History of the First Ten Persecutions

Bishops and Doctors in Afric.

IN Afric, over and besides the Bishops of Alexandria, was Didymus a Doctor of the school of Alexandria, who through occasion of a dolour that fell into his eyes, became blind from his very youth: Yet by continual exercise of his mind, he became excellently learned in all Sciences: But above all things the exact knowledge of divine SCRIPTURES made him a terror to the Arians. Manie 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 again told it to Athanasius, who lurked secretly in Alexandria, during the time of the reign of Julian.

Arnobius was an Orator in Afric, afterward he became a Christian, and craved to be baptized. Christian Bishops linguered to confer the holy Sacrament to a man, who had been a hater of Christian Religion of a long time. Yet he freede himself from all suspicion of Paganism, by writing books wherein he confuted the Idolatry of the Pagans, and was baptized about the year of our LORD 330. Anent the suffering of our LORD he writes very judiciously. That like as the beams of the Sun, that shine upon a tree, when the tree is cutted, the Sun beams cannot be cutted: Even so, in 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, that he impugned errors with greater dexterity, then he confirmed the Doctrine of the Truth.

Optatus Bishop of Meleuitanum in Afric, in the days of Valentinian and Valens, set his pen against the Donatists, especially against Parmenianus, whose absurd assertion he clearly refutes. First, whereas the Donatists affirmed, that the CHURCH of CHRIST was only to be found in a corner of Afric. He refutes it by Scripture, wherein it is written, Ask of me, and I will give thee the Heathen for thine inheritance, and the ends of the world •… for thy possession: This place proves the CHURCH to be Catholic. Also whereas they said, that Baptism was not available, except some of their sect had been present at the administration thereof: he answereth, That when GOD first created the Element of water, the presence of the Trinity was powerful in operation to create water, albeit none of the Donatists were then present: Even so the Trinity can work effectually in Baptism, albeit none of the Donatists be present: Yea, and that it was GOD (the author of Baptism, and not the Minister) that did sanctify, according as it is written, Wash me, and I shall be whiter then the snow, &c.

Bishops and Doctors of Europe.

ACHOLIUS Bishop of Thessalonica, baptized the Emperor Theodosius, after here returned from the slaughter of Maximus. The Emp. fell sick by the way, before he came to Constantinople, and was desirous to be baptized: Nevertheless he would not suffer Acholius to baptize him, until he was assured that Acholius was not spotted with the Airian Heresy. After baptism the Emperor recovered his health again. Acholius was brought up in Monastries, like as Epiphanius, & many other worthy men were brought up.

Hilarius Bishop of Poitiers in FRANCE, lived under the reign of Constantius: a man in Religion constant, in manners meek and courteous. He was banished immediately after the Council of Millane, 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 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 Council of Seleucia: from Seleucia he went to Constantinople. The Emp. refused to hear him reason with the Arians 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 Arian heresy: and he prevailed so far, that Jerome compares him to Deucalion, who both saw the flood of waters over-flowing Thessalia, and the abating of 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: under the Emp. Valentinian he was governor of Liguria. At this time Auxentius bishop of Millane (an Arian) died. Great sedition was in the town, for the election of a new bishop, 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 perswasiue, that the people with one consent cried out, they would be all of one mind, incase that Ambrose were appointed to be their bishop. The Emp. thought this inexpected consent of the people came from GOD, and he consented to the desire of the people. So was Ambrose ordained bishop of Millane. After the death of Valentinian he was grievously troubled by Justina, the mother of Valentinian the second: for she was infected with Arianism. Ambrose was savored by the people and would not betray the sheep-fold of GOD to Wolves. The particular description of the broile of Iustina may be read at length in the Epistle that Ambrose writes to his sister Marcellina. The miracle wrought at the sepulchers of Protasius and Geruasius, mittigated somewhat the fury of Iustina. But the dolorous tidings of the slaughter of Gratianus compelled Iustina 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: 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 the third year of the reign of Honorius, after he had governed the Church of Millane 22. years.

Prudentius a man of Spain, a Lawyer at sometimes, and a warrior at other times in his young years. In his old age he writ of divine matters. He lived under the reign of Valentinian the second, of Theodosius, and his sons. He set forth his knowledge in books of Latin Poesie, albeit Greek inscriptions be prefixed unto them, such as 〈 in non-Latin alphabet 〉 , which entreateth of the fight betwixt the spirit & the flesh: 〈 in non-Latin alphabet 〉 , which entreateth of the works to be done in the day time: 〈 in non-Latin alphabet 〉 , entreateth of Divinity and divine things: 〈 in non-Latin alphabet 〉 , entreateth of Original sin, against Cerdon and Marcion, the Authors of two beginnings: 〈 in non-Latin alphabet 〉 , a book containing the praises of victorious Martyrs. In this book is frequent invocation of Saints express against holy Scripture: 〈 in non-Latin alphabet 〉 , containing 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:

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, for the marks of the rebuke of CHRIST. The Emp. employed him to stay the schism in Egypt, betwixt Alexander and Arius. 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 Arius: And at the Council of Serdica, he absolved Athanasius, Paulus, &c. 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 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 Arian Bishops, to whose wicked constitutions (fearing torture and banishment, from which he was lately reduced) he subscriued.

Jerome was borne in a town of Dalmatia, called Stridon, and was instructed in the Rudimentes 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 Rome, where he acquainted himself with honorable women, such as Marcella, Sophronia, Principia, Paula, and Euftochium, to whom he expounded places of holy SCRIPTURE, for he was admitted presbyter: He was counted worthy to succeed to Damasus B. of Rome: his gifts were envied at Rome: therefore he left Rome, and took his voyage toward Palestine. 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 LORDES Natiuitie to be the place of his death. At Bethlehem, Paula a Noble woman (who accompanied Jerome, and his brother Paulinianus, from Rome) upon her own charges built four Monastries. Jerome guided one Monastrie, wherein were a number of Monks. The other three, whereinto there was companies of holy Virgines, she guided her self. Jerome 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 keep inviolable friendship with him. The letters that passed betwixt August. and Jerome declare, that Jerome knew not howe great a victory it was in love, in humility, and friendeship to over-come them, who seemed to contend against him. Jerome wanted not his own gross errors. Anent the creation he thought, that Angels, Thrones, Dominations, were existant before the world was created. In his books written against Jovinian, he writeth not reverently of Marriage, and he damneth the seconde Marriage. He ended his life about the twelfth year of the reign of Honorius, in the year of his age 91.

Ecclesiastical Writers have filled their Books with excessive commendations of Heremites and Monks: of whom (GOD willing) I shall write in a particular TREATISE anent Monasticke life.

CHAP. III. Of Heretics.

OLDE Heresies before mentioned, such as the Heresies of the Novatians, Sabellians, and Manicheans, did more harm in this CENTURIE, 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 CENTURIE the plurality of Heretics did most mightily abound. Meletius a bishop in Thebaida, was deposed by Peter bishop of Alexandria, (who suffered martyrdom under Dioclesian) because he was found to have sacrificed to idols. After his deposition, he was seditious and factious, raising up tumults in Thebaida, and practicing tyranny against the chair of Alexandria: and his disciples were found to have communicated with the Arians. 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 Arius, a presbyter in Alexandria, who denied that the Son of GOD was begotten of the substance of the FATHER, but that he was a creature, and made of things not 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: but his travel was spent in vain. Therefore Alexander was compelled to use the last remedy, to depose and excommunicate Arius, with his complices, to wit, Achilles, Euzoivs, Aethales, Lucius, Sarmata, Julius, Menas, Arius alter, & Helladius. This excommunication had allowance by the Bishops of Thebaida, Pentapolis, Libya, Syria, Lycia, Pamphylia, Asia, Cappadocia, and many other places. But Arius, an head-strong 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 labored to fortify himself in his Heretical opinion, especially by the assistance of Eusebius bishop of Nicomedia, a perilous and deceitful man. Arius 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 Arian presbyter, whom she commended to the Emp. her brother when she was concluding her life: Yet the LORD punished the insolent pride of this Heretic, with a shameful and vnquoth death, as hath been already declared. This heresy was propagated by Constantius, by Iustina, and her son Valentinian the second, by the Emp. Valens, and by the kings of Goths & Vandalles. 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 in Egypt, Maris b. of Chalcedon, Narcissus b. in Silicia, Theodorus b. of Heraclea in Thracia, and Marcus b. of Irenopolis in Syria. In the number of most impudent Arian bishops, was Ishyras, the chief accus •… r of Athanasius, to whom the Arians gave the wages of iniquity, and ordained him b. of Mareotis: The 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 Arian Heresy, with many others, of whom I will have occasion to speak hereafter.

Albeit Anomai were a branch of the stock of the Arians, yet they differed from other Arians in this, that they abhorred from the word 〈 in non-Latin alphabet 〉 , which other Arians 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 〈 in non-Latin alphabet 〉 , that is of like substance with the FATHER: he was demanded in what sense he had so written? he answered, that the Son of GOD was like unto the FATHER in will, but not in substance. Eunomius bishop of Cyzicus in Bithynia, was the first inuenter of this miserable Heresy of Anomaei, a man who delited in multitude of words, as many Heretics do. Sozomen blames him for altering the custom of thrice dipping in 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. Herof it came to pass, that Eudoxius (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, as it were filled with the spirit of Phineas, who with one spear killed Ombri and Cozbi: 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 spake vnquoth things of the Trinity, and was justly called an Atheist. The Emp. Constantius, albeit he loved other Arians, yet he disliked Anomei, and procured his deposition and excommunication, by the Bishops who came to Constantinople from Ariminum and Seleucia. Eudoxius first Bishop of Germanitia, in the confines of Silicia, after Bishop of Antiochia, and last Bishop of Constantinople, a hunter for preeminence of places. He was a favorer of the sect of Arians called Anomei, or 〈 in non-Latin alphabet 〉 : yet he had the heart of a beast, for neither would he embrace the true Faith, neither durst he defend the Iye 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 the error of Eudoxiani.

Macedonius, rather by the authority of the Emp. Constantius, then by the consent of the people, was made bishop of Constantinople. Paulus lawful bishop of Constantinople, was banished to Cucusus, a town of Armenia, and there he was strangled by the Arians, 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 to another. His followers were abhorred more then any other branch of the Arian Heresy, for their inconstancy. They sent Messengers to Liberius Bishop of Rome, and consented in all points to the Nicene Faith: but afterward, like unto dogs, they returned to their vomit again. He was damned, as a notable Heretic, by the seconde 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 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, when he was borne of the Virgin, and should have an ende 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 in the Council of Serdica: 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 defense 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 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 Monks were entangled. They pretended great innocence 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 in the Church.

About this time, saith Theodoretus, that is, in the days of Valentinianus and Valens, sprang up the Heresy of Messaliani. Albeit this name be vnquoth, yet the Greek names given unto this Heresy are more significative: they were called 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , that is, men ravished in the spirit, after long continuance in prayer. When they were transported, and out of their wits, then they supposed, that the holy spirit was sensibly infused into them, whereby their bodies were made free of all 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 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 ingine, and delited to make contradiction to every thing that any man could speak: and so it came to pass (as Ruffinus writeth) Heresim ex contentione generauit, that is to say, Through contention he procreated an Heresy: affirming that in the dispensation of CHRISTES 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 and overcome: he confessed that CHRISTES 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 approaching to Antiochia: he was the author of the fourth faction. In the days of Julian he compiled histories of Scripture, in Greek Poesie. In the days of Valentinian and Gratian, he defended his Heresy. In the days of the Emp. Theodosius he concluded his life. His son in name, learning, and bad use of excellent gifts, was like unto his father. Vitalius presbyter in Antiochia was a serious defender of the Heresy of Apollinaris, in so much, that the followers of Apollinaris were called Vitaliani.

Donatus was a Bishop in Numidia, who contended with unsupportable hatred against Cecilianus B. of Carthage, challenging him, that he had received ordination from Felix Altungensis, 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 nowhere else to be found, but only in that corner of Afric, whereinto they themselves dwelt: 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 headlonges 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 favorers: 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.

Collyridiani were a sort of superstitious people, who worshipped the Virgin Marie, the mother of our LORD, with divine adoration, and with baking little pasties (which in the Greek language are called 〈 in non-Latin alphabet 〉 ) 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 woman, yet is she not GOD.

Manie late Heresies are nothing else, but a renewing of old & decayed Heresies. Such was the Heresy of Priscillianus, a man of Noble birth in Spain, very eloquent, rich, temperate, with great show of humility, who easily insinuated himself in the favor of the people. In his youth he was inclined to Magical Arts, and renewed the filthy Heresy of Gnostici, who disallowed Marriage, and commended fornication. Some bishops of Spain were entangled with this Heresy: such as Iustantius, 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 Millane, to whom they ad 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 seconde, whether by Maximus an usurper of the Imperial Soueranitie, or by Theodosius, I am not certain.

Lucifer was bishop of Calaris in Sardinia. He was present at the Council of Milan, and was banished by Constantius, because he would not consent to the deposition of Athanasius. He was reduced from banishment by the Em. Julian. He visited Antiochia, 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 rekoned in the catalogue of schisms, then of heresies: & Theod. disprouing Lucifer, saith, that he made faith to be 〈 in non-Latin alphabet 〉 , but he saith not 〈 in non-Latin alphabet 〉 , that is, a weapon of contentions, but not a weapon of heresy.

These who supposed, that after the Natiuitie of the LORD the Virgin Marie companied with her husband Joseph, and did bear childrē to him, were called Antidicomarianitae. In this opinion was Helvidius, a man more curious then wise. The opinion of the Fathers of the Church, not repugnant to Scripture, was this, That like as no man did lie in the sepulcher 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, 〈 in non-Latin alphabet 〉 , as i •… it had been said, 〈 in non-Latin alphabet 〉 , 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 aggreeth.

Augustine cites out of Philaster a sort of Heretics, called Metangismonitae, whose heresy sounded to this, That the SONNE is in the FATHER, according to the similitude of a little vessel comprehended within the compass of a greater vessel: 〈 in non-Latin alphabet 〉 in the Greek Language signifieth a vessel, and 〈 in non-Latin alphabet 〉 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 they dwelt, 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 of man was formed 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, foolish men, who counted it religion, to stop their breath with their fingers, and to utter no intelligible speech: Aquarii, who instead 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, 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 it self, Augustine scarcely will reacken them into the roll of Heresies.

CHAP. IIII. Of Councils.

COUNCILS may be divided in General, National, or Provincial, and particular Councils. General were called Oecomenik Councils ( 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . Such as the Councils of Gangra, Neocaesaria, & many others, gathered usually by Patriarchs, 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 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, someone 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 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 eating of flesh, as from a creature in itself unclean, he should be deprived of his dignity. This Council was subscribed by 18. Bisshops.

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 333. year of our LORD, for there is great diversity in this counting) The Council of Nice in Bithynia 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 Council, for 〈 in non-Latin alphabet 〉 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 Arius a presbyter in Alexandria, who denied that the SONNE of GOD was consubstantial with the FATHER, but affirmed there was a time whereinto the SONNE was not, and that he was created of things not existant. This opinion was so vnquoth and abominable to the Fathers convened in the Council of Nice, that they utterly damned and anathematized the opinion of Arius. Only 17. Bishops adhered to his blasphemous opinion. The Emp. liked well the determination of the Council, and threatened to punish them with banishment, who did refuse to subscribe the determination of the Council: for they had concluded, that the SONNE of GOD was 〈 in non-Latin alphabet 〉 , that is, consubstantial with the FATHER. Of the number of 17. who were favorers of Arius, only two, to wit, Secundus a Bishop of Ptolemaida in Egypt, and Theonas bishop of Marmarica, adhered to Arius until the end of the Council, with a few moe, whom the Fathers convened at Nice, delivered unto Satan, & the Emp. banished them: the rest for fear of punishment subscribed to the deposition of Arius with their hands, but not 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 Silicia: These (I say) and some others, subscribed the sum of Faith set down by the Nicene Council, and the deposition of Arius.

Anent the controversy of keeping the festiuitie of Easter day, a conclusion was taken, that it should be kept upon the LORDES day, and not upon the 14. day of the first month of the Jews called Nisan. And this was done for keeping of unity and peace in the Church: for it was expedient, that that thing, which was uniuersally 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.

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 Marriage is honorable, 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 Marriage. The Council would make no constitution anent such matters, but remitted marriage as a thing indifferent to every man's free arbitriment.

The Canons of the Nicene Council pertaining to matters of discipline, in number 22. (read them in the history of Ruffin.) The appointing of three Patriarchs, one in Rome, another in Alexandria, the third in Antiochia, with power to conuocate within their own bounds particular Councils, for timeous 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 moste 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. Eusebius by over-passing with silence a due commemoration of the malice & falsehood of the Arians 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 moste part of them were Arians, who had sold themselves to iniquity, of purpose, with faise accusations to oppress the innocent servant of CHRIST Athanasius. The crim •… s laid unto his charge, were fornication, the sl •… ughter of Arsenius, and cutting off of his hand, the overthrowing 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 Arians.

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 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 Cesarea Palestinae, where Eusebius was Bishop, as a place suspect for favor carried to Arians. All these things brought the name of Euseb. Pamphili in some disliking. The issue of the Council of Tyrus was this: the Arians 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 Arians had alleged was cut off by 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 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 built at the place of the LORD'S sepulcher.

Anent the Council of Antiochia, wherein the Arians deposed Eustatius, and the Council of Arles, wherein Cecilianus was absolved from the accusation of the Donatists, no further discourse is needful then 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 our LORD 324. The occasion of their meeting was the Heretic Eustatius, who admiring the Monasticke life, or (as others affirm) favoring the Heresy of Encratitae, and the Manicheans, he spake 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, and renounced the woe •… 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 honor 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 loos and dissolute g •… rments: And we honor 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 built in the name of the LORD, we honor, 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 ende 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 •… lie be amended. Manie 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 ende of their meeting.

They ordained, that Heathnicke sacrificing Priests (called 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 Virgines should not 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 men that did not communicate with the Church.

They ordained, that nothing that is worshipped, should be 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 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 breaking down images, his name shall not be enrolled 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 castē out of the hearts of mē, rather then 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 of Numidia, Libya, and other partes of Afric, ordained men who were baptized by Heretics, to be rebaptized again: they commit a great over-sight to reckon the first Council of Carthage to be holden under the reign of Constantine, whereas it is certainly known, that Cyprian was martyred, in the days of Valeriane the eight persecuting Emperor. But the first Council of Carthage, that was kept in CONSTANTINES days, was that Council whereinto the Donatists condemned Caecil •… anus Bishop of Carthage, whose innocence afterward was tried by many Judges. In it there was no matter of great importance concluded, and therefore I over-pass 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, was the dedication of the Church of Antiochia: which albeit C •… nstantine had built, 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 Assemblie resorted many Bishops, to the number of 90. But Maximus Bishop of HIERUSALEM, 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 contumeliouslie 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 Arians to imprint into the ulcerate mind of Constantius, an hatred against Athanasius. In this Council they set down diverse sums of Faith: first secretly cou •… ting the venom of their Heresi •… , but afterward, as it were repenting, they manifested themselves more clearly in their own colors. After this Council followed terrible earth-quakes 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 design of the Council was to eject Athanasius out of his chair, and to alter the sum of Faith set down in the Nicene •… Council: as evidently appeared, by sending of Syrianus to destroy Athanasius, and to place Gregorius in his room: but Athanasius escaped the danger by the great providence of GOD, and fled to Julius Bishop of Rome: and the Arians displaced again Gregorius, and appointed Georgius a man of Cappadocia, and mo •… e fit for their purpose, to be bishop of Alexandria.

The favor that Julius bishop of Rome shown to Atha •… asius 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 fore-named bishops. They on the other part expostulated with Julius, because he had received to his f •… llowship men deposed 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 the Arians set forth a new sum of their Faith in very ample and prolixe manner, and different from all other forms s •… t down before: the copy whereof they sent to the bishops of 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 Nicene •… Council.

In the y •… ere of our LORD 351. by the commandment of Constantius, and his brother Constance, a great National Council was gathered in Serdica, 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 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 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 vnsuspect credit. The Council finding that the Arians 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 Arians 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 Arians 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) 〈 in non-Latin alphabet 〉 were present in the Church And such kind of persons were not permitted to be present at the celebration of di •… ine mysteries. Ishyras also, who was the principal forger of all the fore-mentioned 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. &c 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 flock •… .

On the other part, the Bishops, whom the Arians had intruded in the places of the fore-mentioned 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, nor to receive letters from them. The like sentence they pronounced against Theodorus of H •… raclea, Narcissus of Neronias, Acacius of Cesarea Palestinae, Stephanus of Antiochia, Ursatius of Sigidun in Mysia, Valens of Myrsain Pannomia, Menophantus of Ephesus, and Georgius of Laodicea, principal patrons of the Arian Heresy.

The Arians 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 Serdica, Maximinus b. of Try •… , 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 preceeded the Council of Serdica. From 35. Provinces did Bishops resort unto the Council of Serdica. From this time forward, there was added diversity of affection, unto diversity of opinion: and these who dw •… lt in the East, did not communicate with them who dwelt in the West. Some Arian Bishops dwelt 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 •… stern partes. 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 oppressed with the unrighteous de •… ling of Heretics. But remember, that this is a constitution of the Council of Serdica, and not of the Nicene Council: And this was a priueledge 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 Council of Serdica, 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 was instituted bitwixt Basilius b. of Ancyra, an Arian 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 〈 in non-Latin alphabet 〉 : nevertheless they gave great glory to the Son of GOD. But in ende 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 moste 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 kythed in this Council, hath been touched in the history of his life.

After that the Emperor Constance was slain by Magnentius, the whole Souereignitie both of the East and West, was in the hands of Constantius alone. The Arians 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 the number of 300. at the Emperors command assembled at Milan. But neither would they ratify the deposition of Athanasius, nor yet alter the sum of Faith. And some of them with liberty and freedom accused the Emperor of vnr •… ghteous 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 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 preceeded the Council of Sirmium, because that Osius immediately after he was reduced from banishment, was compelled to address to the Council of Sirmium. But I have followed the order of Ecclesiastical Writers.

In the year of our LORD 363. and in the 22. year of the reign of Constantiu •… , the Arians having a great vantage of the flexible mind of Constantius, moved him to appoint a place wherein a general Council should be gathered, for confirmation of their Faith. Whether this place was the town of Nicomedia, or Nice, always it was shaken with earth-quake, 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 Bishops of the West to conueene into, and another in Sele •… of Isauria, as a meet place for assembling of the Oriental Bisshops. To the Council of Ariminum more then 400. Bishops did resort. In this National Council compeared Ur •… atius and Valens, with Germanus, Auxentius, and Gaius, and Demophilus, desiring that the words 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , as words not found in Scripture, and grounds of unsupportable contention in the Church, should be cancelled, and rased out of the sum of Faith: and that the Son of GOD should be called 〈 in non-Latin alphabet 〉 , that is, of like substance with his Father. The fathers conuecned at Ariminum, altogether disliked this proposition of Ursatius, and Valens, and adhered for the most part of them closely to the Nicene Faith, & excluded from the fellowship of the Church Ursatius and Valens, with their complices above mentioned as the letter of the Council, written to the Emperor, clearly bears. With the letter the Council sent twenty Ambassadors, chosen and selected men, who should give further instruction to the Emperor anent the matter of Faith. But Ursatius and Valens preueened 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 differring answer, bearing, that for the present, he was busied with weighty affairs of his kingdom •… but when he should find any braithing time, he should hearken unto them. The Council sent the seconde 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 every man to his own flock: the Emp. counted this dissolution of the Council, without warrande of his authority, to be a contempt of his Soueranitie: Therefore he gave charge to Valens to publish the sum of of the Arian Faith read in Ariminum, albeit it was both disapproued and rejected: with power also to Ursatius and Valens, to •… ject those bishops out of their places, who would not subscribe to the Arian 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 of Bishops of their own faction, and approved the sum of Faith read by Arians in Ariminum (being first translated into the Grieke language) and this they called the Ni •… ene Faith, deceauing 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 Bithynia, Mor •… over Athanasius was as yet alive, who could have discovered both the blasphemy of the Arians at Sirmium, and the falsehood of the Arians at Nica: for at Sirmium in the first Session of the Council it was written by the Clarke of the Council, Presente Constantio semp •… rno; & Magno Augusto, Consulibus Eusebio & Hypatio. Loe saith Athanasius, writing to his friends, the Arians 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 Silicia, from whence Paul and Barnabas sailed to Cypr •… s. Isauria lieth betwixt Lycaonia and Silicia, and in an ample signification it comprehendeth Silicia. 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 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 warrande of the Emperors letters. The principal ring-leaders of the one faction were Acacius bishop of Cesarea Palestinae, Georgius bishop of Alexandria, Uranius of Tyrus, Eudoxius of Antiochia, and their followers exceeded not the number of two and thirty. On the other side were Georgius bishop of Laodicea in Syria, Sophronius of Pompeiopolis in Paphlagonia, and Eleusius of Cyzicus: and the greatest number of the Council followed the opinion of these Bishops. So it came to pass, that the moste parte 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 moste parte were in a contrary opinion, that the sum of the Nicene Faith should be kept, only the word 〈 in non-Latin alphabet 〉 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. Pluralitie of voices prevailed, that the Son of GOD should neither be called 〈 in non-Latin alphabet 〉 , nor yet 〈 in non-Latin alphabet 〉 , but rather 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 SONNE alike unto the FATHER? They answered, that he was like in will, but not in substance. After that much disputation and little aggreement had been, Leonas a secrete favorer of Acacius dissolved the assembly. Nevertheless, the Fathers of the Council convened, to judge the cause of Cyrillus Bishop of HIERUSALEM (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 Cesarea, Uranius bishop of Tyrus, Patrophylus bishop of Schythopolis, and Eudoxius bishop of Antiochia, in whose place they substituted Avianus a presbyter in Antiochia, others call him Adrianus. The Acacians 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 aggreed 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 remained still in Constantinople, and they gathered together fifty Bishops, out of Bithynia 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 Arians in the multiplied conceits of their wavering minds, set forth nine diverse 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 〈 in non-Latin alphabet 〉 should be silenced when Preachers spake 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 Arians, were like unto a troubled sca, that cannot take rest: yet another Council must be gathered in Antiochia, for abjuring both the word 〈 in non-Latin alphabet 〉 , and the word 〈 in non-Latin alphabet 〉 , so that in time to come no man shall call the Son of GOD consubstantial with the Father, nor yet of a different substance from the Father. The Bishops convened thought expedient, before they entreated concerning the Faith, that the chair of Antiochia, vacant at that time without a Bishop, should first be provided: Choise was made of Meletius, some time bishop of S •… bastia, in Arm •… nia. He received ordination by Arians, 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 Arians, they procured his banishment, and that Euzious should be placed in his stead. Likewise Eusebius Samosatenus for no minassings and threatenings of the Emp. would deliver back again the subs •… riptions of the Arians: 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 Arians 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 preueene the enterprises of Julian, but he fell sick by the way, and died at Silicia.

Under the reign of Julian & Jovinian some particular Councils were assembled, such as a Council in Alexandria, gathered by Athanasius & Eusebius Vercellensis, for damning old Heresies, and confirming the Nicene Faith. Another in Palestine, for ordaining 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 gain savor 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 was banished in Patmos 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 Iovinian, about the year of our LORD 368. Nothing was determined in this Council concerning matters of Faith: but only constitutions concerning Ecclesiastical policy were made in number 59. In this assembly the worshipping of Angels is damned, as horrible idolatry, and a forsaking of CHRIST. And the books of holy Canonicke Scripture which are to be read in time of holy Conuocations of people, are particularly reckoned out, both of old and New Testament. And in this catalogue of Canonicke books, no mention 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 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 Arian heresy.

Lampsacum is a town situated about the narrow passages of Hellesp •… ntus. The Macedonian Heretics sought liberty from the Emp. Valens, to meet in this town, who granted their petition the more willingly, because he supposed, that they had accorded in opinion with Acacius and Eudoxius: but they ratified 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 givē to the favorers of the opinion of 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 colors, they could never be white, that is, sincere and upright in Religion.

Under the Emp. Valentinian in the West, Damasus b. of Rome, gathered a Council in Rome, wherein he confirmed the Nicene Faith, and damned Auxentius b. of Milan, with Ursatius, Valens, and Gaius. Likewise he damned Apollinaris, and his disciple Timothy.

In the year of our LORD 383. or as Bullinger reckoneth, 385. in the third year of the reign of THEODOSIUS, a General Council was gathered at Constantinople, consisting of 150. Bishops, of whom 36. were entangled with the Heresy of Macedonius, who called the Holy Spirit a creature, a minister, and servant, but not consubstantial with the Father and the Son. In this Council the Macedonian Heretics were louinglie 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 Symbole 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 honor next to Rome. Great care was had of Provinces, that they should not of new again be infected with Heresies. For this cause the name of Patriarchs in the Council of Nice appropriated to a few, in this General Council is communicated to many. To Nectarius Megapolis and Thracia was alloted: •… ontus to Helledius, Cappadocia to Gregorius Nyssenus, Meletina and Armenia to Otreius. Amphilochius attended upon Iconium and Lycaonia, Optimus upon An •… iochia and Pisidia, Timothy 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 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 everyone being desired, should mutually assist his neighbor.

The great affairs of the Church, and the care of their brethren 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 Bishops 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 sheep-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 honors should be conferred to persons worthy, and that with the special advice and consent of the Bisshops of that same Province, with assistance of their confining neighbors, if need required. After this manner was Nectarius Bishop of CONSTANTINOPLE, Flavianus Bishop of ANTIOCHIA, and Cyrillus Bishop of HIERUSALEM, 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 Noueltie, and not of Antiquity. This Synodicke letter sent from Constantinople, would seem to import, that the Council which Damasus gathered at Rome, was assembled in the days of Theodosius, or else that he had gathered two assemblies in Rome at diverse times, and yet for one purpose.

Godly Emperors and Kinge •… , such as Constantine, Theodofius, and David, were very careful of the unity of the Church, that it might be like unto a compact City, as Hierusal •… m was when the toure of Iebus was conquised, then the people worshipped one GOD, were obedient to one Law, and subject only to one Sou •… reign. 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 Arians, Eunomians, and Macedonians, hoping that by mutual conference possibly they might in end accord. The good Emp. consulted with Nectarius Bishop of CONSTANTINOPLE, 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 this advice to Nectarius, that he should counsel the Emperor to demand of Heretics, in what account they had the holy Fathers, who preceeded their time. The Heretics at the first spake 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 rent in pieces the sums of the Arian, Eunomian, and Mac •… donian faith, and ordained the Homousian Faith only to have place.

The seconde Council of Carthage was assembled under the reign of Theodosius, near unto the time of the General Council holden in CONSTANTINOPLE. In it, first the sum of the Nicene Faith is confirmed. The continency of Bishops, Elders, and Deacons is recommended, with abstinence even from matrimonial society: so early began men to be wis •… r then 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 AFRICKE married, and had sons and daughters: and these are inhibit to marry with Infideles and Heretics in the Canon fore-said. The making of Chrism, and con •… ecrating of holy Virgines, is ordained only to belong to Bishops. The Canons of this Council, for the moste 〈◊〉 , tend to this, to advance the authority of their own Bishops, fore-smelling (as appears) the usurpation of preeminence 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 have been Moderator of the Council. AUGUSTINE Bishop of Hippo was present. Manie good constitutions were accorded upon in this Council: as namely, that the Sacraments 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, Heretics, or Schismatics.

That men in spiritual offices should not be entangled with seculate business, according to the precept of the Apostle, 2. Tim. 2. verse, 4.

That men of the Clergy should practice no kind of usury.

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

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

That in the ministration of the Sacrament, or Sacrifice, (to wit, Eucharisticke) nothing should be offered, except bread and wine mixed with water, of the fruits of the Cornes and Grapes.

That the Bishop of Rome should be called the Bishop of the 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.

About the year of our LORD 401. under the reign of Honorius, was assembled again a great national Council in Carthage, of 214. Bishops. Augustine Bishop of Hippo was also present at this Council. Manie Canons were set down in this Council, almost equal with the number of convened Bisshops.

That persons married, for reverence of the bl •… ssing pronounced to the marriage, should not company together the first night after their marriage.

That the Bishop should have his dwelling place near unto the Church, his house-hold-stuff should be vncostly, his fare should be course, and vndelicate, and that he should conquiese authority unto himself by fidelity and uprightness of an holy conversation.

That a Bishop should not spend time in reading the books of Pagans: 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 Preaching.

That a Bishop admit no man unto a spiritual office, without 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.

That a Bishop sitting, shall not suffer a presbyter to stand.

That an assembly of Heretics convened together, shall 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, or of the Clergy.

That such as refuse to give unto the Church, the oblations of defunct persons, shall be excommunicate, as murderers of the poor. Here mark what is meaned by Oblationes Defanctorum, not Soul-masses, said for the defunct, but the charity, which they have left in testamentall legacy to the poor.

That no woman shall presume to baptize.

A TREATISE, Of Invocation of Saints.

I T is more easy in this TREATISE to disapproue the doctrine of Invocation of Saints, then accurately to point out the minute of time whereinto this abuse sprang up: for the inuious man, who sowed tares in the husbandry of GOD, he did it while 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 it self unto the sight of men, may be known: And therefore I have referred this Treatise unto the fourth CENTURIE. 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 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 spake 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 CENTURIE 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 foot-steps 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 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 non-Latin alphabet 〉 in his declamations, accustomed Basili •… s & Nazi •… zenus to call upon the Martyrs, to the end that 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 of the Gentiles might be forgotten, and the holy Martyrs, by whose examples men might be led into the foot-steps of virtue and godliness, might be remembered. Always seeing these learned Fathers had no warrand in Scripture for invocation of Saints, they are compelled to speak doubtsomely 〈 in non-Latin alphabet 〉 , that is, as I suppose. And again 〈 in non-Latin alphabet 〉 , that is, if it be not too much bolden esse so to speak. And again, 〈 in non-Latin alphabet 〉 , 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 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, proveth this to be true. Helcana the father of Samuel was not 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 the husband of one wife: which exhortation had been unnecessary, except the preposterous following of the faults of holy Fathers had been so uniuersally over-spread, 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 pain •… ull trau •… ls of Basilius, to the travels of the Apostle Paul, who filled the 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 our selves 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 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, must worship him in spirit and truth. But Hypocrites will needs present unto GOD chaff instead of Corn, & dross instead of Golde, and an outward scroofe of external worship instead 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 stoned them to death. In Babylon they had not an Altar, whereupon they could offer sacrifices to GOD lawfully. And at sometimes, when both Alter and sacrifices were at hand, yet David complaineth, that by violence he was debarred from the Courtes 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 delited 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 LORD'S, 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 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 Chrysostom clearly affirmeth. And this declareth that the devil, who was a murderer from the beginning, hath a delight in bloody sacrifices. But God delited 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 harboure of Alexandria: and like unto the fire set up upon the uttermost wall of HIERUSALEM, on the North side, called by Cosmographers, Turris furnorum: This served to direct the foot-steps 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 HIERUSALEM. 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 acolde in winter nights: even so carnal Jews reposed upon sacrifices, but marked not the right ende 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 pointes of the worship of God, then in outward sacrifices, whether we look to God, or to our selves: when we look to God, he is a spirit, and consequently he delighteth in spiritual service: and when we look unto our selves, 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, then we fall under the curse threatened by Malachi, who saith, Cursed be the deceiver, which hath 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, &c, 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 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 ship-man did, who sailed with Jonas, every man prayed to his own GOD: only Jonah, who was taught in the right School, directed his prayers to the living GOD, who made the Heaven & the Earth, and was heard when he prayed out of the Whales belly. Now seeing that GOD inviteth us 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 School-master, & not be ashamed to opē 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.

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 howe shall they call on him, in whom they have not bel •… eued? Yea, and the Prophet Jeremiah 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 proprietare and owner of our souls: for he hath bought and purchased them with his own blood: and the LORD will part stakes with no man, neither can he admit a corriual in points of his honor: as the natural mother could not abide to see her son divided, because he appertained totally and wholly unto her self: so cannot 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 moste abominable Altars, to wit, of the A •… tar of Damascus, and the Altar of Bethel, and the Altar at Athens to the unknown GOD. The Altar of Damascus was abominable, because it was built 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. And the Altar of Athens to the unknown GOD was abominable, because they neither knew whom they worshipped, 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 ship-wrack: 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 spiritual sacrifices, acceptable to GOD through JESUS CHRIST.

The seconde 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 Kingdom, and the Power, and the Glory, forever. 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 Souereignitie over all things, both in Heaven and in Earth. Now that Omnipotencie is an attribute only belonging to the divine nature, the very Gentiles could not deny it, who attributed the word 〈 in non-Latin alphabet 〉 only to God. And it is certain, that all the Angels of Heaven could not have supported the disasterous estate of man after his fall, if God himself had not put hand to work, who only knew the way howe 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 Shechemites did, and not to dwell in the secrete of the moste 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 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 care he appointed a kingdom for us before the foundation of the world was laid. Let us therefore trust under this 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-Patriarchs 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 honor should be done unto themselves after their death. These are the foolish conjectures of Eccius. Neuertheles 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 Peter, sometime a fisher, and laid aside his Imperial Diademe, and humbly bowed his knees, and prayed at the sepulcher of P •… ter, they clap their hands, and shout for joy, as if their cause were won. But such transparent visardes will blind no man's eyes, except only the eyes of simple ignorant people, and the eyes of those who are willfully blinded, because the praying at the sepulcher 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 CHRISTES 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 built, there was a reverent commemoration of the names of the Martyrs, without 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 Prophet) hath the own appointed time, and at the last it shall speak, and not lie: though it tarie, Waite, for it shall surely come, and shall not stay. And so much the more let us with patient expectation, awaite 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.

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 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 vppermoste parte 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 Joshua, Ye cannot serve the Lord, for he is an holy God, he will not pardon your iniquity, nor your sins. Therefore necessity driveth 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 inseparably linked together, and he who hath the one honor 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 endure •… h forever, hath an everlasting Priesthood. In these words Christ is set down as the only Mediator of our redemption. Now mark that which followeth as a necessary consequence upon the fore-mentioned ground, Wherefore he is able also perfectly to save them, that come to GOD by 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 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 Worlde. 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 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 moste 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 moste 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, tarie until he come forth out of the moste holy place, and then there shall be no more disputation anent Mediators of interc •… ssion. Augustine utterly excludeth Peter and Paul from this honor, 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 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 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 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 spake of a mediator of intercession, they spake 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 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 favor 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 instead of an argument, is to be discussed. Like as subjectes should not step rudelie to the King, but by mediate persons, who are in favor 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 inuenter of the seminarie of this error) he answereth by another similitude: That like as the shadow doeth follow the body in moste 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 favor 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 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 blessed forever. 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, or so unmindful of his own safety, that he dare give unto the fore-said noble Courteour that honor, 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 honor due to GOD, v •… to a creature, and forsaking GOD, they worship their own fellowseruantes, as if there were any greater service that could be exhibited to GOD (to wit, then 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 favor of GOD, to whom nothing is unknown (because he knoweth the deseruinges of all men) there is no need of suffragantes, but of a devote 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 our selves unto the Father, who if he intercide not for us, neither we nor the Saints have anything to do with GOD. Albeit it may be sufficiently prou •… d, that even Ambrose himself was somewhat entangled with the error uniuersally over-spread 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 the golden Calf. Nevertheless, any man who readeth the fore-mentioned 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 color 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 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 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 Idolatry, and a forsaking of CHRIST. The Angel who blessed Jacob was not one of the ministering Spirites, 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 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 Jehoshaphat, and she did not bear the chastisement of our transgressions, as her Son CHRIST JESUS did. Howe then 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 bless •… ed Virgin to Pulcheria Empresse 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 Juvenal •… 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 Iuvenalis 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 known to himself (for he had heard this narration long before the days of Iuvenalis) 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 cannot 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 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 frontispice of that book, prefixeth this superscription, NON EST AUGUSTINI.

The honorable titles and stiles 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 〈 in non-Latin alphabet 〉 : 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 honorable stiles (I say) were given unto her in the writings of ancient Fathers, not of purpose to Deifie the blessed Virgin, nor to bring in plurality of God's, but to magnify the work of the LORDES Incarnation. Methodus is so prodigal in his stiles, that he calleth her 〈 in non-Latin alphabet 〉 , that is, the bread of life, attributing to her the honor due to CHRIST only. It were better done to abst •… ine from words of superlative honors, belonging only to CHRIST, then after they are uttered, to be compelled by tolerable interpretations to lenifie the absurditi •… of vncompetent speeches. The bl •… ssed Virgin while she was conversant with mortal men directed such as came to her self, to go to hir Son, and to depend upon his blessed will and pl •… assure, saying unto the servants, 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 Savior, 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. Felix, 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 spake of the Samaritans, who worshipped GOD upon mount Garizim, Ye worship that which ye know not: in which words CHRIST declareth, that whatsoever worship is exhibited 〈◊〉 GOD, without the warrand of his own commandment, it is naught: 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 be •… mes throughout the world, then 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 commandment, promise, nor example in Scripture, to warrand 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 that is betwixt mortal men, and the immortal GOD, he imagined some mid-creatures, whose endeavor was this, to carry the prayers and sacrifices of men to GOD: and again, to carry the commandments and oracles of GOD to men: these mediate persons he calleth them 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , of whom he saith, that they are 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , thas is, helpers, physicians, GOD'S friends and beloved servants, yet they abhorred from the words of Plato, to call them 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : for Theodoretus saith, 〈 in non-Latin alphabet 〉 , that 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, viuely expressed in the words above mentioned. 〈 in non-Latin alphabet 〉 .

To conclude the question of Invocation of Saints, it is not unlike to the controversy that was betwixt Jephthah and the king of Ammon, for the lands lying betwixt the Rivers Arnon, Jordan, and Iabbok: 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 Jephthah refused to give over the possession of these lands, wherein the Reubenites and Gaaites dwelt, 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 faught against Sihon king of Hesbon: Secondly, since the days of MOSES until the days of the gouernament of IPHTAH, that is, the space of three hundredth years the people of Israel peaceablie 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 LORD'S hands, wherein we are taught to pray only to our Heavenly Father, and not to Saints. Secondly, because the Church for the space of three hundredth years after the LORD'S ascension, used no other form of prayer then this, to pray to GOD alone through JESUS CHRIST. Thirdly, if Papists will needs make any controversy in this matter, let them controuert with CHRIST'S Apostles, who have left unto their true successors this form of prayer, which we now use: and such new & young school-masters as Papists are, we cannot admit. Against the seconde of the three preceeding reasons, if they object, that in the days of Cyprian the Christian Virgin, whom Cyprian before his conversion pursued, with Magicall arts laboring to circumueene her, 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 Jerome 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 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 honorable stiles 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 Horne of his Salvation, and his Refuge. And in another Psalm, GOD is our hope and help, & •… rength, in troubles ready to be found. Are not all these honorable stiles, 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 GOD-ward? restorer of the 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 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 preceeding honorable titles attributed to her.

The honorable style of an Advocate, Bellarmine is the bolder to attribute unto the Virgin Marie, because that Irenaeus writeth, Et sicut ill •… seducta est ut effugeret DEVM, sic h •… c suasa est •… bedire DEO, uti Virginis Euae Virgo Maria fieret advocata: that is, 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 Irenaeus better then he understood the sense and meaning of his own words. In the words immediately preceeding Irenaeus, 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 Cross. What need had Be •… larmine to wreast the words of Irenaeus, 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 Adam brought in by his disobedience. Now it is true, that superstitiō 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 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 Feauer 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 was universally over-spread 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 ende 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,

A TREATISE, Of the authority of COUNCILS.

I N 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 HIERUSALEM, 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 then 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 spake evil of things they could not, nor would not comprehend, as the Gracians and Romans counted the Hebrews 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 then 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 splendor of Councils, in that same point it hath a prerogative, such as Judah, had over Israel: there were more altars in Israel then in Judah, but that one altar in Jerusalem was better then all their altars. And the Council holden in Jerusalem, by the Apostles, in the days of the Emperor Claudius, was better then 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 conuocate 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 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 〈 in non-Latin alphabet 〉 , that is, the eye lid, and the compound word Concilium signifieth the company of men, who agree in one mind, as the eye liddes 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 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: the Greek word 〈 in non-Latin alphabet 〉 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 spitituall offices, for timeous 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 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 conuentions & assemblies was one of these ordinary means, ergo, they should continue in the Church. The seconde part of the argument is proved by the example of the great assembly gathered at Silo in the days of Joshua, to suppress the apparent defection of the Reubenites, Gadites, and half tribe of Manasseh, from the true worship of GOD, as seemed unto them. And this Assemblie had allowance of GOD, forasmuch as it was ordered with wisdom: the glory of GOD was only respected, and the ende 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 Ahab the king of Israel, declareth, that assemblies of Church-men 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 at Mizpah, procured a reformation, both in Religion and manners amongst them: David, in transporting the Ark to the city of David: Solomon, in the dedication of the Temple; both 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 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 & 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 conuocated Councils for suppressing of the Heresies of Arius, 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 conuocating 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 Councils are a terror to the kingdom of the Devil, and that 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 conuocated 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 endeavors 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 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 Arians did against the Council of Nice, for that one word 〈 in non-Latin alphabet 〉 , 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. 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, everyone 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 spake 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 spake as Gregory spake, yet they did not as Gregory did: for they usurped jurisdiction above all the rest of the Patriarchs, express contrary to the Canons of the Council of Nice, wherein it is 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 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 doeth Gelatius, and other Bishops of Rome, speak reverent •… 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 favorable pardoning of the transgressors, because they speak good of the Council. If this be a good form of dealing, let the wise Read •… judge. The Hypocrites also will praise the Lawgiuer, 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 reformed. But the Roman Bisshops 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 Coun. 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 preeminence, 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 judge •… 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 Serdica, and that both temporal and personal, as we have before declared.) Therefore the sixth Council of Carthage ordained such persons 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 •… lie, 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 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 familiarlie 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 honored 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 honor did the Council of all Councils conu •… ened at Jerusalem, desire, wherein the Apostles were pres •… nt, who were taught in all truth by the holy Spirit, yet did they not pr •… tend the war •… and of the Spirit, without the warrand of the writ •… n word of GOD: and therefore their ordinances were worthy to be obeyed, because the warrand of the Holy Spirit, and the warrand 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 Arius, was well confirmed by testimonies of hol •… e Scripture: but in appointing Patriarchs, in attributing unto them jurisdiction, and power to conuocate Councils within th •… ir own bounds, for timeous suppressing of Heresies, they bring no testimony of Scripture, but instead of Scripture they set down 〈 in non-Latin alphabet 〉 , that is, Let ancient customs have place. The Council of Nice in this point did as Joshua did, who 〈◊〉 a covenant with the Gibeoni •… es, but consulted not 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 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 timeously 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 were troubled, to the mouths of the Apostles of JESUS CHRIST. And seeing we have not the Prophets and Apostles personallie 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 spake 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 vnuiolably observed, in that place let us seek resolution of all our doubts: and if the Apostolic doctrine be departed from Jerusalem it self, it is but a den of thieves, as CHRIST saith, Matth. 21. 13. and if it be departed from Rome, then is Rome it self 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 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 armor, and they endeavor 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 Ebal) whereby they deliver to the Devil, and that in most prodigal form, all 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 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 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 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 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 uniuersitie 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 he bringeth in a worthy sentence, of PANORMITANE, a famous Iurist, 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 Assemblie 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, then 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 advanc •… 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, which were at Jerusalem. Here mention is made of the Decrees of a most worthy Council, but heerewith 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 honor, 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 Arian Heresy, & the second Council of Ephesus gave allowance to the error of Eutyches. The Councils of Tyrus & Milan indirectly in laboring 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 the re-edifying of Jerusalem there was a purpose to glorify GOD: but in building Babel there was a far contrary intention.

Secondly, Councils are abused, when they take liberty to statute and ordain anything 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 baptized in the Name of CHRIST, to return again to the war-fare, as if these two things were repugnant to be a warrior and a Christian. Did not David, Jehoshaphat, and Josiah, 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 a Christian? And John the 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 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 judgment this was too much liberty, that the Council of Nice took unto themselves, to disallowe 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 honored also with 〈 in non-Latin alphabet 〉 , that is, with equal honor and freedom of Burgeship with the Grecians, in the principal town of Egypt, called Alexandria, built 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 have seen at that time great danger to Christian men's salvation in war-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 forbid •… 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 souereignitie 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 seconde, and Gregorius the third, and Stephanus the third: and the seconde Council of Nice, holden in the seventh year of the Empresse 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, then the Moon is infinitely inferior unto the splendor of the Sun. Can anything be spoken more repugnant to the seconde precept of the first Table, and the first precept of the seconde Table, then 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 vntimous inundation over-flowe their own accustomed bounds, then are they very hurtful to the near adjacent fields. Enen so Councils that take liberty to allow anything disallowed in Holy Scripture, are very pernicius and hurtful.

Thirdly, Councils are miserably abused, when they are blamed unjustly and without a cause. The Arians moste unjustly blamed the Council of Nice, for the word 〈 in non-Latin alphabet 〉 , because this word is not found in Scripture: Nevertheless the matter it self 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 GHOST: and these three are one. but the Arians who blamed the Coun. most wrongfully, said, there was a time wherein the Son was not existant: and that Deuilish opinion neither in word, nor in matter, is to be found in Scripture.