History of the First Ten Persecutions

A TREATISE, Of the Monasticke life.

T HE original of the Monasticke life is referred by some men to Helias, by others to John Baptist: some refer it to those who were in company with the Apostles, and had all things common: Others refer it to the Essenes, a sect of the Jews, of whose customs Josephus accurately writeth. And indeed the similitude of the manners of the Monks and the Essenes converted to Christian Religion, agreeth in many points: for they had all things common, they labored with their hands, & were men accustomed with long abstinence from meat and drink. Eusebius reserreth the beginning of the Monasticke form of living, to the auditors of the Evangelist Mark in Alexandria: for a number of them inclined their minds to the contemplation of divine mysteries, and separated themselves from the company of the multitude who dwelt in towns, and they had their habitation in the wilderness, about the lake Maria, or Maris. This place was called the Wilderness of Nitria. Eusebius confirmeth this opinion by the testimony of Philo. Finally, some refer it to the time of the ten Persecutions, at what time many fled to the Mountains, to the Wilderness, and to solitary places, wherein they contracted such a custom and habit of solitary living, that even in time of peace, and when Persecutions were ended, they continued still living in the Wilderness.

Whatsoever was the original of the Monasticke life, it is certain, there was a greater show then substance of Religion in it: for bodily exercises they profit little, & the not sparing the body, is counted by the Apostle 〈 in non-Latin alphabet 〉 , that is, a voluntary Religion, which men have invented to themselves, and GOD hath not commanded it. True it is, that men do well if they subdue their bodies, as Paul did, to bring it in subjection, lest by any means, when he had preached to others, he himself should be reproved. And as true it is on the other part, that incase men repose upon these outward exercises, as things in themselves meritorious, and refer them not unto the right ende, as Paul did: yea, and if they join not with abstinence from meat, an abstinence also from sin, the LORD regardeth not the outward affliction of the body, as the Prophet Isai clearly declareth in these words, •… s it such a fasting that I have chosen, that a man should afflict his soul for a day, and to bow down his head, as a bulrush, and to lie down in sack-cloth and asshes? Wilt thou call this a fasting, or an acceptable day to the LORD?

In the very original ground of the Monasticke life, I see this infirmity, That men imagined by changing of place to be free of the snares of the Devil: But it is otherwise, Adam was tempted in Paradise, & CHRIST was tempted in the Wilderness, and Satan is ready to spread his net both in the prison and in the palace, and by changing of place we cannot be free from his malice. In the Epistle written by Basilius Magnus to Gregorius, this is illustrate by the fit similitude of a man who saileth in a ship, and findeth himself to be sick, and secretly in his own mind blameth the greatness of the vessel whereinto he saileth: but when he steppeth down into the little bote, that accompanieth the ship, his sickness continueth, and is not abated, whereby he is compelled to come to a consideration of the right cause of his sickness, that it is neither the great vessel, nor the little vessel, that is the cause of his grievance, but rather the corrupt humors that lurk within his own body. Even so the permutation of place will not make us free of the temptations of the Devil, as some men imagined. And like as the consolations of GOD are not tied to any certain place, for Moses in Arabia, and upon Mount Horeb was delited with the sight of GOD, and in Pisga, with the long expected sight of the promised land: and the Apostle John in the Isle of Patmos saw many comfortable reuclations: even so the perilous snares of Satan are spread out everywhere, no less then the consolations of GOD are.

The Monks of old were not all of one rank, for some of them were called Coenohitae, or Conventuales. Others were called Anchoritae. The conuentuall Monks, albeit they were separated from the fellowship of the common people, yet they had a fellowship amongst themselves, and some of them dwelt in the Wilderness: such as the Conuentuall Monks of Egypt dwelt in the Wilderness of Nitria and Schethis: but the Conuentuall Monks of Syria, Persia, Armenia, and other places, not so near approaching to the Equinoctial line as those of Egypt were, they dwelt in Towns and Villages, because the inclemencie of alterable weather permitted them not to dwell in the Wilderness, as the Monks of Egypt did. Notwithstanding, some of the Conuentuall Monks of that part of Syria which is called Interamnis, or Mesopotamia, as it were striving against nature, over-went the Monks of Egypt, in that which the Apostle calleth 〈 in non-Latin alphabet 〉 , that is, a not sparing of the body: for the Monks of Egypt dwelt in little Cottages, and ate some quantity of bread, after long abstinence: but the Monks fore-said had their remaining upon the Mountains, and were covered with no roof of any shop or lodge defending them against the injury of the weather, except only with the roof of Heaven: and they ate no bread, but only refreshed their hungry bodies with the roots of herbs, which they houcked out of the ground: and for this kind of pasturing the people called them Greges. Of this rank of conuentual monks about Nisibis & Mount Sigeron were the monks following, famous and much renowned, to wit, Batthaeus, Eusebius, Barges, Abbos, and Lazarus (who afterward was ordained a Bishop) and Abdaleos, Zenon, and Hetrodorus an old man, of whom Sozomen in the place above specified maketh particular mention. To all these Conuentuall Monks, wheresoever they dwelt, this was common, that they were divided into Conuentes, and every Conuent was governed by one Governor, whom they reverenced, as children reverence their father.

The Anachorites were Monks who dwelt in the Wildernes severally, & by themselves, not deliting in fellowship, as the Conuentual monks did. Ruffin. maketh the more reverend record of the Anachorites, or Eremites of Egypt, because he visited them, & had the honor to be blessed by imposition of their hands, such as two Eremites bearing the name of Macarius, Isidorus, Pambus, Moses, Benjamin, Scyron, Helias, Paulus in Apeliote, Paulus in Focis, Poemen, & Joseph in Pispiri, of whom there are large treatises in the Ecclesi •… sticall History. Some of the Anachorites were so rude and i •… mane, that they bowed their faces to the ground, and ate 〈◊〉 and herbs, as beasts do: and if they had seen another m •… n, they fled from him, & hid themselves, as if they had no b •… ne procreated of the race of mankind. The brethrē of 〈 in non-Latin alphabet 〉 , of whom Plutarch writeth, are to be set by, as unworthy of any further remembrance: And the common people justly called them Armenta, that is, Cattle. There was yet another rank of Eremites called Circulatores, who after long abstinence from all kind of delicate pleasures, they left the wild •… rnesse, and came to towns, sat in tabernes, resorted to stoue-ho •… ses, and yet were not entangled with any kind of desire of earthly pleasures, as dead men to the world: but when occasion of prayer was offered unto them, the •… ldest and weakest of them did pluck up his heart, and with vigore and courage did perform that Holy s •… ruice. Euagrius commending these Circulatores, with exces •… iue praises, borroweth a similitude from Plato whereby he would declare, that as a man who hath unclothed himself of his upper garments, and in ende hath cast off his shirt also, this man is naked indeed: even so these Circulatores, after they had forsaken all carnal delites, in ende they forsook also 〈 in non-Latin alphabet 〉 , that is, vain glory, which is like unto the shirt of a man, and the last of all garments casten off. The similitude is very good, if it had been rightly applied, but I cannot see howe it can be rightly applied to these Circulatores, who needed not to have come to towns, as to stages and theaters, to make ostentation of their abstinence, if they had not been covetous of vain glory.

The orders of Monks that sprang up after the three hundredth year of our LORD, were like unto roots planted in an Orchard, which spread out in many branches, such as the Basilidians, Ambr •… sians, the Augustine Monks, Hieronymian •… , Gr •… gorians, and Benedictines. But the Augustine's and Benedictines were beyond the rest. The order called Grandimontenses, the Orders of Premonstratenses, in the low countries of Germany, near to Le •… dium, of Guilelmitae in Aquitania, Milites D. Jacobi, and Calatrinenses in Spain: All these followed the rules of the Augustine Monks. But the Orders of the Cluniacenses in France, of the shadowed valley, who dwelt in Italy, and upon the Apenneine of Cistertienses in Burgundy, of Bernard •… ines, Coelestines, of Iustinians, of Mount Olive •… , of Humiliati, and diverse others: all these were branches of the order of S. Benedict. And this diversity of names was imposed to Monks living under the rules of Augustine and Benedict, partly to declare the places wherein, and partly the persons by whom the dissolute conversation of the Monks of these two orders was reduced to the strict abstinence of their first institution. Many other Orders I have of purpose over-passed with silence, because the number is exceeding great only of the Charterous Monks, of the Franciscans and Dominicans, and of the unhappy order of the Layolites and a few more we shall speak hereafter, GOD willing.

Now to keep some order in this Treatise, I shall fi •… st declare (GOD willing) the means whereby the Monasticke form of living was increased, magnified and admired, even beyond all measure. Secondly, of the degrees of the decay of their fame, which ensued soon after the excessive commendation of that state. And thirdly, the vild and unsufferable abuses of the Mon •… stick life of late days, whereby Monks are become a heavy and loath some burden, over-charging the world, and like unto the offensive Locusts, who even when they have flown away they leave behind them such detriment and loss to parts whereinto they have been, that of a long time they cannot be forgotten again. First, the Monastries of old were called 〈 in non-Latin alphabet 〉 , or places of honesty, whereinto all lasciviousness, wantonness, and riot was abhorred, as it was wont to be detested i •… Selga, a town of Pisidia, in so far that the Apostle Paul himself abhorreth not from the word 〈 in non-Latin alphabet 〉 , whereby he betokeneth wantonness. Likewise they were called 〈 in non-Latin alphabet 〉 , for their solitary living, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , for their meditation and continual holy exercises. In these places men were well brought up, and were furnished with knowledge, & were meet to stop the mouths of Heretics, who in the fourth CENTURIE did abound. In these places were continual exercises of Prayer, Reading, Meditation, and abstinence from all kind of delicate pleasures. And men brought up in Monasteries were meet to undertake the weighty charge of Pastors and Bishops. Epiphanius from his youth was brought up in the Monastries both of Palestine and Egypt. And Nazianzenus drew with him Basilius Magnus to the Wilderness, where they laid aside all the books of Gracian Philosophers, and searched out the mysteries of the Kingdom of GOD, out of the books of Holy Scripture, and very diligently read the books of ancient Fathers, who before their time had written Commentaries upon divine Scripture: so were they both well prepared for great emploimentes, by thirteen years continual exercise of reading in the Wilderness. Barses, Eulogius, Lazarus, Leo, and Prapidius of Monks in Syria and Persia, were made Bishops. And this was the first honor of Monastries, that in them, as it were in Colleges of Learning, men were well exercised, and prepared for the Pastoral office.

Secondly, the great gifts of GOD that appeared in some of them, who professed the Monasticke life, brought this kind of living in wonderful great admiration amongst the people, especially the gift of working of miraculous works. In this point like as I am not altogether incredulous, to doubt of every miracle which GOD wrought by the hands of Monks, so likewise will I not be so childish credulous, as to believe everything that Ecclesiastical Writers do record of them, as namely, the thirty years silence of THEONAS, conjoined with a Prophetical gift. GOD suffered not ZACHARIAS the father of JOHN BAPTIST (albeit justly punished with dumnesse for his incrudelitie) to be so long silent, seeing the talentes of GOD are given to be occupied, and not to be hidden in the ground.

The miracle of Apelles an Egyptian Monk, who brunt the Devil in the face with an hot iron, who appeared unto him in the similitude of a beautiful woman, and tempted him to ungodly lust: is it not a childish fable, and repugnant also to Scripture, wherein the weapons are described wherewith we should fight against spiritual wickedness, and all are pieces of spiritual armor only?

The miraculous transporting of Ammus over a broocke, to the ende he should not draw off his own hose, and see his own naked legs, is not agreeable to the ende that GOD hath in working of miracles: namely, to confirm the weakness of Faith, but not to foster vain conceits in men's hearts. Was it a fault of CHRISTES Disciples to see their own naked legs, when our LORD JESUS washed them?

The superstition of the Monk Dorotheus, hating sleep as he hated the Devil, when as our Master JESUS CHRIST abhorred not from refreshing his own body with natural rest. The multiplied number of prayers which PAULUS in Pherma as a daily task offered to GOD, numbering his prayers by the like number of three hundredth stones put in his bosom, and after every prayer casting out a stone, until his bosom was emptied of all the three hundredth little stones laid up in his bosom. This devotion is much praised by Sozomenus, and out of question it is the first ground of Popish beads. The vow of P •… , when he went to the Wilderness of Egypt, that he should never see any of his own kindred in the face again, and his endeavor to perform his vow by closing his eyes, and permitting his sister to satisfy her mind, which longed for a sight of him, but he would not once open his eye liddes to see his sister, lest he should break his vow by so doing. All these things and many more are recorded by Ecclesiastical Writers, and that not without a Note of high commendation: So that the report of their Miracles, of their extraordinary abstinence from lawful refreshments, of their long continuance in prayer, brought the people to a wonderful admiration of the Monasticke life.

The third mean whereby the fame & renown of monks was mightily augmented, was their good carriage in their conversation, for a long time: They were temperate, chaste, obedient to their superiors, full of charity, given to Prayer, Reading, Meditation, and hearing of godly Exhortations: With manual labors also they gained food and raiment to themselves, and that which superabounded, was bestowed to the support of the poor their policy was commendable: the conuent was divided by tens, & every ten Monks had a Decanus to attend upon them, so called because he attended upon the company of ten Monks: from them he received the work they had wrought with their hands, & sold it in the towns of Egypt, & bought food & raimēt to the Monks, and the rest was bestowed on the poor, so that sometimes Ships were hired to transport to Christian people (whom they heard of to be indigent) support from the Monks of Nuria and Schethis. Moreover, the glorious name given of old to Hethnicke Philosophers, now was transferred to the Monks: for the Emperor Valens had flame all the Philosophers in the East for their curiosity, in seeking out by the tripode of Apollo the name of him who should succeed to the Emperor Valens: so that both the common people and Ecclesiastical Writers, conferred the glorious name of Philosophers unto the Monks only.

The Monks being thus advanced by the wind of populare applause, & mounted up upon the benches of high estimation, their number also was daily augmented: so that in the Wilderness of Nitria were found fifty several companies of Monks, and in every company three thousand and above, who were all subject to one Governor, as many sons to one Father, These companies make out the number of an hundredth and fifty thousand Monks, all dwelling in one Wilderness of Nitria, over and beside other Egyptian Monks, who had their remaining in the Wilderness of Schethis, where the Conuents of Monks subject to one common Father, consisted of the number of five hundredth Monks. And like as in the Country of Arabia foelix at the noon-tide of the day innumerable flying Serpentes are found bizzing about the Aromaticke trees, not in respect of a delight they have in the sap of those trees, but in respect of the delight they have in the warmenesse of an hot day •… even so the applause of the people encouraged many to embrace the Monasticke life, rather then a deli •… e in the st •… ickt abstinence of a solitary life.

Finally, ancient Fathers commended the Monasticke life ou •… of all me •… sure, Augustine calleth •… , Excellens fast g •… m sanct •… , that is, the exc •… lent eminency of 〈◊〉 : And Basilius. Magnus was earnest in building Monasteries in Pontus, and sedulous in writing books called Ascetica, containing Precepts of c •… elie and mannerly living, to be practiced by Monks: le •… om inverted the ancient order, and of a presbyter became a Monk, in a Monastery built at Bethlehem, when as before the Monasticke life had been a preparation to the Minis •… rie: Yea, and the Monasticke life was so highly praised and admired, through the great commendations, that learned Fathers gave unto it, that in ende it was a proverb in the mouths of the people, Malus Monachus, bonus Clericus, that is, an evil Monk, a good Clergy man, where in the worst of the Coruent of Monks was equalled to the best of the Ministry. Augustine was offended at this proverb: notwithstanding it was the Fathers themselves, such as Augustine, Epiphanius, Basilius, Ambrose, and Jerome, who rooted this opinion in the people's hearts, that Monachatus was excellens fastigium sanctitatis, as hath been declared.

Now if comparison should be made betwixt the Monks of the Conuent, and the principal members of the Clergy, what shall we say of Epiphanius Bishop of Cyprus, Basilius B. of Cesarea in Cappadocia, Nazianzenus Bishop of Constantinople, Dioscorus Bishop of Hermopol •… , Acholius Bishop of Thessalonica, and innumerable more of the like rank, who of Monks became Bisshops? Were they more perfect when they lurcked in the Wilderness, and cared for their own souls only, or when they were made Bishops, and cared for the souls of many people, bought with the precious ransom of the blood of CHRIST; Dare any man say, that by undertaking the office of a Bishop they abased themselves, & stepped down to a lower degree of perfection, then the former, which they had during their remaining in the Wilderness? Hath the proverb Ab Equis ad Asinos, that is, from Horses to Asses, any place in this exchange of their estate? Yea, what shall we say of Narcissus Bishop of Jerusalem, who left his Pastoral office, and fled to the Wilderness and in his old age returned again to Jerusalem? Doeth any 〈◊〉 . 〈◊〉 Writer count his going to the Wilde •… nesse a mounting to a degree of further •… fection? and not rather a piece of i •… becillitic and weakness in him, who could not patiently endure when •… alse testimony was borne against him?

Concerning the place of Scripture, wherein it is said, If •… hou would be perfect, go, and sell all thou ha •… , and give it unto the poor, and th •… shalt have treasure in Heaven: This was spoken to a rich man, and to an Hypocrite puffed up with a conceit of his own rightecus •… es, and for discovery of his hypocrisy a particular commandment is given to him only, and not generally appertaining to all Christians: Like as another commandment was given to ABRAHAM, in particular, and not generally appertaining to all men, to offer up his son ISAAC a sacrifice to GOD: And CHRIST in that place, is not describing the perfection of a man, but he is discovering the false conceit of an Hypocrites heart, glorying in the perfect righteousness of the Law. CHRIST will let the world see, that for all his bragging, yet he loved his riches better then he loved GOD, and consequently he knew not so much as the General sum of the Law, which warneth men to love GOD above all things.

In the next head the decay of the fame and glory of the Monasticke life is to be declared, which ensued soon after the excessive commondation of it, & that through manifold defections both in doctrine and manners, that fell out amongst Monks: First they became both inuentors and propagators of Heresies: Aud •… i, otherwise called Anthropomorp •… itae, who supposed GOD to be fashioned according to the similitude of a man, with head, arms, legs, feet, and other members, proportionallie agreeing to the similitude of a man's body. These Heretics (I say) first sprang up in the Wilderness of Nitria. Eustachius Bishop of Sebastia in Armenia, albeit he was not a Monk, yet he was an admirer of the Monasticke life, and afterward was condemned as an obstinate Heretic, in the Council of Ancyra. Marathonius, who had been a Thesaurer in the days of the Emperor Constantius, and furnished money to the Emperors Soldiers, in ende became rich, & by advise of Eustachius Bishop of Sebastia in Armenia, he built a Monastrie in Constantinople, where he propagated the Heresy of Macedonius, which had been quenched in Constantinople if Maratbonius under pretence of Religion had not propagated it. Moreover the Heresy of Messaliani and Euchytae, did so over-spread in Monastries, that Letoi •… s Bishop of Meletina found no better mean to suppress this Heresy, then by driving the Monks out of their Cloisters, and setting the Monastries on fire. Likewise Amphiloc •… ius Bishop of Iconium in Lycaonia, and Flavianus Bishop of Antiochia, with great fightings and wressing hardly could get these Heretics in their bounds discovered and subdued. And Eutyches, whose error like a Canker-worm so long time molested the Church of GOD, was he not an Abbot in Constantinople •… Poly •… also a ridiculous Monk, obstinately defended the Heresy of the Monoth •… tes in the fixed General Council, and offered to confirm that doctrine with a miraculous work: but with shame and confusion he succumbed, and was curs •… d by the Council. Moreover Monks were the chief defenders of the adoration of Images. And in the second Council of Nue worshipping of Images is proved by a confabulation betwixt the Devil & a Monk, and by another foolish dialogue betwixt a Monk & his Abbot. This was the first great dash that the Monastic •… e life got, that many of them were found rather propagators of Heresy, then defenders of the truth.

Corruption of manners amongst the Monks, began at disobedience to their superiors. Of old the Conuent was very obedient to their Governor (who some time was called Prepositus, afterward Archimandrita, and last Abbas) and the Governor was obedient to the Bishop, and the Bishop to the Emperor and his Deputies. Nevertheless under the reign of the Emperor A •… cadius, the Monks of Egypt went forth out of their Monastries, and came to Alexandria, of purpose to slay their Bishop Theophilus •… which thing also they had performed, if so be that by subtlety of flattring words he had not mitigated their anger, as is a •… eadie declared. In like manner the Monks of Nitria, to the number of 500. came out of the wilderness to Alexandria not against their B. Cyrillus, but against Orestes the deputy of the Emper. Theodosius, whom they both outbraided and wounded: And the Monk Ammonius, who wounded the deputy, was deservedly punished to the death for his seditious attempt: yet was he commended by Cyrillus, and counted a martyr, but with the great disliking of good Christians, who hated seditious enterprises against lawful Magistrates. Also the seditious Monks of CONSTANTINOPLE, whose insolency John Chrysostom 〈◊〉 to correct, they slandered him as a senere angri •… , fi •… ce, and proud man, and opened the first door to his trouble: so that his hateful enemies both in Court and Church, were encouraged by their means to procure his deposition, banishment, and death. Likewise, the Monks of Nova Laura in HIERUSALEM, who for Heretical opinions were driven out of their Monastries by their own Bishop Eustochius, they became very seditious, and stirred up horrible contention, betwixt Theodorus Ascidas Bishop of Cesarea in Cappadocia, and Eustochius Bishop of HIERUSALEM. No contention ha •… been more pernicious in the Church of CHRIST, then this (Th •… odorus being in great favor with the Emperor Iusti •… an) if the fifth General Council had not staide all the attempts of Theodorus, by comdemning the Heretical opinions of Origin, which both the monks of Nova Laura, and Theodorus As •… das did maintain. Finally, the monks became so contentious & seditious, that not only they contended against their superiors, but also they contended amongst themselves with unsupportable hatred, and even in the wilderness of •… tria, where their great fame and commendation did spring up, in that same place the fame and beauty of the Monasticke life did fade and wither.

Beside Heresy and contention, other corruptions of manners stained and defaced the glory of the Monasticke life: namely, an inclination to idleness, abstinence from manual labors, & heaping up of riches, which they gathered of the sweat of other men's labors. And this appeareth clearly by the writings of Augustine, who not only testifieth, that the monks of his days so did, but also they defended, that it was lawful to them to be idle, because CHRIST Saieth in the Gospel, 〈◊〉 , the fowls of Heaven, for they sow not, neither reap, neither carry into the barns, yet your Heavenly Father feedeth them: Are ye not much better then they? Against whose idlen •… sse Augustine most sharply enueieth, saying, that by the example of the fowls of Heaven they could learn idlen •… sse, but they would not imitate the fowls of Heaven in carrying nothing into the barns, but they would lay up in barns and provision houses those riches which other men with painful travels gained and brought unto them. And he is so stomached against them, that he saith, Quis fer at homines contumaces, ut gemina illeccbra corrumpantur, & dissolutalicētia vacationis, & falsonomine sanctitatis? that is, who can suffer contumacious men, entangled with double corruption, both with the dissolute liberty of vacance fromlabour, & with the false conceit also of holiness?

From the six hundredth year of our LORD, until our days, Monastries began again to be in great account in the sight of the world not for the exercises of reading, praying, meditation, laborious working in a lawful calling, and charity, which were the ornaments of the monks of old, but for the splendor of costly buildings, like unto the Palaces of Princes, magnificent Churches, plurality of Relics, great revenues daily increased by the liberality of Princes: and this new beauty was like unto the fairding of an old woman, when natural beauty is spen •… , then must she be decked with pictured colors, invented by the art of man: and this kind of beauty rauisheth the senses of such as are simple and ignorant. And it is a wonderful thing to consider how the hearts of men were transported with this new show of holiness: in so far, that some Kings thought it to be an holier thing to enter into a Monastrie, than to sit in their Royal Thrones, and to gonerne in Justice and Righteousness the affairs of their Kingdom. Bamba •… King of Goths (which nation reigned in Spain) resigned the title of his Royal authouritie to Euringus, and entered into a Mon •… erie. S •… bbus King of the Oriental Saxons, left his Kingdom, and entered into a Monastery: & to the end that it might seem that GOD gave allowance unto this superstition, false miracles were invented to grace this fact of sebbus: for the tomb whereinto his body was laid, being •… n length an hand br •… shorter then his corpse, was miraculously enlarged, and lengthened to the just proportion of his dead body: so that in the seventh CENTURIE, and about the days of Pope Vitalia •… s, it was a proverb in the mouths of the people, that three adm rabble thing s feil out in their age: First, innumerable Abbaci •… s were built: Secondly, the heads of King were shaven, and they entered into Monastries: Thirdly, that whoredom wa •… canonized, that is, notable •… arlots were counted Saints. So with the increasing number of Monast •… ies, superstition, false miracles, and a lewd conversation in like manner daily increased In the eight CENTURIE Rachis King of Lom-bardis entered into the Abbacie called Cassinerse in Italy, and his brother Aistulphus governed the affairs of the Kingdom, in the days of Pope Zachari •… , Caralomannus the elder brother of Pipinus King of France, was first in the Monastery built upon the Mount Sarapte, afterward in the Monastery called Cassin •… nse (whether voluntarily or against his will I dispute not) and he ended his life in the Monastery of Vienne in France, being transported thither against his heart by the violence of his brother Pipinus. In the ninth and tenth CENTURIES, the Bilshops of Rome finding, that their estate was mightily advanced by Abbacies and Nunneries, they also on the other part endeavored to advance the Monasticke life, in so far that Kings & Princes were allured to profef •… themselves to be of the order of Monks, with dispensation not the less to them from the Bishop of Rome (under whose souereignity all high powers began to stoop) to govern their own Kingdoms, providing always, that with liberal gifts they had enriched the chair of Rome: So it came to pass, that the world saw a rare and vnquoth spectacle, to wit, Kingly Monks, and Monks Kings.

Yea, and Kings were so bewitched with seducing speeches, that they who would not abase their Royal estate with participation of Monkish orders, yet they thought it was so holy and meritorious a turn to build Monasteries, that by so doing, they might merit forgiveness of heinous sins, As Edgarus king of England, a man contaminated with many vild spots of sin, such as adultery, murder, tyranny, and an a •… tender upon three notable harlots: yet because he was accustomed every year to build an Abbacy, this holy fact abolished the remembrance of all his faults, and made him worthy af •… er his death to have his name, tog •… there with the name of W •… frida an holy Nun (and yet the Kings whore) & the name of her daughter Ed •… ha, whom she did bear to the King, All their names (I say) were counted worthy to be enrolled in the Catalogue of Saints, Caziminus King of Poll, being driven from his Kingdom, entered into a Monastery of France, in the days of Benedict the ninth: and the Polo •… ian Ambassadors, who came to France, to entrait their king to return again to his Kingdom, & w •… re fore grieved at his negative an were: Yet by the means of Pope Benedict the ninth (at whose hands all things might have be •… ne obtained for money) they obtained their King again, with liberty to him to marry, and to procreate children. If Monasticke vows be lawful, the loosing of the bands of Monasticke vows for money was not lawful. This Bened •… ctus the ninth is he of whom Platina writeth, that after his death his effigie appeared unto a c •… rtaine man, horrible and monstrous, more like the similitu •… e of a Beast, then of a man, which betokened the beastly conversation of this unhappy Pope in his lifetime. The examples of late days, that are recent in all men's memory, of Lord's, Earls, Dukes, Ladies, yea, and of the Emperor Charles the fifth in his old days, who entered into Monastries and Nunneries, whether to lead, or to conclude their lifetime, I pass over with silence. This was the glory of Monks, since the six hundredth year of our LORD until our days, that Kings, Monarchs, Popes, and mighty men in the world magnified their estate by repairing old Monasteries, building new Abbacies, and bestowing great revenues and rents upon them: and sometimes, as said is, entering themselves into Monastries, either to lead, or to ende their lives.

Monasteries also of late days became places of imprisonment, especially of Noble persons, dejected from their anteriour dignities: so that Pope Christophorus himself in the days of the Emperor LODOVICUS the third, being dejected from his Papal dignity, was thrust into a Monastery: Unicum 〈◊〉 refugium, as saith Platina, that is, the only refuge of men who were in calamity. Constantine the son of the Emperor Leo, thrust his brethren into a Monastery, rendri g •… unto them a just recompense of the like inhumanity that they had practiced against their own father. Likewise Monastries became places whereinto men entered, to sorrow for by-past offenses, imagining that by the strict observation of the rules of the Monasticke life, they might obtain forgiveness of sins at the hands of GOD. Paulus Cyprius Bishop of CONSTANTINOPLE before the seconde Council of NICE, entered into a Monastery, and lamented for that he had consented to the abolishing of Images, in the Council assembled by CONSTANTINUS COPRONYMUS.

This PAULUS CYPRIUS was a man of a base, timorous, and feeble spirit, who never knew what the Godly sorrow, described by the Apostle PAULE, did mean, which causeth repentance to salvation, not to be repented, for he had great need to have repented: this his repentance and his sorrow was not 〈 in non-Latin alphabet 〉 , whereof Paul speaketh, 2. Corint. 7.

This bastard glory above specified, whereof Monks rejoiced, when the fir •… t ornaments were lost, did rather belong to the Conuentuall Monks, than to the Anachorites. We read not of Kings, who delited to exchange their Kingdoms with the solitary living by themselves apart in the Wilderness, except Suatacopius King of Moravia, who being overcome in battle by the Emperor Arnulphus, he went to the Wilderness, wherein he continued until the day of his death, eating herbs, and drinking water with greater contentment of mind then he lived before in the pleasures of his Kingdom. As concerning •… saphat King of India, of whom Damascene writeth, that he forsook his Kingdom, and went to the Wilderness, and exercised himself continually in reading and praying, for the space of five and thirty years, it is but a fabulous narration, and the writer of it cannot cite so much as one approved Author for confirmation of his alleged History: But the purpose of Damascene is to confirm a lying narration with lying miracles, wrought at the sepulchers of Ios •… phat, some time King of India, and Barlaam an Eremite, whose bones he allegeth were transported by King Baracbias out of the Wilderness, into the Country of India: but I leave Damascene lying, and I proceed.

Under the shadow and color of all this counterfeit glory above mentioned, from the six hundredth year of our LORD, until our own time, horrible abominations hath been hatched, so far surpassing the defections preceeding the six and seventh hundredth year of our LORD as the darkness of the winter night goeth beyond the darkness of the summer night. Beside the doctrine of Images, where of Monks were the principal authors: yea, and Paulus Cyprius, before he could procure the gathering of the second Council of Nice entered into a Monastrie, as it were into the shop and office house of Satan, and with his vntimous sorrowing moved the Empresse Jrene to gather the Council fore-said. But beside this (I say) Monks were the first forgers of the doctrine of Transubstantiation: for Damascene expre •… ely writeth, 〈 in non-Latin alphabet 〉 : that is, the very Bread and Wine are changed into the Body and Blood of the LORD. And again he saith, 〈 in non-Latin alphabet 〉 : that is, the Bread and the Wine are not a figure of the Body and Blood of CHRIST, but the very Dei-fied Body of our LORD. This error was received, dispersed, and propagated, the more willingly in Monastries, because it was forged by the brain of a Monk. Likewise the doctrine of the merit of men's works, cuen such works as are superstitious, and not commanded in the Law of GOD: This doctrine (I say) as a banner displaide against the merits of the sufferings of CHRIST, it was chiefly spread out in Monastries, wherein the grand our of great and legible letters made their opinion known to the world, ORDO SERVAT US DUCIT AD VIT AM, that is, The keeping of order (to wit, Monasticke rules) leadeth to life. Other points of erroneous & corrapt doctrine, where of they are not the first inuenters, they are the principal propagators of them: as namely, prayer for the dead, and the opinion of purgatory: these errors invented of old, had died out long ago as the fires of Aetna and Vesuvius have done, if that the fables of Monks (daily renewed) had not been like unto fuel, entertaining the flame of foolish opinions.

The vile and unchaste conversation of the Monks, from the six hundredth year of our LORD, until our time, he who undertaketh to describe it, undertaketh an •… nnecessarie work, as they did who of old commended H •… rcules, whom no man did 〈◊〉 : even so they, who presume to describe the unchastity of Monastries and Nunneries, they spend time in vain to prou •… that thin •… , which no man can deny: yea, and their own speeches cont •… ine a confession o •… the Guiltines, of unchaste living. When any of their number is d •… prehended in whoredo •… e and adu •… rie, they do not aggre g •… th •… fault as a shame and dishonou •… done unto their holy Order. but rather extenu •… e the horror of sin, saving, it is better to be a secrete whore-monger, than an open Heretic. The commendation that the Poet Nigellus giveth to the Nuns of the Gilbertine order, in our neighbor Country, is but slender: namely this, that when they were aged they left off bearing of children. This Order began in ENGLAND, ANNO 1140.

The Monks and Nuns of our own Country, where they were best known, they were worst liked: and •… hey might have suffered a trial of any persons, except of neighbors, and such as knew them well. In other Countries, albeit the turpitude of an unchaste life was covered with less transparent veils, always GOD is like unto himself, and he hateth the workers of iniquity. Let S. Adonei a Monk of Row •… m be an examplarie type of the manners of many others, when he fell over the bridge in the night time, and drowned in the water of Seane, the good and evil Angels strove for his soul, because it was to be doubted, whether his foot-steps led to the Church, or to his harlot: And in ende the decision of this controversy, was referred to RICHARD Duke of Normandy. It appeareth by this fable, invented by Normand Monks, that their purpose was not only to excuse the villainy of Adonei, and to count him a Saint, but also to encourage themselves to lasciviousness, because the good Angels would strive for the soul of a villane, who was cled with an holy Monkish habit, and at last the decision of the controversy must be referred to some mortal man: not unlike unto Paris, who was more fauourabiie inclined to Venus, then he was either to I •… no, or Minerva.

Now it is time to speak of the multiplied number of the orders of Monks, not to make a perfect reher •… all of them, but to let the Reader understand, that the woride groaned under the charge of an importable burden, which neither were they willing to shake off, nor able to bear it. Ouer and beside the multiplied number of the branches of the Augustine and Benedictine Orders, above specified, other Orders also sprang up, such as the order of the Charterus Monks, where of Br •… a man bo ne i •… Colne was the author, ANNO 1080. It is rumored that a certain man in Paris died, who was renowned for the honesty of an unreprovable life: notwithstanding after his death, in audience of the people, who were assembled to perform the last funeral duty to him, he sat up in the bire, and uttered terrible words, that he was accused, and in the righteous judgment of GOD condemned. Bruno was present, and heard these tragical words, and said unto the people, If so be that this man be condemned, it is not possible that any man can be saved, except he renounce the world: And so being accompanied with a few followers, he went into a Wilderness, ne •… re to Gratianopolis, and was the author of a new Order of the Charterus Monks, whose continual abstinence from flesh, unmannerly silence, and purging with fire the footsteps of women, was in their opinion a renouncing of the world. If this be true, the people of Ethiopia called 〈 in non-Latin alphabet 〉 , have renounced the world, and are nearer to the Kingdom of GOD, then the Charterus Monks.

By the like Diabolical invention the Order of Catherina de Senis was found out, ANNO 1455. The marks of CHRIST'S sufferings, the spousing Ring she received from CHRIST, with four precious Pearls of inestimable value, the emptying her body of her own heart, to the ende the heart of CHRIST might be thrust in place of it, What are all these forgeries, but as the filthy exhalation of a stirred mire of uncleanness? yet are these fables published to the world, in that book laden with lies, called Chronica Chronicorum: yea, and this woman was canonized by Pope Pius the seconde, ANNO 1470. And the Order of S. Catherene was received amongst other holy orders. Hospitalarii, Templarii, Teutonici gladiatores, are reckoned amongst orders of Monks, yet was their employment more in descending Christians from the injury of Infidels, then in reading, praying, or any other spirituail exercises. What became of these Templarii, after they were dispersed throughout EUROPE, and whether they were justly or unjustly cut off all at one time, by the ordinance of Clemens the fifth, in the Council of Vienne, I omit to speak: but whether they had been guilty or innocent, it was but small clemency in Pope Clem. to give out a sentence of death against so many, before they were warned, heard, and sufficiently convicted of faults laid unto their charge.

The Orders of Carmel •… es, who dwelt upon Mount Carmell, where Helias prayed, and of Camaldinenses, Ioannites, the Order of white Monks, of the holy Trinity, of S. Clara, of Penitentiers and scourgers of themselves, of Cross-bearers, and Starrebearers, of Minimes, and of Bonehomes, of Penitent sisters, of Saccit, of Bethlehemites, of the servants of Marie, of Georgians, and many more. This multiplication of Orders declareth, that there was greater care amongst late Monks, to find out some dissimilitude of habit and ceremonies amongst themselves, then to conform themselves to the similitude of CHRIST.

The Orders of the Franciscans and Dominicans, overspread the world, about the 1200. year of our LORD: Their number in short time was mightily increased: so that the Francis •… ans rejoiced, that there were found of their Order in diverse Nations two thousand, one hundredth, fourscore and six Monasteries. And the Dominicans numbered four thousand, one hundredth and forty six Monasteries in EUROPE, all professing their Order, as Creccelius, sometime an Augustine Monk, reckoneth. These were like unto the Frogs of EGYPT, whose number made them to be fearful: And like unto the Grass-hopp •… rs of EGYPT, which ate the residue that remained, and escaped from the Hail, These were like unto Mothes in a garment, like Myce in a barn, like Caterpillars amongst corn, and roust in metals, so offensive unto the world, that the people groaned for the oppression of begging Friers, The Dominicans followed the rules of the Augustine Monks: & this is the cause wherefore Crecc •… lius, of whom we spake before, reckoneth not the Dominicans as one of the principal stocks and roots, from which other Orders as branches did proceed. Both these Orders of Franciscans and Dominicans, had their allowance and confirmation from Innocentius the third, who dreamed that the Church of Lateran was bowing and inclining to fall, and that saint Francis and saint Dominic set to their shoulders, to uphold the decaying Church of Lateran. What wonder is it, that these Orders teach a doctrine of lies & dreams, whose confirmation could not be obtained, until Pope Innocentius the third dreamed that these two did uphold the Church of Lateran. In the Sermones of the begging Friers saint Francis is extolled with excessive praises, as if by long fasting, earnest prayers, and deep meditations, he had been counted worthy to see Celestial visions, and to be marked in hands, feet, and side, with the marks of the sufferings of CHRIST. Notwithstanding of all these Hyperbolicke praises, in the very beginning of his devotion, he began at theft, and stole money from his father, and gave it to a Priest, to help the reparation of the Church of saint Damian. And for this cause his father took him, and did beat him with many stripes. In so far, that they who do plead saint Francis cause, deny not, that he took away his fathers money, neither do they deny, that for this cause he was chastised by his father, but they call the foresaid chastilement persecution.

The Monks and Friers of the Order of Saint DOMINICKE do attribute unto him, both in his life-time and after his death, the working of so many and so great miracles, as if it were their purpose not only to prefer him unto saint FRANCIS, but also to equali him to CHRIST, and to his Apostles. Notwithstanding his greatest devotion was in beating himself thrice •… uerie night with an iron chain, partly for his own sins, partly for the sins of other men who were alive, and partly for the sins of those who were in purgatory. This fact (I say) was as foolish and derogatory to the honor due to CHRIST, and to the merits of his sufferings, as anything that was done by that notable fool saint FRANCIS.

The latest Orders, such as the Iacobines and Capuscings, are but branches of the Francis •… ane and Dominicane Orders, and are famous, as Erostratus was, rather for evil, then for good. The lapuscings are fine Trumpetters, to proclaim war-fare against the City of GOD: And the Iacobines are soldiers of Satan, to put hand to work, and to fight against the Heaven, in not sparing the Anointed of GOD, and him who was anointed with that Celestial oil that came from above, as they themselves and others of their Religion do affirm.

Concerning the Jesuits, who may more properly be called Layolites then Jesuits, because they walk rather in the foot-steps of Layola, the author of their sect, then in the footsteps of JESUS, who never taught any man to follow the way of Cain, as they do: But Layola was a soldier, and delited in shedding of blood. Of them (I say) I am in doubt whether to call them an Order or not: for the old Aenigma is revived in them, Vir, non vir, percussit, non percussit, lapide, non lapide, avem, non avem, super arbore, non arbore. Even so the Layolites may be called an order, and not an ordere, because they will not be bound unto a certain habit, as a distinguishing note, separating them from other Orders, lest by their habit they should be discovered, and made known to Princes, against whose estate they traffic with most treasonable attempts: neither will they contain themselves within their own bounds, as if they would counterfeit the Apostles, but with a preposterous counterfeiting called by the Gracians 〈 in non-Latin alphabet 〉 . The Apostles were the Ambassadors of CHRIST, the Jesuits are the ambassadors of the antichrist, the Apostles endeavored to set up the Throne of CHRIST, by preaching the death of CHRIST, the Jesuits endeavor to repair the loss of the antichrist, with the slaughter of Christian Princes. O generation of Vipers the brood already conceived in their venomous breasts, will be their destruction, as it is the destruction of the feminine Vipers: but I leave a description of their bloody attempts to others, who have better knowledge of the profundities of Satan, more clearly manifested in them then it was of old in the ten persecuting Emperors.

To all these fore-mentioned Orders, one thing is common, that they are all obliged & bound by vows of chastity, poverty & obedience, everyone to the attēdance of his own order: the Layolites have added the vow of temperancie, without which custody it is hard to keep chastity: the vow of chastity is good, providing that Matrimonial chastity be included under the generality of the word Chastity, seeing that Marriage is honorable among all, and the bed undefiled. But the vow of Virginall chastity, is the sacrifice of fools, as if a man would vow to be a Preacher, before he were persuaded that GOD had vouchsafed upon him the gift of preaching: Even so it is a foolish thing to any man to bind himself by a solemn vow to Virginall chastity, before he be fully persuaded, that GOD hath vouchsafed upon him that rare gift.

Under pretence of the vow of poverty, a number of Monks, especially Abbots, Channons, and Capitulare Monks, as it were Bishops chief Counsellers, have heaped up infinite riches, and in pomp, wealth, civil preeminence and splendor of worldly magnificence have over-went Earls, Lord's, and Barons, in many Countries: and in the mean time they were but a nest of idle bellies, keeping for a fashion seven Canonical hours, which they spent in reading & singing (oftener by their substitutes, then by themselves) as if they had been ca •… led Canonici, for keeping Canonical hours, and not for st •… dying holy Canonicke Scripture, to the ende they might be able to interpret it to the utility of others.

Concerning the vow of obedience kept in all Orders, but more strictly amongst the Layolites, then all the rest, The commandment of GOD should have been observed, whereinto the authority of the father must be regarded, in such sort, that if he ratify not the vow of his young daughter, remaining as yet in his house, then her vow is undone, and cannot stand: Even so the vows that mortal men do make in earth, if they be not ratified by the allowance of our Heavenly Father, they are undone, and cannot consist and stand. Notwithstanding the commanders amongst the Layolites, will try the obedience of their disciples in maters dishonest, vncomly, ungodly, and devilish such as to walter themselves into a filthy mire, if so it please the commander to enjoine & to violate the commandment of the Phis •… ion, in rubbing that thing outwardly upon the body which the Physician commanded to be eaten by the diseased person, and in drinking that liquor of oil wherewith the Physician appointed the body to be anointed. Also in commanding •… heir disciples to kill Christian Princes. Hath GOD kept silence in his blessed word, and by his taciturnitie given a secrete allowance to such ungodly commandments? Read the Scriptures of GOD, whereinto he forbiddeth to touch the Anointed of the LORD: but they have touched the Anointed of the LORD, even betwixt the Porch and the Altar, not ashamed to defile their holy sacrament of auricular confession, with treasonable consultations against the Anointed of the LORD.

To conclude, The Orders of Monks from appearance of commendable beginninges, have degenerated so far, that they who seemed to be Stars fixed in Heaven, and shining with the splendor of Celestial light, in end they are become busy-bodies, practicers of treasons, under color of late invented sacraments, whom the LORD in his own time with the tempest of his wrath will scatter as dust, and no man shall be able to gather them again.

CHAP I OF EMPEROVRS.

CHAP. II. Of Pastors and Doctors.

CHAP. III. Of Heresies.

IN this and the next Century, I find that the error of Eutyches is like unto a root of bitterness, which budding out with new branches, not seen before, but fostered with the venomous sap of the old root that seemed to be abolished, did mightily perturb the Church. The error of the Monothelites was but a branch of the error of Eutyches, but this belongeth to the seventh Century. In this Century a great number of people, especially of Monks, favoring the heresy of Eutyches spake against the Council of Chalcedone, these were called 〈 in non-Latin alphabet 〉 , because they had no principal head upon whom they depended and they were ante •… iour to Anthimus, or Anthimius B. of Constantinople, and to Theodosius B. of Alexandria, and Severus B. of Antiochia: therefore they were not called Anthimians, Theodosians, or Severues, but indeed they might have been called Eutychians: always the vulgare name given unto them was 〈 in non-Latin alphabet 〉 .

Another branch, which sprang up from the root of Eutyches heresy was the error of those who supponed that the flesh of CHRIST was void of all kind of human infirmity, expressly contradicting holy Scriptures, which attributeth to the body of CHRIST hunger and weariness, and other infirmities, which he voluntarily accepted for our sakes. And where it is said, that the LORD JESUS did eat and drink. To this they answered, that he seemed to eat and drink as he did after his •… esurrection, but he had no necessity of eating and drinking, but the verity of his death stoppeth the mouths of these heretics: for CHRIST was content to taste of all our infirmities, death it self not except, that we might know he will be a merciful high Priest, because he hath tasted of our infirmities, and can have compassion of those who are in trouble. In this opinion was the Emperor Justinian in his old days, whose vices did almost equal his virtues, especially in comporting so much with Theodora the Empresse, to the great advancement of the error of Eutyches, and hindrance of the Gospel.

In this Century the defenders of the books of Origenc, such as Theodorus Ascidas B. of Cesarea Cappadocia, and the Monks of Nova Laura, whom Eustochius B. of Jerusalem ejected out of their monasteries were counted heretics, as will be declared hereafter (Godwilling in the head of Councils.

Finally, there were some heretics, who durst derogate perfection of knowledge to the Son of GOD in his divine Nature: these were called Agnoitae, whom I leave as buried in the dust, and according to their name, never worthy to have been known in the world.

CHAP. IIII. Of Councils.

THE schism that fell out in the election of Symmachus was the cause of the gathering of the Council of Rauenna. Laurentius was his competitour. In this Council it was found that Symmachus was first ordained, and that the most part both of Clergy and people adher •… d to him: therefore he was declared to be bishop of Rome and Lanrentius was ordained bishop of Nuceria.

The multiplied number of Councils in Symmachus time, all convened by the authority of Theodoricus King of Goths, who reigned in Italy. All this number of Councils (I say) was assembled for matters of little importance, except the fourth and fifth Council, whereinto a lible of accusations was given in against Symmachus, but he compeared not before the Council to answer, yet was he absolved by the most part of the Council (being his own favorers) chiefly for this reason, because they thought that the high Pricst should be judged by no man, but his doings should be examined only before the Trihunall of GOD. Mark how this matter goeth: the bishops of Rome are lying under the feet of the Goths, neither have they liberty to assemble themselves together, except that license be sought, and obtained from Theodori •… us King of Goths. Not withstanding supremacy that great Idole, whereat they aimed continually, runneth so high in their heads, that the flatterers of the bishop of Rome would absolve him, as a man whose actions came not under the iudicature of mortal men. His accusers protested in write, that if the successors of PETER should b •… e judged by no man, then with the •… est of the priui'edges of their chair, they had also a p •… iuiledge to sin, and to do what they pleased.

The Councils of Spain called Ilerdensc, and Val •… ntinum, assembled in Valentia are very obscure Councils. In the one •… ight bishops were present: in the other six bishops. Many new and superstitious Canons were made in these assemblies, and farther I see nothing. In the first called Ilerdense a prohibition of marriage in time of Lent, and three weeks before the sestiuitie of John the Bap •… st, and betwixt the days of the Advent of our LORD, and the days called Epiphania. In the other Councillit was appointed, that in the ordinary service the Gospel should be read after the Epistle. partly in respect that all the people of GOD have entresse to hear the wholesome precepts of their Savior, and partly, in respect that by such hearing, some were found to be converted to the faith, where of it may be perceived, that the Gospel was read unto the people into a know •… e and intelligible language, else it could not work faith in the hearts of the hearers.

In the twentieth year of the reign of the Emperor Anaslatius a national Council was assembled at Sidon of eighty bishops, by the procurement of Xen •… as B. of Hierapolis, for undoing the Council of Chalcedone. The Emperor had all eadie banished Euphemius, and Macedonius bishops of Constantinople, Yet he found that Flavianus B. of Antiochia, and Helias bishop of Jerusalem altogether disliked and reproved his proceedings, neither could they admit the law of oblinion, called in the Greek language 〈 in non-Latin alphabet 〉 , which the Emperor would have brought in, to pacify controversies in the Church, as civil controversies, at sometimes have been pacifi •… d: for this cause the Emperor Aanastatius set himself directly against the truth of GOD, and gathered this Council, to undo the authority of the Council of Chalcedone. Flavianus, & Helias would not be present at this ungodly Council, whereinto they damned the Council of Chalcedone, yet they abstained from damning Flavianus, and Helias, for a time. Nevertheless by continual accusations of these two bishops, as if they had been mockers of all the Emperors doings, they procured their banishment, as hath been declared in the preceeding history.

In the 22. year of the reign of Anasta •… us, and under the reign of Clodoueus King of France, convened 32. bishops in the town of Aur •… lia, of purpose to settle some order in Ecclesiastical discipline, which through injury of time, and irruption of barbarous people into the country of France, had been brought to great dissolution and misorder. The Canons of this Council are coincident for the most part, with the Canons of all other Councils.

The two former Councils assembled in Spain, namely Ilerdense, and Valentinum, were under the reign of Theodoricus. Now these two Gerundense and Casaraugustanum are ce •… ebrated under the same King, to wit, Theodo •… us of the nation of the Goths reigning in Spain. In Gerunda seven bishops convened, made Ecclesiastical constitutrons, chiefly anent Baptism, that Catechumen should be baptized on Pas •… he day, and at Pentecoste, when most s •… lemne conuentions of people were gathered. They who were under inf •… mitie and sickness, might be baptized at any time, and the infant, which was likely to die, mightlee baptized that same day where into it was borne. In Caesaraugusta elenen bishops seem to have been convened. They forbid fasting upon the LORD'S day, for supersution, or for respect of times, or for persuasion. It would appear that this Council had a desire to abolish the rites and customs of the Matichean heretics, who were accust •… med to fast upon the Lord's day.

In the days of Hormisda by the mandate of Theodoricus King of Goths reigning in Italy, a Council was assembled at Rome upon this occasion. It was thought meet by the Emperor Anastatius, Theodoricus King of Italy and many others, that a Council should be convened at Heraclea for deciding controversies in religion. Many bishops resorted to Heraclea above the number of 200, but Anastatius suffered no Council to be holden, thereby incurring the great blame of inconstancy, and carelessness in seeking out the truth: for this cause Theodoricus willed Hormisda bishop of Rome to gather a Council at Rome, whereinto the error of Eutyches is damned of new again, and ambassad ours are ordained to be sent to Anastatius the Emperor, and to the bishop of Constantinople, to divert them, if possible were from the error of Eutyches, but howe in humanely the ambassadors were entreated, it hath been declared in the description of the life of Hormisda.

Under the reign of the Emperor Justinus a Synod was gathered in Constantinople by Johannes Cappadox. Many grievous accusations were given in against Severus B. of Antiochia, such as sacrilegious spoiling of Temples, under pretence of eschewing causes of Idolatry, he took away the golden doves that hung above the fontes, and the altars, and h •… e uttered many blasphemous speeches against the Council of Chalcedone. Johannes Cappadox, albeit he was of a bad religion himself, yet the authority of the Emperor, and consent of the Council procured that Severus should be damned of heresy, whom the Emperor also banished, and (as some affirm) punished him also by commanding that his blasphemous tongue should be cut out. In like manner the Monks of Apamea in a Council convened in Syriasecunda accused Severus of bloody cruelty, & oppression, in besieging of Monastries slaying the Monks, & spoiling their goods. The like accusation was given in against Peter B. of Apamea, which accusations being sufficiently proved by vnsuspect witnesses this Council damned Severus, & Petrus B. of Apamea.

In the fifth year of King Abnaricus was the second Council of Toledo convened, partly for renewing the ancient constitutions of the Church, and partly for making new constitutions belonging to Ecclesiastical discipline. It was ordained that children whom their parents had dedicated to the Church, they should not be admitted to the office of a Subdeacon, until they were 18. years of age, neither to the office of Deacon, before they were 25. years old, and at the beginning of their admission to the office of a Subdeacon, namely when t •… ey •… re full 18. years old (and not before that time) they should be presented before the Clergy, and people to make an open declaration, whether they were of purpose to lead a continent life, or to marie, and these who protested they had not the gift of continency, are tolerated by the first Canon of the second Council of Toledo to marry.

In the year of our LORD 551, and in the 24. year of the reign of the Emperor Justinian, was a general Council assembled at Constantinople. The principal causes of this meeting are expressly set down by Evagrius lib. 4. cap. 38. First in re •… pect of the controversy betwixt Eustochius B. of Jerusalem, and Theodorus Ascidas B. of Cesarea Cappadocia. Eustochius cast out the Monks of Nova Laura, who obstinately defended the errors of Origen. Theodorus Ascidas assisted them, and said, that Eustochius B. of Jerusalem had dealt cruelly, and inhumanely with his brethren, to pacify this controversy was this Council convened: Also great disputation was in the Church anent the books of Origen, of Theodorus B. of Mopsuesta, and some writings of Theodoritus B. of Cyrus, and Ibas B. of Edessa: this was the second cause of this great conuention to put an ende unto these contentious disputations. At this time MENAS was bishop of Constantinople, but he ended his life in the very time of the general Council. The first question moved in the Council was this: Whether or no men who were dead, and had ended their course, might lawfully be cursed and excommunicated. To this EVTYCHIVS (a man before this time of no great account) answered: That 〈◊〉 as IOSIAS not only punished Idolatrous Priests who were alive, but also opened the graves of them who were dead, to dishonor them after their death, who had dishonored GOD in their lifetime: even so the memorials of men might be accursed after their death, who had harmed Christ's Church in their lifetime. This was thought by the Fathers of the Council to be pertinently spoken, & when his answer came to the ears of the Emperor Justinian, he appointed that he should be or deined bishop of Constantinople, for Menas died suddenly in time of the Council. Vigilius B. of Rome was in Constantinople in time of this Council, but would not be present at the Council, lest the dignity of the Roman chair should be impaired, if the Patriarch of Constantinople had been equalled with him in honor, for Eutychius after Menas, was moderator of the Council. The general conuention took thi •… effect, That the writings of Theodorus B. of Mopsuesta were utterly condemned, and the replies of Theodoretus to the 12. heads of Cyrilus, together with the letter of Ibas written to Maris a Persian were damned. Finally the errors of Origen were damned, and Theodorus Ascidas, together with the Monks of Nova Laura, who defended the errors of Origen, all were excommunicated, and the 4. preceeding general Councils were confirmed with full allowance. The Council of Mopsuesta immediately following, tended only to this, to know when the name of Theodorus sometime B. of Mopsuesta a town of Silicia, was razed out of the rolle called sacra dipiycha. And the ancients both of Clergy & people, assured the Emperor Justinian that the name of Theodorus was razed out of the rolle of holy bishops before their time.

Under the reign of Childebertus King of France, were frequent meetings of Bishops in Aurelia a town of France commonly called Orleans. Many superstitious constitutions were hatched amongst them, especially anent prohibition of marriage, for this doctrine of Devils had now gotten great upper hand in the West. The verse of Homer may be written in the frontispice of these Councils 〈 in non-Latin alphabet 〉 : that is, It is a shame to tarie long, and to return empty. If they met so oft, some fruits worthy of their meeting should have been brought out to the world, but it is a wearisome thing to travel a long time in the wilderness of Arabia, albeit in it there be large fields, yet it is a barren ground, and the pain of wearisome traveling is not recompensed with the delight of any refreshment that can be had there. This I write, not to hinder any man from the reading of these Councils also: for some good things are to be found in them, but to wish that the short time we have to live in this world should not be unfruitfully spent.

In the second Council simony is damned, & the receiving of money for admitting a man to a spiritual office is utterly detested.

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

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

In the fifth Council it is condescended, that no man shall be ordained bishop, without consent of King, Clergy and people, according to the ancient constitutions of the Church, and that no spiritual office shall be bought by money.

The heap of constitutions anent the keeping of Pasche day and Lent, anent the prohibition of marriage betwixt Christians and unconverted Jews, anent servants not to be admitted to Ecclesiastical orders, anent assemblies to be at the least yearly conuocated by bishops, anent Ecclesiastical rents not to be dilapidated. The nature of a short Compend cannot permit me to insist in such things.

Under the reign of Theodobertus King of France, the Fathers who were present at the Council, of Aurelia, convened also in the Council of 〈◊〉 & ordained that no man should presume to the office of a bishop by the favor of m •… n 〈◊〉 , but by the merits of an honest and 〈◊〉 .

That the dead body of a bishop in time of 〈◊◊〉 not be covered with the pall, otherwise called Opertor •… 〈◊〉 corporis which covered the Altar, lest the honor done to the body, should be a polluting of the Altar with many other constitutions, which of purpose I overpass with silence

Under the reign of Aribertus King of France, a Council was assembled at Tours. In this Council it was ordained, that the Clergy & people in every Congregatiō should provide support for their own poor, & not permit them to wander to uncouth places: for indeed this custom of wandering hath brought in Atheism amongst the poor, when they leave their own Congregation, they leauealso their own Pastor, who attended upon their conversation, and they fall into the snare of the devil.

It was also statute and ordained, that a bishop should count his wife as his sister, and that he should no manner of way company with her, and for this cause he should have Presbyters, & Deacons so familiarly conversant with him, that they might bear testimony of his honest behavior, to wit, that he never companied with his wife. The Romanists who count the prohibition of marriage to be the soul of their religion, could not overpass this Canon without a censure Now let us hear what Censura saith. Intellige hunc Canonem uixta usum Orientalis ecclesia, in qua co •… iugatus promovebatur adsacerdotium: that is, Understand this Canon according to the custom of the Oriental Church, wherein a married man was promoted to the Priesthood: well excused. The bishops of Rowen, Burgess, Tours, &c. are convened in the town of Tours, to prescribe rules to the Oriental Church, or at least rules unto their own bishops to live after the form of the Oriental Church, which never came in their mind to do, as may evidently be known by the sixth general Council,

Moreover, it was statute, and ordained, that no Priest, or Monk should receive in bed with him another Priest or Monk, to the ende they might be so vnreproouable, that they would abstain from all appearance of evil.

In this Council was set down very strict prohibitions, that no man should oppress the Church, and convert unto his own use anything duly belonging to them, lest he incurrethemalediction of Judas who was a thief, and kept the bag and converted to his own use a part of that money which belonged to the poor.

In the Council holden at Paris, order was taken concerning admitting of bishops to their offices that no man should be admitted bishop, without the full consent of Clergy and people, and that no man should presume by favor of Princes only, without the consents foresaid, to become bishop in any place.

Recaredus King of Spain, and of the descent of the Goths, who were miserably insected with the Arian heresy, assen bled 2 Council of 62. bishops at Toledo, where he renounced the Ar •… heresy, and embraced the true faith, and the whole nation of the West Goths in Spain did the like, about the yeeee of our LORD 585.

Under the reign of Maurice a Council was assembled at Constantinople, for trying of the cause of Gregorius B of Antiochia, whom Asterius Deputy in the East had accused of incest: but Gregorius was declared to be innocent, & his accuser was scourged with rods, and was banished. In this Council the name of Ecumenic bishop was attributed to John Patriarch of Constantinople.

The first Council of Matiscon was assembled about the time of Pelagius 2, as the second Tome of Councils recordeth. In it commandment was given, that no man of the Clergy should cite another man having a spiritual office before a seculare judge.

And that a bishop or Presbyter should not entangle himself with carnal lust, after he is promoted to so high dignity, but the woman who before was his wife, now let her be his sister, and let the husband be changed into a brother. Mark how subtly Satan under pretence of loathing matrimonial chastity, is bringing in, all kind of uncleanness into the Church.