Church in a general Council, disallowing prohibition of Marriage to men called to spiritual offices.  
The ROMAN Church took offence at every thing, which was repugnant to their opinion. They could neither abide them who denied that Marriage was a Sacrament, nor yet them, who gave liberty to Church men to marry: And so being irritated on all sides, they began to speak evil of Marriage as a work of the flesh, and an estate uncompetent to men in spiritual offices.  
Is not the ROMAN Church, in this point, like unto the River EUPHRATES, which flowing out of the Mountains of ARMENIA, setteth its course Westward, until it forgather with the skirts of Mount TAURUS: and then when the course of it is hindered, it fetcheth a contrary course, and runneth 
Similitude  directly East, until it be mixed with the water of TIGRIS: Even so, the ROMAN Church, which could never abide to be controlled, it took occasion to speak unreverently of Marriage, because their opinions were not received in the Church without contradiction.  
Now seeing the cause is evidently known, wherefore they were so serious to draw in Matrimony into the number of Sacraments: namely, to the end that matrimonial causes might be found spiritual causes, and might be judged by spiritual judges. Let us consider what constitutions they made in matters of Matrimony, without any warrant or regard of Scripture: insomuch, that their vilepending of Scripture 
Con●…. Trid. de Matrimon. Can. 3.  maketh a number of their constitutions to be so vilepended, that they are not worthy of an answer: and namely, when they say, that the Church hath power to dispense with the degrees of consanguinity, forbidden in the eighteenth CHAPTER of LEVITICUS, and for to appoint more degrees impeding the binding up of Marriage, than are contained in that CHAPTER of LEVITICUS. What answer shall be given to such Apostates from the truth of GOD? They make so great account of the Canons of their Counsels, that they accurse all them who dare contradict any of them: and on the other part, they make so light account of holy Canonicke Scripture, that even when they add to the Scriptures of GOD, or diminish any thing from them, they are worthy to be heard, and to be regarded. But HENRY the eight, King of ENGLAND, when he sought resolution in this question at the most part of the Universities in EUROPE, if it were lawful for the Bishop of ROME, or for a Council, to dispense with the degrees of consanguinity, forbidden in the eighteenth of LEVITICUS, he received a negative answer, That it was not lawful so to do.  
The prohibition of Marriage in more degrees of consanguinity and affinity, than are contained in the XVIII. of Leviticus, is a wicked invention, to make the Law of GOD of none effect: For like as Cyrus, when he caused many channels to be made, wherein the water of the River Gyndes should be derived. What intention had he, but to dry up the River Gyndes, and to make it ebb of water, that young boys & girls should not be afraid to wade thorough it: Even so, prohibitive degrees, added to the Law of GOD, tended to none other purpose, 
Similitude  but to undo, and make of none effect, the blessed Law of GOD. And this appeareth the more manifestly, because in that same Canon, in the which they claim liberty to add more degrees of prohibition of Marriage, to the degrees forbidden in Leviticus, they claim also a liberty to dispense with the degrees forbidden by GOD. But GOD confoundeth the counsels of men, which are opposite to His divine institution, and turneth them all to folly. And the prohibition of Marriage unto the seventh degree was retrenched in the Council of Lateran, anno 1215▪ and reduced to the fourth degree of consanguinity. So men, who would correct the ordinance of GOD, they are like the Serpent, whereof Epiphanius writeth, (contra heres.) which for hunger is compelled to gnaw his own tail, and to procure his own death.  
Moreover, the prohibition of Marriage with spiritual sisters, that is, with them to whom they have been witnesses in the Sacrament of Baptism or Confirmation: it is a constitution neither countenanced by Scripture, nor known to Antiquity: but only leaning upon the authority of the ROMAN Church: and therefore, the people and nations in our time, who acknowledge CHRIST to be the only Lawegiver in His own Church, they have given this Antichristian law as the ashes that are casten to the dunghill.  
Their constitution concerning divorcementes, that it is not lawful for the innocent party to marry, so long as the other 
Trident. Concil. Can. 7.  party is alive with whom he was once married, is partly conceived upon wrong interpretation of Scripture, and partly upon the opinion of ancient Fathers, who misconceaving the right meaning of holy Scripture, have given to others occasion of stumbling and erring. True it is, that the Apostle Paul saith, Let not the wife depart from her husband: but if she depart, let her remain unmarried, or be reconciled unto her husband, and let not the husband put away his wife. (1. Cor. 7. 10. 11.) In this place the Apostle is speaking of such alienation of minds as falleth out betwixt man and woman, and separateth their cohabitation for a time but he is not speaking of divorcements, justly made for fornication: for like as death cutteth insunder the bands of Matrimony, & giveth liberty to the living party to marry in the Lord (Rom. 7. 2. 3) Even so, fornication cutteth insunder the matrimonial band, and giveth liberty to the innocent party to marry another in the Lord. Matth. 5. 32.  
The bills of divorcement given to honest women in the old Testament after the receiving whereof they married other husbands, as clearly appeareth in the book of Deuteronomie, cap. 24. vers. 4. this custom (I say) is no sufficient ground to prove that the innocent party may marry after divorcement: for such divorcementes were rather tolerated for the hardness of the jews hearts, than commanded or allowed: and because they were made without any trial of fornication, they are damned by Christ, as occasions of adulteries. Matth. 19 9 But the exception that Christ maketh in express words of fornication, declareth that the divorcement made for fornication, is a lawful divorcement, and consequently giveth liberty to the innocent party to marry, as death intervening, giveth liberty to the party living to marry.  
The opinion of Augustine concerning the exception of fornication, made by Christ in the question of divorcement, (Matthew 19 9) hath so blinded the eyes of Lindanus, and many others of the Roman Church, that they suppose the meaning of the words of Christ to be this, That a man who putteth away 
Augustir Serm. D mini, in monte, li●… cap. 14  his wife for fornication, and marrieth another, he sinneth not so grievously, as he who putteth away his wife ungrieved with any such transgression on her part. Always, both the one and the other sinneth, saith he) if they marry another during the life time of the first beddefellowe. But, with Augustine's favour, exclusine words, such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is, cannot be expounded by Magis and Minus: but the meaning of Christ's words is evident, That except fornication cut the matrimonial band, the husband should not repudiate his wife, and he who marrieth a woman, who is not divorced for whoredom, committeth adultery.  
TO conclude this TREATISE, let no man be moved by the honour which the Roman Church seemeth to give unto Marriage, when they call it an holy Sacrament: neither be much troubled when they speak unreverently of Marriage: for in the Courts of Caiaphas and Pontius Pilate, Christ was scornfully honoured, and seriously mocked, and buffeted: (Mat. 27) Even so, when the Roman Church speaketh honourably of Marriage, they are only sporting and delighting themselves with conceits and discourses: but when they abhor Marriage, and speak unreverently of it, than they speak seriously, and from their heart. But the LORD in His own time, will stop the mouths of them who teach a doctrine of Devils, from whose deceitful doctrine the LORD make His Church free, to whom be all praise, power, and dominion, both now and evermore,  
AMEN.   
FINIS.