History of the First Ten Persecutions

A TREATISE Of the worshipping of Images.

I N the first 300. year of our LORD, Images were not admitted into places of adoration. In the fourth, fifth, and sixth Century, they are admitted into temples, yet for the most part without opinion, that they should be worshipped, as the letter of Gregorius the first written to Serenus bishop of Marseill clea •… ely declareth. Now it is time to contend against Images, when they are come in such credit, that they are set up in temples and places of adoration.

And first (Godwilling) I shall entreat of the words of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , what difference is betwuixt them, and the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 what differences are betwixt these three words, lest Idolaters should be left lurking under the sconses of words: when they are denuded of all other ouerlapping coverings, then will they lurk under the shadow of an ambiguous word, as a Fox straitly pursued, will lurk under the shadow of a fairne. In the second room, I intend to speak of the Images of the Gentiles. In the third room, of the Images of the Jews, and last of all, of the Images of them who bear the name of Christians.

First, concerning the names of 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . I affirm that the principal defenders of worshipping of Images of old, put no difference betwixt these two words: for Damascene, comparing Images to music instruments, he saith, That like as the captive Jews had instruments of music to praise GOD, so in like manner the Babylonians had instruments of music to praise their gods. In like manner, saith he, the Pagans had 〈 in non-Latin alphabet 〉 , whereby they honored their gods, and Christians also have 〈 in non-Latin alphabet 〉 whereby they do honor to the true God, and his Saints: and to bring in a more ancient testimony, Clemens Alexandrinus taketh 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 for one and the self-same thing.

Concerning the words 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 . First understand that the word •… perdulia invented for the adoration to be done to the virgins MARIE is not a word used by any approved Author, who writeth in the Greek language the scholastick Doctors, who had already lost the purity of the Latin language, when they speak uncouth Greek, they expone themselves to the derision of all learned men. They who are acquainted with scripture language know there is no difference betwixt the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . In one verse the service of GOD, and the service of an Idole, are both called 〈 in non-Latin alphabet 〉 . In like manner the worship done to the Gentile gods is called 〈 in non-Latin alphabet 〉 in these words, 〈 in non-Latin alphabet 〉 : that is, Ye served them. who indeed were not gods. The generality of the word 〈 in non-Latin alphabet 〉 extended both to the service of God & man, no man is ignorā of it who is acquainted with the Greek language yea & a servile girl may in proper language be called 〈 in non-Latin alphabet 〉 . The Council of Frankford, I grant, putteth a difference betwixt Idols & Images, yet in such wise that they forbid adoration of Images, and they count Images worshipped to be Idols. The G •… ntiles liked Idolatry the better, because it was a b •… ood invented by the imaginations of their own he •… rts, according as the Apostle speaketh, They became vain •… in their own cogit •… tions.

The Images of the Gentiles are damned by the Prophet HABACCVK in these words: What profiteth the Image? for the maker of it hath made it an Image. and a teacher of lies, though he that made it trust there •… s, when he maketh dumb Idols. The Prophet damneth the Images of the Gentiles for many causes. First, because they are profitable for nothing, they cannot benefit their friend, neither can they noy their enemies, yea, and they cannot help themselves, when they are hewed down with Persian axes, and the massy lumps of their gold, is laid upon the backs of Camells, groaning under the heavy burden, because they can make no support to themselves.

The Gentiles contended with no less obstinacy of incorrigible minds, than the Papists in our days do, that their images were profitable for some good use, albeit there was no divinity in them, because they led them to a remembrance of their gods: but Augustine affirmeth the contrary, that Images lead not people unto their gods, but rather from their gods. In witness whereof, when the Image of the Sun was placed in the temple, albeit the Sun it self did shine clearly at the window, yet the Pagans turned their backs to the Sun, and their faces toward the Image of the Sun: so were they not led to the worshipping of their gods, but rather from their worshipping by Images.

The substance of their Images was gold, silver, wood, stone, or some other corruptible matter, the form was fashiomed according to the pleasure of the craftesman, who made them. For the most part the gods of the Gentiles had the similitude of men, and for this cause the portrature of Jupiter fashioned by an artificer in Libya, was as far different from the portrature of Jupiter formed by an European craftesman, as the men of Libya in color, hair, grandeur of lips, and ampleness of breathing partes they are different from the men of Europe: so were the gods of Libya black in color, with curling hair, & the gods in Europe had the color, hair, & proportion of European men. Better it had been to have renewed men according to the likeness of GOD, than to have fashioned their gods according to the likeness of men, yea & greater vanity than this was in forming their gods, at sometime the similitude of a man was mixed with the similitue of a beast, to furnish out the effigie of their gods. Jupiter Amminius was formed with the body of a man, but with the head of a Ram. Dagon whom the Philistines worshipped, had the similitude of a man in the uppermost partes, but the similitude of a fish in the lower partes of his body. And Pan the god of shepherds was pictured with horns in his head, with the seete of goats, and rough in all i •… body, as if he had been ouerlapped with the skin of an vnshorne Ram. They became vain in their imaginations and their foolish heart was full of darkness. Yea, as the Prophet speaketh, the makers of them were like unto them: that is, senseless, blind and dead hearted, and so were the worshippers of them.

Against the Gentiles who were Idola •… ers, a woe is pronounced by the Prophet, in these words, Woe be to him that saith to the wood, awake, and to the dumb stone, arise up, &c. Let us take diligent attendance to these words, because GOD hath spoken them by the mouth of his Prophet. The Gentiles excused their Idolatry, so did the Jews theirs, and the Papists will seem to honor GOD and his Saints in their Images, but le •… all fl sh be dumb and silent, & hear what the LORD speaketh from his Sanctuary, Woe be to him, that saith to wood, awake. The Pagans, Jews and Papists are like vn •… o Adoniiah, Joab, and Abiathar. These were all banque •… ting together, & everyone of them strengthened another in their foolish course and they all said with one cons •… nt, God save King Adonniah. But there was another kind of conference in the chamber of King DAVID, which did undo all their conferences and appointed that SALOMON should reign: •… n so notwithstanding of all the fool sh excuses wherewith Gentiles Jews and Papists excuse their Idolatry, GOD is like vn •… o hi •… else, and he 〈◊〉 a w •… e against it.

T •… e •… stes think 〈◊◊〉 fully s •… tisfied both GOD and good men, when they grant there is no di •… initie in the Image, and in substance it is a corruptible thing, and the portrature of it is fashioned by the hand of the Craftsmen. Did not the Gen •… les as much? Did not Plato count the Images of most precious substance, most unprofitable to the people? Did not Fabius Maximus despis the Idols of Tarentum as angry Images against their own people, who depended upon them? Did not the Poet grant, that it lay in the artificers hand, either to make a bench, or a god of the wild fig tree, that came into his hands, the verses are vulgarly known, and in all men's mouths.

Yea & Marcus Varro, whose testimony August. citeth lib. 4. de Civitate Dei, he said, Qui primi civitatibus simulachr a invexerunt, & metum dempserant, & errorem addiderunt: that is to say, The first in bringers of images into cities, they emptied cities of the fear of GOD, and filled them with error. If a short description of some vanity of images could exonere men from the blame of Idolatry, then might the Gentiles also be freed from the vile imputation of Idolatry.

The Idolatry of the Jews fraughted not only with vanity, but also with unthankfulness, and a contempt of the law of GOD proclaimed from mount Sinai, doth lead us unto a deeper consideration of the vileness of Idolatry. The golden Calf, which they worshipped in the wilderness, and the stair of Remphan, declare, that the nature of man is so prone and bent to Idolatry, that we are bent to follow the sins of those people, who hath been most hateful enemies unto us. The Egyptians were grievous oppressors of GOD'S people, nevertheless the Jews followed their Idolatry, in worshipping the Calf. On the other part the Moabites and Ammanites hired Balaam to curse them. Notwithstanding of all this, they took up in the wilnernesse the tabernacle of Moloch, and the star of Rempham, figures which they made to worship them. It is an unsupportable mischief, and a remeadilesse malady lurking in our corrupt nature, when we are bent to follow the sins of people who hate us, and wishes all kind of harm to us both in soul and body, so that learned men upon great considerations had called Idolatry 〈 in non-Latin alphabet 〉 , or the mad bentnesse upon Idols.

When the Apostle PAUL is making a particular enumeration of the sins which the Jews committed in the wilderness, namely, Idolatry, fornication, tempting of Christ, and murmuring, remember that Idolatry is set in the first place, as the very fountain of all apostasy and defection from GOD. For like as in a matrimonial contract betwixt man and woman, when the principal head of the contract is broken, and a woman hath given her affection and body to anotherman, all the rest of the points of the contract which are subordinate to this, will easily be dissolved: even so, if Idolatry once take place in our hearts, so that we give the glory of God to creatures, all other defection will easily ensue and follow. Therefore in the days of Joshua, when the people were zealous for the glory of God, they could not abide any kind of appearance of defection from the true worship of God: but alas it fareth with zeal, as it doth with a tear that is soon dried up, so doth the zeal to the glory of God hastily euanish from amongst the children of men.

Moreover it is diligently to be marked, that the Lord is very strict and precise in the matter of his worshipping, not only forbidding to worship the gods of the Canaanites, but also forbidding to worship the true God after the form of the •… bad worshipping, but only according to the rule of his own blessed Commandment. And for this cause the ten Tribes of Israel, because they worshipped not God in Jerusalem, but offered sacrifices upon the altars of Bethel Gilgal, and B •… sheba, they are counted of God as profane Ethiopians, & people who were strangers from the covenant of God. Therefore in the matter of divine worship, let these two rules continually be set before our eyes. First to worship God alanerly, and not his creatures, secondly, to worship him according to the r •… le of his own Commandment alanerly.

Finally, amongst the rest of the unhappy manners of the nation of the Jews, it is to be noted, that when outward Idolatry seemed to be forsaken amongst them, so that they were content rather to sacrifice their lives, than to suffer the Images of the Roman Emperors to be set up in their Temple, At this same time (I say) they were defiled with inward Idolatry, which is moste abominable of all other Idolatries. For the Idole of all Idols is this, when a man maketh an Idole of himself, preferring himself to God. & his own will to the Cōmandement of God, & his own wisdom to the misdome of God manisested to the world by his own dear Son Jesus Christ, but so it is, that the nation of the Jews, at that same time when they fo sooke the worshipping of Idols made with men's hands, they forsook also the Shepherd of their souls even the true MESSIAS, & preferred a murderer to him. Whereof this con •… lusion may b •… e justly inferred, that Idolatry is not rightly fortaken, except all idols both outward and inward be laid aside.

Many w •… rnings the people of the Jews gote, to beware of Idolat •… ie, yea the LORD threatened them, that incace they would provoke the LORD to anger by things that were not God's, 〈◊〉 LORD also would provoke them to ange •… by a people that was not a people. But when no warning could avail, the LORD cast them off into a reprobate mind, and received the G •… ntiles to be his peculiar people. But at our very first entry we have this warning to be humble and obedient, lest he who spared not the natural branches, how much less will he spare us, if we make defection.

In the last head, I have to entreat concerning the Images of the Roman Church, which in the sixth Century were received into places of adoration, yea, and a little after were adored, and worshipped & finally, the adoration of Images gote allowance in general Councils. Now seeing I am not entreating of Images made for ornament, or for memory of civil actions, but only of adoration, and the in-bringing of them into places of adoration. Let us remember that the Apostles were faithful dispensators of those things, which they received from CHRIST, whether it was for the feeding of the bodies, or of the souls of CHRIST'S people, when they received barlie loaves blessed by CHRIST'S mouth, and miraculously multiplied, they distributed unto the people that same bread, and none other, which they received out of Christ's hands. In like manner they were faithful dispensato •… s of that spiritual food, which they received from CHRIST to feed the souls of his people unto eternal life. Now we never read, that CHRIST taught his Apostles by pictures & images in the knowledge of his eternal truth, neither that the Apostles taught any others to know GOD, and to follow the virtuous footsteps of the Saints, by presenting dum be images unto their sight: therefore this form of teaching smelleth of novelty, and came not from CHRIST and his Apostles: for the Apostles received commandment from CHRIST to preach his word, and to minister his S •… cramentes, but not to present dumb images to the sight of the people, justly called by the Prophet HABACCVK doctors of lies.

Secondly, places of holy Scripture, both in the Olde and New Testament, do so manisestly damn adoration of images, that the moste obstinate desenders of worshipping of Images were compelled to leave Scripture, and take them to the authority of unwritten traditions, and Damascene expressly calleth the worshipping of images 〈 in non-Latin alphabet 〉 , he forgetteth not to remember the brazen Serpent, and the Cherubims, as the Papists of our days do continually, yet his conscience compelled him to acknowledge, that these similitudes were made for signification, and not for imitation or adoration, else how could he fly from Scripture to the naked warrant of unwritten tradition. I know the lie is no less repugnant to it self, than it is unto the truth, and all the shifting business of Damascene, to shroud the adoration of images, under some testimonies of Scripture are undone by that plain confession, that it is an unwritten tradition, else he would have said, it was 〈 in non-Latin alphabet 〉 , that is, both a written and unwritten tradition. The fables of Damascene, whereby he would prove the adoration of images are in absurdity beyond the fabils of Poets, even in their metamorphosis. For who can abide to read the hunting of Placidas, and the speaking of the beast that was hunted with a cross betwixt his horns, shining in brightness far beyond the splendor of the Sun, with such vanities and lies must the infirmity of a false doctrine be supported. But John Patriarch of Jerusalem, who writeth Damascenes life, he writeth that Damascens hand was cut off by the Prince of the Saracens, and was miraculon •… y restored & healed again by invocation of the image of the Virgin MARIE. It is not likely, that Damascene who writeth the miracle of Placidas hunting, for confirmation of worshipping of images, that he could have pretermitted so great a miracle wrought for the restitution of a member of his own body, obtained by worshipping of an image, if it had been a miracle wrought indeed.

But now to leave Damascene, & the Patriarch of Jerusalem, the writer of the history of Damascenes life, who hath added unto the multiplied number of Damascenes lies, an heap laid above, to the ende that his 3. orations pro Imagin •… bus may be like unto a measure full, & ouerrunning And to convert me to Councils, wherein as in victual houses and in barns, all store of Arguments are laid up that can serve for the apparent allowance of Images. I superside at this time to speak much of the Council gathered by Constantius Copronymus at Constantinople An. 755. whereinto 338. bishops utterly damned the adoration of Images, and the setting of them up in places where GOD was worshipped, and that for three principal causes. First, because the making and bowing down to Images is expressly forbidden in Scripture, & namely in the 2. Commandment of the Decalogue. Secondly, because the picturing of CHRIST (who is both God and man) and representing of him by a similitude is a dividing of his two natures (so far as in us lseth) because his divine nature cannot be pictured, and his human nature should not be separated from his divine nature. Thirdly, because the writings of holy and ancient farhers, damned the worshipping of Images, such as Epiphanius, Nazianzenus, chrysostomus, Athanasius, Amphilochius, Theodorus bishop of Ancyra, and Eusebius Pamphili, whose grave sentences all damning adoration of Images, are most worthy to be read.

In the rest of this Treatise, I shall set down (Godwilling) two opposite Councils, the one allowing the adoration of Images, the other disallowing it. The second Council of Nice under the Empresse Irene ann. 789. gave full allowance to the adoration of Images, out of Asia, and Gracia, and some other parts: with the ambassadors of Adrian bishop of Rome, were assembled 350. bishops. On the other part, under the reign of Carolus Magnus Emperor of the West, ann. 794. a great Council was assembled at Frankford de main, wherein the adoration of Images was utterly disallowed, and the arguments alleged in the second Council of Nice for adoration of Images, are clearly refuted in presence of Charles King of France and Emperor of the West, and Theophilactus and Stephanus ambassadors of the bishop of Rome. In these two opposite Councils, let the judicious Reader mark the great providence of GOD, who hath appointed, that there should be contradiction to the lying doctrine, so that they who love the truth of GOD have no need to follow a false doctrine, in regard there is no man that dare gainsay it. For I dare say, to the commendation of the Council of Francsord, that the Ibides of Egypt were never more ready to deuou •… e the flying Serpents of Arabia, so that they would not suffer them to light in the coasts of Egypt, than the Council of Frankford was ready to vndoc all the foolish arguments of the second Council of Nice, proving the adoration of Images.

Before I set these Councils in opposite terms of contradiction, the one to the other, the preludie of the Council is worthy to be marked. Adrian bishop of Rome sent a letter to the second Council of Nice fraughted with lies, and affirming that the Emperor Constantine was a leper, that he endeavored to cure his disease by shedding of innocent babes blood, that PETER and PAUL appeared to him in a vision by night, and bade him go, and be baptized by SILVESTER, and his disease should be healed, and that in remembrance of this benefit CONSTANTINE built Churches in Rome, and adorned them with the Images of PETER and PAUL. The grounds of this letter containeth a mass of impudent lies. CONSTANTINE was not a leper, but a man gifted in soul, beautiful in body, and furnished with great gifts both of soul and body, and meet for great works, as EVSEBIVS witne •… eth, who lived in CONSTANTINES time, and was familiarly acquainted with him. Neither was he baptized by SILVESTER in Rome, but by EVSEBIVS in Nicomedia. For SILVESTER and MARCVS his successor were both dead, before that CONSTANTINE was baptized. The rest of his letter is like unto the sandy ground and fabulous narration whereupon it is grounded.

The arguments of the second Council of Nice proving adoration of Images may be distributed into four ranks. Some are taken out of Scripture, others out of Fathers, the third rank from common reason, the fourth from miracles. If I propound their arguments into an intelligible order, and likewise the answers to them, I do a benefit to the Reader.

The Cherubims, and the brazen Serpent were made by God's commandment, and the Cherubimes were seated in the place of adoration: ergo Images may be brought into the places of adoration.

There is a threefold difference betwixt Images set up in Churches to be worshipped, and the Cherubimes in the Temple. First, the Cherubimes are made by the express commandment of GOD, but the images set up in Temples, are made express contrary to the Commandment of GOD Secondly, the Cherubimes and brazen Serpent were represntations of divine mysteries. Thirdly, neither the Cherubimes nor brazen Serpent were made for adoration as images are, that are set up in Temples. If any man be not fully resolved with these answers, let him understand that the Law-giver hath absolute authority, to make exceptions from his own Law, but it is not lawful to others, without warrant of GOD'S commandment to do the like. Example in ABRAHAM who had a warrant to kill his own son •… e. The people of Israel had a warrant to borrow from the Egyptians vessels of silver & gold. and costly raiment, and Moses had a warrant to make Cherubimes and a brazen Serpent: but those things are not lawful to others, who want the like warrant.

The next Argument borrowed from Scripture is this. JACOB worshipped the top of IOSEPHS staff, therefore it is lawful to worship Images.

The Council of Frankford answereth to this Argument. that like as there is no such words in the Hebrew text 〈◊◊〉 the words of the Apost. in the Epistle to the 〈◊〉 cap 〈◊〉 verse 21, containeth no such thing, where it is said, 〈 in non-Latin alphabet 〉 , that is, he worshipped leaningaboue the top of his scepter, but he worshipped not his Scepter. And Augustine in his questions upon Genesis affirmeth, that he worshipped GOD, and not the staff of JOSEPH.

The third Argument taken out of Scripture is out of the book of the Psalms: O Lord, I have loved the beauty of thy house. Of this they concluded, that images should be loved & worshipped, seeing they are the beauty and ornament of GOD'S house.

To this argument it is answered by the Council of Frankford, that this argument is grounded upon a wrong interpretation of Sc •… ipture, for by the house of GOD, is not meant a material Temple, and the ornament of GOD'S house, is not Images, but spiritual virtues. Many other places of Scripture are filthily abused, but I will have some regard to the Read •… , that he be not wear •… ed in reading an heap of frivolous arguments.

Many arguments are taken out of the writings of Fathers to prove the adoration of Images but these following are the chief and principal. First they say, that Basilius Mag us affirmeth that the honor done to the Image, redoundeth to him whose image it is.

This he peaketh of Christ, who is the Image of the invisible God, Coloss. 1. verse. 5. And who is the brightness of his glory, and the engraven form of his person. Heb. 1. verse 3. buth e is not speaking of Images formed by the hands of men.

The testimony of Gregorius Nyss •… nus is cited, who writeth that when he passed by the image of Abraham viuely pictured, with the knife drawn, ready to kill his son, he could not abstain from shedding of tears.

This argument is counted frivolous: albeir Gregorius Nysserus wept, ye •… he bowed not his knee to worship the im •… ge of Ab a •… an. Moreover the Council of Franckford alleged that the books of Gregorius Nyssenus were not extant.

Amongst arguments taken from natural reason, to prove adoration of Images this is the chief. The Emperors Image is honored, therefore the Image of Christ should be honored.

To this argument the Council of Frankford; 〈◊〉 this answer, that GOD is not like unto a morteli King locally circumscribed, so that whē he is in one place, he cannot be at that same self time in another place. Therefore to entertain a 〈◊〉 rence in the people's hearts towards their Prince, this Custom of honoring the Kings image was found out. But God who is everywhere present, & whom no place can contain, he is not to be sought in Images, neither was that form of worshipping, either commanded or allowed by GOD.

The argument invented of later days, to prove adoration of Images, is sophistical: the dishonor done to the Image of CHRIST, redoundeth to hims •… lfe: 〈◊〉 the honor done to the Image of Christ, redoundeth also to Christ, & is an honoring of Christ himself. The antecedent is proved by the fact of Julian the apostate, in breaking in pieces the Image of Christ in Cesarea Philippi,

To this it may be answered, that the breaking down of the brazen Image in Casarea Philippi, was not a dishonoring of Christ in respect of the fact, that Julian did, but in respect of the intention of the doer: but when this is proved, the consequent will not follow. For albeit an evil intention be eneugh to bring a man within the compass of such as dishonor Christ, yet a good intention is not eneugh to prove, that we are honourers of Christ, but our actions also must be ruled according to the commandments of Christ: and therefore they who have only an intention to honor Christ, but in the mean time violateth his commandments, by worshipping him into an Image, shall never be counted honourers of Christ.

The fourth rank of arguments is taken from miracles wrought by Images. This argument is weak and faulty in all sides. The antecedent is false, as shall be declared hereafter. But suppone that miracles had been wrought in Images, or by images, it followeth not that they should be worshipped. In the wilderness God cured his people miraculously, by looking to the brazen Serpent, yet it was not lawful to worship the brazen Serpent, and when the people worshipped it, HEZEKIAS brake it in pieces, and called it N •… hustan. In like manner, GOD wrought a notable miracle by the ministry of PAUL and BARNABAS at Lystra, yet would they not suffer the people to worship them, and the coming of the Antichrist is foretold to be mighty by lying wonders, yet is not the Antichrist to be worshipped. Therefore this argument is of no force, albeit it were true that miracles had been wrought by Images.

But let us examine the antecedent of this argument, they say, that miracles have been wrought by Images: For confirmation of this, they bring in the viue similitude of Christ's face printed into a cloth, and by Christ his application of the cloth to his blessed face with his own hands, which portrature of his face he delivered to the painter of King Agbarus to be carried to him, because the painter dazzled with the splendore of CHRISTES face could not paint his similitude. Now (say they) the very effigie of CHRIST'S face miraculously by touching only stamped in the clothe, declareth that GOD worketh miracles both in Images, and by Images. I answer this fable of Agbarus painter was not heard before the 700. year of our LORD that Damascene maketh mention of it. The Apostles and Evangelists make no mention of any such thing, neither yet Eusebius who had convenient time to write of this miracle of the Painter, (if any such thing had been true) when he writeth of the letter of King Agbarus sent to CHRIST, and CHRIST'S answer returned again to him.

The miracle of the Image of CHRIST crucified by the Jews in Berythus a town of Syria, out of the pierced side whereof, flowed blood and water in great abundance, and this blood mixed with water had a medicinal virtue to cure all diseases. The writing of this miracle is ascribed to Athanasius, but the very style, ditement and phrase of writing declareth, that it is a book supposicitious, and not belonging to Athanasius. Like as many other books given out under the name of Athanasius are supposititious and false, and Erasmus that learned man who was never satisfied with reading, yet he wearied in reading the supposititious works of Athanasius, making an end of reading of them with this proucrbe 〈 in non-Latin alphabet 〉 , that is to say, enough of accornes, meaning, that he might spend the time better than in reading v •… profitable and unnecessary books.

The miracle of the Image of the Virgin MARIE, and the candle set before her Image by an Heremite, who went in pilgrimage a far journey, and when he returned again, after the issue of three months, (others say six months) the candle was still burning, and not consumed in all this time. This miracle hath the right shape of a fable: for all circumstances of time, place, and persons are obscured, neither is it declared in what year of the LORD this miracle was wrought, nor in what place of the world the Image was, neither is the name of the Heremite expressed, nor the name of the place whereinto he iourncyed. Only the writer of this miracle is said to be Dionysuis Asca •… onita presbyter, some obscure fellow doubtless •… , or the fai •… ed name of some author, for his name is unknown to the learned.

The second Council of Nice, which gave such full allowance to ado •… ation of Images, it began evil, and it ended worse: for it began at the fables contained in Adrian’s letter, but it ended at a dialogue betwixt the devil, and a certain monk, whom Satan sorbade to woe •… ship the image of our Lady: but his foolish Abbot Theodorus said unto him, that it was a less sin to haunt all the baudie houses in the town every day, than to leave off worshipping of the Image of our Lady one day. The Apostle PAUL never used the testimony of the devil, to prove himself to be the servant of GOD, albeit the woman possessed with a spirit of divination cried after PAUL and SILAS that they we •… e the servants of the most high GOD: and in my opinion the arguments taken from the testimony of Satan should be eschewed, for GOD hath not appointed him to be our teacher.

Now let us consider the multiplied honors of images hatched in the second Council of Nice under this one word adoration of Images. This adoration standeth in decking of them, kn •… eling unto them, saying of prayers before them, censing, lighting of candles, vows, offerings, sestuall days, salutations, building of Churches, and altars. All these honors were done both to the image, and to t •… e Saint represented by the image. The decking of images is damned by the Prophet HOSEA, and it is indeed a spoiling of the poor, who have need of such support as is bestowed in vain upon images, who have no need of ornaments and clothing. Under the bowing of the knee, all Idolatry is comprehended. Prayer should be conceived without wrath and doubting: but so it is, he who prayeth before an image cannot be free of doubting, because he hath no promise to be heard. Cersing was a part of the ceremonial law •… very badly transferred f •… om the living GOD to senseless images. Candles lighted before images declare that the Saints represented by those im •… ges were the lights of the world, but it is a vain thing to forsake the light of their wholesome doctrines and to honor them by lighting candles before their images. Salutations of images are no less ridiculous than the salutations wherewith S. Francis saluted the knee, as his sisters, for humilities sake. As concerning vows, building of Temples, setting up of altars, and festuall days, to the honor of images, it is too great honor done unto them, with some slip of memory in them who do it: for in one word, they say, there is no divinity in images, & immediately after they do such honor unto them, as SALOMON when he stood, did to GOD, and when he fell, did to Astaroth, Chemosse and Moloch.

Before I make an ende of this Treatise, it may be demanded, Howe could the worshipping of images get place at that time when Emperors and Councils with all their might contended in the contrary, that images should not be worshipped. The Emperors Philippicus, Leo Isaurus, Constantine, Copronymus, and Leo his son, were all seriously bent to suppress the worshipping of images, and in the West, Carolus Magnus King of France and Emperor, was present in the Council of Frankford, where the worshipping of images was damned To this I answer, that the authority of the bishop of Rome was at this time so increased, that they durst encounter with the Emperors of the East, who were far distant from them. Constantine B. of Rome razed out of Charters, the name of the Emperor Philippicus. Gregorius 2. did excommunicate Leo Isaurus, and forbade to pay tribute unto him. Gregorius 3. in contempt of Leo gathered a Council, and ordained the worshipping of images. As concerning Carolus Magnus who was proclaimed Emperor by the special mandate of the chair of Rome, the question is greater, Howe could the bishops of Rome tolerate, that worshipping of images should be damned by a Council gathere •… by this new Emperor whom they had authorized by their ow •… e trau •… ls. To this Ianswere, that the bishops of Rome did as the ancient Romans did, of whom Augustine writeth, Multas cupiditat •… s 〈◊〉 ingen •… cupiditate presserunt, that is to say, Many desires they Pr •… ed down for the excessive desire they had of one thing, to wit, of soucraignitie and domination: even so, the great desi •… e the Roma •… e bishops had firmly to keep in thei •… 〈◊〉 that great territory of land in Italy, called Exerchatus Rav •… nnae, which Pipinus King of France reft from the Emperor of the East, and gave it to the chair of Rome, for the excessive desire (I say) which they had to keep this rich prey, they would not contend with Carolus Magnus, but after his death, they could not suffer his posterity to take such a doing against the worshipping of Images, as Carolus Magnus had done. Insomuch, that in the days of the reign of Ludouicus Pius, it was hard to the Emperor to protect Claudius Taurinensis against the chaufing malice of the bishops of Italy who hated him, because he cast out Images out of his Church in Turin, yea, and Claudius Taurinensis directly impugned the adoration of Images by a book written by him upon that subject, whereunto none answer was given during his lifetime, but after his death many were found like barking dogs railing against his blessed memorial, and that so much the more, because in his book he rubbed quickly upon the surfeiting pleasures of the Roman Church, who were better content to worship the Cross of Christ, because that was easy to be done, than to bear the Cross of Christ, because that was a laborious work, and painful to the flesh, yet did Christ command us to bear his Cross, but not to worship it.

Finally, it is to be noted, that the defection of some men of great account, was a stumbling block to many others. Paulus Cyprius B. of Constantinople, left his charge, entered into a Monastrie, and lamented that he had consented to the abolishing of Images. Gregorius B of Neocesarea, one of the chief disallowers of Images in the Council holden at Constantinople, gave in his supplicant bill in the second Council of Nice, confessed his error, and subscribed to the decreet of that unhappy Council, by whose example the bishops of Nice, Hierapolis, of the Isles of Rhodes, and Carpathus were moved to do the like. Let this be a warning to them who are in eminent places, that they fall not from the truth of GOD, lest by their fall they procure a great ruining and desolation to the house of GOD. The LORD keep us from defection, to whom be praise, and glory forever.

A TREATISE Of Satisfaction and Indulgences.

S ATISFACTION of old, was public repentance made for grievous faults, such as, murder, adultery, apostasy. And this public humiliation made in sight of the people with fasting, tears, baseness of apparel and such other tokens of an humbled mind, with a sense of sorrow for by-past offenses, it was called satisfactio, as Augustine writeth quia satisfiebat Ecclesi •… , that is, because the Church was satisfied, yea and the slander was removed. This humiliation foresaid in the Greek Church was called 〈 in non-Latin alphabet 〉 , or a punishment, because it was inflicted as a punishment in Church discipline, to terrify others from committing the like offenses. Now seeing this Ecclesiastical discipline was very rigorous, and endured many years, as the Canons of Councils clearly declare, It pleased the Church upon weighty considerations to relent somewhat of the severity of the first prescribed discipline, yea and the people of •… times entreated the Pastor by earnest requests, that the time of public repentance might be shortened, because they saw great toke •… s of unfeigned repentance in the offender. This dispensation with the rigor of old discipline was called indulgentia, but in Popery, which was beginning in this Century to have great upper hand, the abuse of these two words, hath utterly undone the ancient purity of religion and discipline.

The word satisfaction, which of old was referred to the people, now in Popery is referred to God in this manner. They teach the people that the sins committed before Baptism are abolished in Baptism, but sins committed after Baptism, we must obtain pardon for them by our own satisfactions, namely by fasting, praying, almsdeeds, pilgrimages, and such other works done by our selves, And to ma •… e this doctrine the more plausible unto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recovery, and incace he find not another vessel to support his distressed estate, and to bring him to land, he must needs perish and drown: even so (say they) if after baptism we commit any transgression, we must either be supported by our own satisfactions, else we must perish in our sins. No similitude can be more repugnant to Scripture than this. For albeit there be many vessels, whereinto men's bodies may be preserved from the danger of drowning yet is there not many vessels whereinto our souls can be saved from damnation, but •… ee are saved only by our spiritual Baptism, whereby the filth of our souls is washen away in the blood of Christ. And like as God commanded not NOE to make two arkes, but one alanerly for the safety of a few: so hath GOD appointed only one way for safety of our soales, so that if we sin after Baptism we must have refuge to the sweet promises of remissiion of sins made to us in Baptism.

In what sense indulgentia was taken of old, I have already declared In the Roman Church Indulgences and Pardones, are a dispensation of the merits of Christ and his Saints, to the utility of sinners. This presupponeth that the merits of Christ and his Saints are put in the custody of the bishop of Rome, and that his treasures can keep them Concerning the merits of CHRIST, they say, that there was such precious virtue in his blood, that one drop of it was sufficient to rede •… me all the world, now (say they) what shall become of all the rest of his blood which he shed in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRIST'S Vicar, to be dispensated to the utility of sinners when need requireth. To this vain assertion of Papists I answer, that the LORD never dealt sparingly, neither with our bodies nor souls. The LORD hath provided greater abundance of air for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD rained down MANNA from heaven in greater plenty, than might have sufficed the people of the Jews in the wilderness: even so when the LORD is content to shed great abundance of his precious blood, he hath done it to set forth the great riches of his mercy toward our souls, but not to make a mortal man a dispensator of one drop of his blessed blood.

Nothing is more repugnant to holy Scripture, contained in the old and New Testament, than this, that the dispensation and application of Christ's blood should be committed unto a mortal man.

In the Old Testament the high Priest who entered once in the year into the moste holy place, sprinkled the blood of the sacrifice with his own fingers upon the Ark even so, the blood of the everlasting Covenant, which Christ carried up to heaven, is sprinkled on the Saints of God on the earth, but by whom only by the fingers of our high Priest the Lord Jesus. In the New Testament we see, that albeit many things were committed to the dispensation of the holy Apostles, yet some things were reserved to the Lord's own dispensation allanerly. Christ gave power to his disciples to wish peace to every house which received them, but the dispensation, and application of this peace Christ reserved unto himself, because he alone, and not his disciples knew who was the true Child of peace. In like manner, power of preaching the Gospel was committed to the Apostles, but the conferring of the gift of faith, which is wrought by hearing, belongeth only to CHRIST'S, even so, the preaching of salvation by the merits of CHRISTES blood is committed to many, but the application of that precious blood to the safety of our souls, is only proper to Christ himself, who shed that blessed blood for our salvation.

The merits of the Saints also, that is, the works of supererogation are thought to enter into the Popes treasury, and to be at his dispensation. Of this we have spoken somewhat already. But what presumption is this, that they dare mixe together the blood of the Saints, and Christ's blood, and the merits of Saints with the merit of Christ, and cast all in ore heap, and treasure. The verses of Praxilla, a Poetesse of Scycion were abhorred by the Gentiles, because in her verses she brought in Adonis matching Cucumbers and Apples with the sun, yet is it a more tolerable thing, to match an earthly creature, with a heavenly creature, than to match creatures with the Creator, who is blessed forever.

After that this opinion of Indulgences and Pardons in a new and Roman sense once took place, it is a wonderful thing to hear what progress it made from evil to worse. Some thought that by Pardones might be obtained a relief from temporal punishments, or at least a permutation of eternal punishments into temporal: but others running as it were to the supe •… latiue excess of all spiritual madness, affirmed that by virtue of Popes 〈◊〉 men were absolved both from fault and punishment, a •… 〈◊〉 Pardones were called Plenissima Indulgentiae. Of this sort was the Pardone that BONIFACIVS the eight proclaimed to such as would come to Rome in time of his appointed Jubilee, and visit the Church of Lateran, ann. 1399.

Of this, which I have already spoken, it is evident, that the Papists in the words of Satisfaction and Indulgences deceive both themselves, and others: for what availeth it to keep the ancient words used in the primitive Church, and to use them into a new sense unknown to Fathers, who spake of Satisfaction and Indulgences. Did not the Athenians of old wear the badge of the golden Grasshopper, in token they were not extraneers, but they were inhabitants in that lande whereinto both their predecessors and themselves were borne, but when they were conquessed by the Romans, and their golden liberty was lost, what auailed the badge of the golden Grasshopper? Even so when substance of ancient words is lost, what availeth it to talk of Satisfaction and Indulgences, as ancient things.

In the rest of this Treatise (God willing) I shall declare the absurdity of Popish Satisfactions and Indulgences. The Council of Trent in the 12. Canon deoperibus Satisfactionis they write. If any man says that the whole punishment, and fault is continually remitted by GOD, and that the Satisfaction of penitent persons, is no other thing but faith, whereby they apprehend that CHRIST hath satisfied for them, let him be accursed. This Act of the Council of Trent in all the parts of it, is flatly repugant to the Scriptures of God. There we are taught that in Satisfaction two things are principally required. First a perfect obedience to the Law of GOD. Secondly a perfect sacrifice for the sin committed by man: both these things are to be found in CHRIST alone, who by his obedience hath abolished the sinnewhich came in by the disobedience of ADAM, and by one oblation hath consecrated forever them who are sanctified. Now to pronounce a curse against all them who leans unto the obedience and sacrifice of CHRIST as unto their only Satisfaction to the Justice of GOD, is all one as if they would pronounce a curse against all the true disciples of CHRIST, who believes according as they are taught in the holy Scriptures of GOD.

If at any time ancient Fathers speak roundly in this matter, it is ourparte to do that favor to them, which is done to all men, to wit, to give them liberty to interpret the meaning of their own words. So when AMBROSE writeth that tears washes away sins, he declareth in what sense he spake this, to wit, not to count the tears of PETER to be a satisfaction for his threefold denial, but rather, that his tears was a testimony that he was one of the Elect, for whose sins CHRIST had satisfied. The words of S. AMBROSE are these: Legi quidem Petri lachrymas, sed satisfactionem non lego: that is to say, I have read of the tears of PETER, but of his satisfaction I read not.

The Romanists in our days are like unto men, who have benetrauelled upon the Sea, and in end they arrive to the harberie, and when they set their foot on shore, they think that the ground is running about them in a circulare reuolution, This is nothing else but the conceits of their troubled brains: even so, when Papists reads in holy Scripture many exhortations to Fasting, Prayer, Almesdeedes: they imagine that Scripture is speaking of Satisfactions for sin. But holy Scripture is like unto the solid globe of the earth, which is not under a continual agitation, but is ever like unto it self, and sends us continually in the matter of Satisfaction, to that one oblation, which hath consecrated forever them who are sanctified. Yea, the false teachers of our days are like unto the Edomites, who were more cruel than the Babylonians, who contented themselves with slaying of some and carrying of others captives, and setting the town on fire, but the children of Ed •… m c •… ied out, that the very foundations of the city should be razed, to the end it should never be a city again: even so, they who sends us to our own satisfactions, they would undo our s •… luation from the very ground, as if Christ had been manifested in our nature in vain, to make satisfaction for our sins, for which we must make satisfaction in our own persons, and by our own works our selves.

The principal argument, whereby they endeuoure to prove human satisfactions by Scripture is in the words of the counsel of DANIEL given to NABVCHADNESER. Wherefore, O King, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by mercy toward the poor: Loe, let there be an healing of thine error. What is contained in this most wholesome counsel of DANIEL but an exhortation to leave off the course of doing evil, and to do good, to the ende, that the change of his conversation might be a testimony that GOD had forgiven him his sins, and accepted him in favor? The like wholesome counsel the Apost. PAUL giveth to them who had sometimes been thieves Let him that stole, steal no more: but let him rather labor, and work with his hands, the thing which is good, that he may have to give unto him that needeth: Is there anything here but an exhortation to desist from wonted ungodliness, and to lead a new and holy conversation? but the Apostle is speaking nothing of human satisfactions, yea, that the holy Spirit, who filled his mind with celestial knowledge, sanctified also his memory, that he should speak nothing repugnant unto that he writeth unto the Hebrews. 〈 in non-Latin alphabet 〉 that is, By one oblation he hath consecrated forever them who are sanctified. And the Apostle JOHN writing to to them who were already baptized, and counted the children of GOD, he saith, My babes, these things I write unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the Just. So that this new Theology of our own satisfactions for faults committed after Baptism came not from CHRIST, and his Apostles, but it is an inucntion of the brain of man.

Likewise Christ in holy Scripture is called the Lamb of God who taketh away the sins of the world. It is great oblivion in men to magnify the finger which pointed out Christ so much, as to count it incorruptible, that the fire hath no power to burn it, and it is an holy relique in the Roman Church, and on the other part, to be so forgetful of the golden sentence which he uttered at the pointing forth of his finger, namely, that CHRIST was the Lamb of GOD, that is, the only propitiatory sacrifice for our sins, for that Lamb which was offered in the morning and the evening, in the old TESTAMENT did not represent our satisfactions, but only the propitiatory sacrifice, which CHRIST offered upon the Cross for our sins. The doctrine of Augustine agreeing with Scripture was this. That CHRIST taketh away our sins three manner of ways, First, by forgiving the sins we have committed. Secondly, by supporting us with his grace, that we should not commit the like in time to come, and thirdly, by bringing us unto eternal life, where we shall be free from committing of sin.

Finally, the writings of the Prophets and Apostles anent the doctrine of Satisfaction pointeth out CHRIST alanerly, by whom we obtain forgiveness of our sins, as the Apostle PETER speaketh to CORNELIVS in these words. To him also give all the Prophets witness, that through his Name all that beleene in him shall receive remission of sins. If this be the sum of the doctrine of the Prophets and Apo •… es, they who contend so seriously to prove men's satisfactions for faults committed after Baptism, they strive against the doctrine of the Prophets and Apostles.

As concerning the word Indulgentia what it did signify of old in the primitive Church, I have already declared: to wit, a mitigation of the strict discipline used against great offenders: but this matter will be better understood, if it be deduced frō the very first ground. In time of the ten great persecutions many were found weak, who fell away from the open profession of the truth, and sacrificed to Idols. The daily increasing number of back-sliders from the truth, compelle •… the Church to enter into a deep consideration howe this defection might be stayed. Novatus was in this opinion, that they who made defection in the time of the ten persecutions, should not be admitted again to the fellowship of the Church albeit they did repent. This opinion was too rigorous and repugnant to Scripture. Others thought it more expedient to institute Sermo •… s to be preached at solemn times, such as Natalitia Martyrū, whereby the great commendation of the constant Faith & sufferings of the Martyrs even unto the death might make these timorous backsliders ashamed of their defection: & on the other part, if any of them craved to be received again into the bosom of the Church, that they should testify their repentance by public Satisfaction so many years as was prescribed unto them by Church discipline, the mitigation of the rigor of this discipline was called Indulgentia. In our days it is taken in another sense, for an absolution from fault and punishment, at the least from one of them, and a dispensation of the merits of CHRIST, and his Saints, to offenders. This abuse of ancient words to the novelty of a new fact unknown to Fathers makes Popish Religion justly suspect to such as considereth their aberration from antiquity, albeit they brag of it continually: in so much that it may be said of them which Philip King of Maccdone spake of a Judge, who died his hair, that he who was false in a matter of hair, would ncuer be true in a matter of Judgment: so the miserable abuse of the word Indulgentia prognosticateth horrible abuse in the matter it self.

If any man demand howe doth this Treatise of Indulgences belong unto this Century, seeing that Indulgences, and Pardones against which I write, were not as yet in use in the Roman Church, yea we read not of Plenissimae Indulgentiae à poena & à culpa before the 1200. year of our Lord. To this I answer, that in this Century they were opening a passage to that which after followed. As Julian the Apostate, when he cutted a parcel of ground, he opened a passage to Euphrates to run into Tigris, and so procured that his ships should arrive at Ctesiphon a town situated upon Tigris, and not upon Euphrates: even so in this Century the bishops of Rome were enlarging the power of their keys, which power they extended so amplie, that they durst excommunicate Emperors at their pleasure, and the posterity following them, finding the power to be ample, they took upon them authority to absolve in earth from fault and pain persons whom GOD promised not to absolve in heaven, because they were not penitent.

The two greatest absurdities in late Pardones are these: First an absolution from fault & punishment under another condition than is contained in the written word of GOD. For there it is expressly written: When the wicked turneth away from his wickedness, that he hath committed, and doth that which is lawful and right, he shall save his soul alive. But the Pardone of Pope BONIFACIVS the eight containeth a full absolution from fault and punishment, upon condition that men travel to Rome in time of Jubilee, and visit the Church of Lateran. If an Officer to whom the Kings letters are concredite, did proclaim his Highnes letters, another way than they were first conceived, and stamped with the Kings signet, he would be counted a false messenger, and would be removed from his office, but he who dare presume to alter the message of the great King, & to promise forgiveness to him, to whom GOD hath not promised it in his own written word, he is a false teacher, Promising liberue to others, when as himself is a servant of corruption, as the Apostle speaks.

Before this great sin was amended, another greater sin was added unto it, and Pardones were sold for money, by which doing the bishops of Rome ceased from being the successors of SIMON PETER, and became successors of SIMON MAGVS. The Apostle commendeth in the Corinthians (before they absolved the incestuous Adulterer) godly sorrow, care, a clearing of themselves, holy indignation, fear, zeal and punishment. amongst other things he commendeth in them an earnest desire, to wit, of the conversion of him who had fallen into an heinous transgression. The word 〈 in non-Latin alphabet 〉 used by the Apostle is not 〈 in non-Latin alphabet 〉 , that is to say, an earnest desire of money, but rather an earnest desire of the repentance of him who had offended.

The horrible abuse of Pardones, sold for money were known to all Nations in Europe, especially to the Country of Germany, to whom Pardones were sent both for sins bypast, and for sins to come, with Ticelius an eloquent Orator, but Pardones at that time were come to the height, and could consist no longer, and since that time they give no price. I am the shorter in this Treatise, lest I should hinder any man from reading the learned writings of Chcmnicius de Indulgentiis, who hath accurately written the beginning, progress and ripeness of this filthy error of Popish Pardones.

A TREATISE Of a great heap of Errors which kithed in the sixth Century.

S EING the time was now at hand, whereinto the Antichrist should exalt himself against all that is called God, or that is worshipped, and that he should sit as God in the Temple of God, showing himself that he is God. The LORD punishing the contempt of his everlasting Truth, suffered a departing from many pointes of Faith to fall out, as Tapestrie of errors hung up in the Temple to welcome the Antichrist.

The sign of the Cross is now filthily abused. In the first 300. year of our LORD, and a little after, the Pagans so abhorred the doctrine of the Cross, and that Salvation should be offered to all men in the suffering of one man, that they persecuted this doctrine with unspeakable cruelty. The Christians on the other part, in word, deed and gesture adhered so fast unto the doctrine of salvation, which cometh by the sufferings of CHRIST, that by crossing of themselves, they would avow before the Worlde that they were Christians: this was of old a piece of external profession, but they attributed no virtue to the sign of the Cross to save them from enill: insomuch that S. Augustine in a certain place speaking of thieves, who would go out by night to steal, they would garde themselves by the sign of the Cross, which sign, banished not the power of the Devil from them, but rather sealed up the power of Satan within them: but in this Century Crossing was in use, with opinion that by virtue of that sign made in the are, evil was banished from men, and good things were procured to them.

The superstition of Pilgrimages began in the days of Constantine, and Gregorius Nyssenus damned the conceits of men, who imagined that GOD would give a reward in the Worlde to come to works which he hath not commanded to be done in this Worlde: but in this Century this superstition mightily increased, in so far, that men traveled to the sepulchers of the Saints with intention to obtain health both of soul and body in those places. This resorting unto the sepulchers of the Saints fostred not only inuoca •… ion of Saints, but also a confidence in them, that they could support all troubles both of soul and body, whereinto any person had fallen, insomuch that in the fist Century, and before the time of the fullness of all corruption, Atticus bishop of Constantinople was compelled to raise the body of Sabbatius out of his grave by night, and to bury him into a secret place unknown unto the people to slay their superstition of inuocating Saints, and confidence in them who were departed.

The doctrine of the Apostle PAUL wishing all chinges to be done unto edification, and his own example, who albeit he was furnished with moe languages than all the Corinthians, yet he had rather speak five words with understanding, that he might instruct others, than ten thousand into a strange tongue This doctrine (I say) and example of PAUL banished from the Church a long time Liturgies into a strange language, albeit the Latin Church borrowed from the Hebrew Liturgy Allell •… . iah, and from the Greek Liturgy Kyrie eleison, yet the Liturgy, and service of the Church continued into an intelligible language amongst God's people. The vain assertion of the Romanc Church is, that the Liturgy was conceived in Latin language in Numidia about the four hundredth of our Lord. It is easily answered, that at this time the Africans were under the dominion of the Romans, and learned their language, in such sort, that they were not more familiarly acquainted with the African speech, than they were with the Latin tongue. To this Augustine beareth witness, that with difficulty he learned the Greek language, but with great facility he learned the Latin language, Inter blandimenta nutricum, & ioca arridentium, & latitias alludentium, that is to say, Amongst the flattering speech; of Nourses, and amongst the sportes of them who arsided one to another, and amongst the solaces of them who were deliting one another: so that in Augustine's time, if the Latin Liturgy had place, it was was all one, as if the African Liturgy had been in use, because that both were alike intelligible, Now these who by such places would prove that service may be said into an uncouth language, not only they flatly gainsay the doctrine of PAUL, but also they abuse the testimonies of ancient times in most miserable manner. After the time that one man was made universal Bishoppe of all the Church, then comes in that devilish imagination, that for settling unity into the Church, the Liturgy must be only in the Latin language in Europe.

In the Council called Valentinum (because it was assembled in Valentia, a town of Spai •… e) it was ordained that the Gospel should be read after the Epistle, in respect that by such reading some were found to be converted to the faith. This behooved to be reading of the Gospel in a known tongue: so that the custom of reading Liturgies into an unknown tongue did not hastily take place.

Oblationes defunctorum of old were legacies left by defunct persons for sustentation of the poor, these obla •… ions they who did not thankfully pay, were counted murthe •… ers of the poor, and were separated from the fellowship of the Church, but now all things tending to a lamentab •… e decay in stead of Oblationes defunctorum, oblationes pro defunctis, creeps in into the Church. Gr •… gorius the first learned not this doctrine in holy Scripture, but from the narration of Felix bishop of Centumcellae in Hetrruia, as I have already written in the History of his life. It is a wearisomething to read the foolish fables of miraculous works, confirming this head of Popish doctrine.

At this time also, as Gregorius the first witnesseth in his Homilies upon the Gospel, when men of vnreproouable life were sick, many came to visit them, not so much to help them in their agony, to fight a good fight, and happily to conclude their course, as to recommend their own souls to the castodie of them, whom they supponed to have led an honest life. This is a great novelty unknown to sacred Scripture, to recommend our souls to the custody of any person whatsumeuer, except only to GOD the Father of Spirits.

Relics of Saints were excessiuelie honored, insomuch that Giegorius the first sendeth pieces of the chain wherewith S. PETER was bound in time of his martyredome to di •… erse persons, with promise that this piece of his chain being hung about their necks by the intercession of PETER should purchase unto them absolution from their sins.

The wrong understanding of the words of Christ: Verily, vcrely I say unto thee, except that a man be borne of Water & the Spirit, he cannot enter into the Kingdom of God, was the occasion that both August, in the 4. Century, and Chrysostom in the 5. Century thought that they who died without Baptism were in the estate of those who are condemned, howbeit the want of Circumcision 40. years in the wilderness, not upon contempt, but only upon necessity, because they knew not what time the cloud would remove, was not prejudicial unto the souls of the Infants all this time: yea and if they had circumcised their children, and had not permitted them to rest after the wound, their children had died in the Wildernes. Many faults are laid to their charge, such as Idolatry, Fornication, murmuring, &c. Why is not this fault also laid to their charge, that they circumcised not their children in the Wilderness? Doubtless the Apostle in this point hath seen them to be faultless & that they despised not the Sacrament of the Covenant of GOD, but they were hindered by •… the necessity of their journeying to circumcise their children. This intermission of the Sacrament was helped at Gilgal, and the Campe removed not until the time they who were circumcised were whole. This history might have taught both Augustine and Chrysostom, to understand that the Covenant of GOD is not annulled when the holy Sacrament is neither neglected nor contemned, but children are preueened by death, before they can be presented to the holy Sacrament, Notwithstanding these same Fathers were compelled to make exceptions from their own rigorous sentence: for they who gave their lives for the testimony of CHRIST, before they were baptized in CHRIST'S Name, the forementioned Fathers were compelled to say, that their Martyrdom supplied the want of Baptism, and that they were baptized in their own blood. Moreover Ambrose who was more ancient, than either Augustine or Chrysostom, writing of Valentinian the second, who was slain before he was baptized, he says of him, that as Lazarus rested in the bosom of ABRAHAM, even so the Emperor Valent •… nian rested in the bosom of JACOB. But now to leave speaking of ancient Fathers, who were compelled both to correct other men's opinions, and to make exceptions from their own opinions. In this Century whatsoever was incommodiouslie spoken by ancient Fathers, it is not amended, but made worse by their suffrage and vote, all bypast sini es are said to be pardoned in Baptism, as Pharaoh was drowned in the red Sea, but no word of comfort to them, who being hindered by necessity are preueened by death before they be baptized. The simple form of baptizing in water, in the Name of the Father, Son and holy Ghost was long ag •… e perue •… ted, and men added oil unto the institution of CHRIST, wherewith dive •… se parts of the body of him who was baptized was anointed: but in this Century none amendment of preceeding errors, but a continual progress to further superstition.

Albeit it came to pass by the providence of GOD, that the holy Supper continued ministered unto the people in both forms, and the holy Cup was not withdrawn from the people by no Ecclesiastical ordinance before the Council of Consiance, ann. 1414. Notwithstanding the holy Supper was abused, in making it both a Sacrament distributed to the living and likewise a sacrifice offered for the quick and the dead, especially for those who were alleged to beto •… mented in Purgatory, Surely this was a beginning of the dishaunting of the Lord's holy Sacrament: for the people being once informed that there was as great berefite redounding to their souls, by seeing the sac •… ifice celebrated, and far l •… sse hazard and danger, than to communicate of the Sac •… ament of CHRIST his body and blood the ignorant people were gladly con •… ent to be oft present at the sacrifice, but they lothed the frequent 〈◊〉 of the blessed Sacrament of the Lord's Communion.

Finallie in this Century, good things were abused, evil ma'ad •… es were increased, desection from the Faith was mightily advanced, all things tended unto a lamentable decay, and I conclude this second book of the Arian, and Eutychian persecution, with this exhortation, to beware of the beginnings of Apostasy: for albeit the shadows of the Euening do not utterly spoil us of light, yet within a short time after our eyes are so dimmed with multiplied and thickened shadows, that we stagger and we know not where we are walking. The Lord of his unspeakable favor, continue with us and our posterity the light of his everlasting truth.

CHAP I. OF EMPEROVRS.

CHAP. II. Of Pastors and Doctors.

CHAP III. Of Heretics.

PELAGIV •… , BRITO and his followers, IVLIANVS and Coelestius maintained damnable heresies in the days of Arcadius and Honorius: their pernicious heresies may be easily known by the learned writings of Augustine, who directly impugneth the Pelagians, & by the Councils of Arausio in France, & Milevitanum in Numidia, which damned the error of the Pelagians. They affirmed that men by nature were able to fulfill the whole Law of GOD, howbeit more easily & better if they were supported by the grace of GOD. They denied Original sin, and said, the posterity of ADAM were sinners by imitation of ADAMS sin, but had not received sin by carnal propagation. They said moreover, that children had not need to be baptized for remission of sins, and that godly fathers in Scripture, when they confessed their sins, they did it rather for example of humility, than for necessity and guiltiness of sin. This pestilent heresy was spread abroad in many places, but chiefly in the Isle of Britain, because Pelagius being driven from Rome came to the Isle foresaid, and infected it with his error, but by the diligent trauelles of Germanus Altisidorensis and Palladius sent from Coelestinus B. of Rome, both England and Scotland were freed from that error.

Nestorius B. of Constantinople lived in the days of Theodosius 2. He was an eloquent man, but his head lacked brains when he spake against the personal union of the divine and human Nature in CHRIST. He denied that the Virgin MARIE could becalled 〈 in non-Latin alphabet 〉 , or Deipara, that is, the mother of GOD, but only 〈 in non-Latin alphabet 〉 , that is, the mother of CHRIST He was damned as an heretic in the Council of Ephesus, and banished by the Emp. Theodosius, to the wilderness of Thebaida, & was plagued by GOD with extraordinare judgments, as other heretics had been before: for his blasphemous tongue was consumed with worms, & rotted in his mouth, and so he ended his wretched life most miserably.

Eutyches was an abbot in Constantinople: he fell into an error far different from the heresy of Nestorius: for Nestorius would not grant the personal union of two natures in Christ, but Eutyches confounded the natures, and would have the human nature so swallowed up by the immensity of the divine nature in CHRIST, that there was not two natures in CHRIST, but one alanerly, to wit, the divine nature. He was damned in the Council of Chalcedon, as will be decla ed hereafter (Godwilling) This heresy much perturbed and troubled the Church in respect of the fautors, and favorers thereof, both in policy and Church. Chrysapbius a principal ruler in the Court of Theod •… sius 2. Basiliscus and Anastatius Emperors, were favorers of this heresy, and of bishops not a few, such as D •… scorus B of Alexandria, Timothy Aelurus who entered into the chair of Alexandria like unto a Wolf with shedding the blood of Proterius the true shepherd, and Petrus Moggus B. of Alexandria, and Petrus Gnapheus B. of Antiochia: all these maintained the heresy of Eutyches a long time. And now appeareth the fruit of human wisdom, who chose Patriarchs to s •… ppresse heresies and yet they are the principal maintainers of it. Like wise a multitude of wicked men, specially Monks cried out against the decrees of the Council of Chalcedon (which was assembled by the authority of the Emp. Martianus) these were called 〈 in non-Latin alphabet 〉 , because they had no principal head upon whom they depended: all these countenanced the heresy of Eutyches, whereby it became the more pernicious to the Church.

It is to be understood that old heresies, such as the heresy of the Manicheans, and the heresy of the Donatists sprung up of latter time, were in vigor and strength as yet, whereby it came to to pass that Augustine is compelled to write in his time against many Manicheans, such as Faustus, Fortunatus, Felix, S •… cundinus, & against Donatists, such as Gandentius, Parmenianus, Emeritus, Ticonius: so that it is evident that the Church in this Century, & in the former was chiefly perturbed with the multitude and diversity of heresies.

CHAP. IIII. Of Councils.

COncerning Councils gathered in the days of Arcadius and Honorius by Epiphanius in Cyprus, and Theophilus in Alexandria, under pretence of damning the books of Origen, and in Constantinople first & last by the malice of Eudoxia the Emperor Arcadius wife, to procure the deposition of John Chrysostom B. of Constantinople, I hope I have not need to make a new declaration of things which are amply declared in the preceeding history.

About the year of our Lord 419. a great number of bishops were assembled in the town of C •… thage, whose names are particularly expressed in their Synodicke letter sent to Innocentins I B. of Rome. In this assembly they damned the opinions of Pelagius & Coelestius (which hath been above rehearled) as heretical. The answer that Innocentius returned to the Council is intermixed with words of swelling pride, as if no decreet could be firm, until it had allowance of the Roman chair: yet the fifth Council of Carthage had pronounced Anathema against the opinions of Pelagius and Coelestius before they sent their letter to Innocentius.

Amongst the canons of this Council the two last are to be remarked: namely the 14. and 15. canon. The one declareth that no Church was consecrated without the relics of the Martyrs: the other declareth that adoration of relics at this time was the custom of Ethnics: supplication is appointed to be made to the Emperors, that relics which are found in Images, groves or trees, or such other places should be abolished.

The first Council of Toledo in Spain was assembled under the reigns of Arcadius and Honorius: the year of our LORD wherein this Council was gathered is much contrauerted: therefore I overpass it, contenting myself with some notice of the time of the Emperor in whose time the Council was gathered. It seemeth to have been assembled for confirmation of the Nicene Council, and refutation of some errors. The canons anent prohibition of marriage to some persons are foolish and the admitting of a man to the communion, who wanteth a wife, and contenteth himself with one concubine allanerly, is foolisher: so perilous a thing it is, in a jot to depart from the certain rule of the written word of GOD.

Mileuitum is a town of Numidia: in it many bishops were assembled under the reign of Arcadius, whose names are particularly expressed in the letter sent from the Council to Innocentius B. of Rome, which letter is insert in the Epistles of Augustine, together with the answer of Innocentius I. Two principal causes moved them to assemble together. First, to finish the work they had begun in the fifth Council of Carthage in condemning the heresies of Pelagius and Coelestius, by whom as yet many were deceived and perverted from the true faith. Augustine B. of Hippo was not only present, but also president. The opinions of Pelagius and Coelcstius anent the power of man's nature not supported by the grace of GOD, and the free will of man to do good of it self, is so solidly refuted, and that by arguments taken out of holy Scripture alanerly, that it is to be wished that other Councils had followed the example of this Council whereinto Augustine was president. The other cause of the meeting of this Council was to constitute canons anent ecclesiastical discipline, specially that no man should make appellation from his own bishop to bishops beyond sea, but incace his own bishop did him wrong, then he should appeal unto an assembly of African bishops, but he who would needs appeal to bishops beyond sea (meaning chiefly of the B. of Rome) let him be secluded from the communion of all African bishops. The cause of Apiarius, & his B. Urbanus Siccensis seemeth already to be wakned, & the fathers of this Council foresmelled that he was to appeal to the B. of Rome, like as he did indeed to Zosymus the successor of Innocentius: & therefore likewise men in due time they made this constitution. Innocentius received the Councils letter frō a brother named Julius, & approved the condemnatorie sentence pronounced against Pelagius & Coelestius: but mark the words of Innocentius letter, Frater, & Coëpiscopus noster Julius dilectionis vestrae literas, quas ex Milevitano cura fidei propensiore misistis, mihi inopinanter suggessit. that is to say, Our brother and fellow bishop Julius brought unto me unawares your brotherly letters, which ye sent unto me from the Council Mileuitanum, with a care very bent for the faith. The word inopinanter declareth that he received their letter before he knew that any such Council was gathered, for the bishops of Rome as yet took not upon them that authority to be the only appointers of general and national Councils. P •… lagius after this Council compeared before a Council in Palestine, and seemed to renounce his errors, but he spake deceatfully as heretics are accustomed to do: but he set forth nothing in writ to destroy the error he had built, and to procure the safety of them whom he had intan •… led with the snares of deceatfull errors, as the Epistle of Aurelius, Alipius, Augustinus, Euodius and Posstdius written to Innocentius doth declare. Obscure Councils I have both overpassed with silence, & do mind Godwilling, to keep the like order in time to come.

In the year of our LORD 420, and under the reigns of Honorius and Theodosius 2. a great national Council was assembled in Carthage: two hundredth and seventeen bishops were present at this Council, and it continued for the space of six years. Aurelius bishop of Carthage was moderator. Three bishops of Rome, to wit, Z •… symus, Bonifaecius 1. & Coelestinus endeavored with all their might to persuade the African bishops that they were under the soueraignitie and jurisdiction of the bishops of Rome: but all in vain as the issue of this Council will prove. The ground of the great controversy betwixt the bishops of Rome, & the 6 Council of Carthage, was Apiarius Presbyter Si •… censis, a wicked man, and justly excommunicate not only by his own bishop Urbanus, but also by a Synod of other near approaching bishops. He appealed to Z •… symus bishop of Rome, a city of refuge to all villanous men, as appeared by the insolent form of his carriage toward his brethren in Afric: for before he had heard the causes wherefore they had excommunicated this wicked man Apiarius, he absolved him, and admitted him to his communion. Moreover understanding that a Council was to be convened in Carthage, he sent thither ambassadors to plead the cause of Apiarius, to procure the excommunicatiō of Urbanus, & incace this suc •… eeded not, to desire that this question might be remitted to the determination of the Roman bishop as undoubted judge of appellations, according to an act of the Council of Nice. The Fathers of the Council of Carthage answered with great modesty that they remembered no such act to have been made in the Council of Nice. Always time is granted to the B. of Rome to prove that such right belonged to him by an act of the Council of Nice. Zosymus the first alleadger of this false act continued short time in office: for he ended his course within the space of one year, and few months. Boniface the successor of Zosymus serioysly urging the same prerogative to be judges in all causes of appellation, according to the act of the Council of Nice. When all the acts were read both in the Latin & Gre •… ke exemplares, & no such act was found, the ambasadours of Boniface returned to him with this answer, that the principal registers be •… oued to be sighted, which were to be found in Constantinople, Alexandria and Antiochia, and in the mean time no man should be challenged for appealing to the bishop of Rome until this question had an end by sighting of the authentic registers. Cyrillus B of Alexandria, and Atticus B. of Constantinople sent to the Council of Carthage, the just copies of the acts of the Council of Nice: but no such act was found, as was alleged by Zosymus and Boniface: and by this time Boniface also ended his life: for he ministered not above three years. The Epistle sent from the 6. Council of Carthage, declaring that they found the act foresaid alleged by the ambassadors of the B. of Rome to be supposititio us and false, this Epistle (I say) was directed to Boniface: but seeing heehad ended his life, it came in the hands of Coelestinus the successorof Boniface, who insisted by the same ambassadors who were employed before, to wit, Faustinus a bishop, and Philippus, and Asellus two presbyters, to have Apiarius received in favor, and the African bishops to be subject to the bishop of Rome: but their trauelles were bestowed in vain. The last period of this controversy was this, that Apiarius despairing of help from the bishops of Rome, confessed his faults, and humbly submitted himself to the Council of Carthage. And the Ambassadors of Coelestinus returned with this answer, that the B. of Rome had none authority over the bishops of Afric, but he who thought himself to be wronged, let him complain to a national Council, and if the national Council also did him wrong, then let him complain to the general Council, but none appellation to be made in time to come from Afric to the bishops of Rome.

Under the reigns of Arcadius & Honorius, & about the year of our LORD 400. The Donatists assembled thenselves in a town of Africa called Bagaia in frequent nūbet: for they are counted 310 who were present at this Council. The principal purpose of their meeting was for deposition of Maximianus B. of Bagaia, who fell from their society, and drew many others from their heresy: him they deposed and accursed. I have made mention of this unhappy Council for two causes: first to declare the incessant diligence of heretics in advancing a doctrine of lies, for it was a strange thing, that for the deposition of one man, so many should assemble themselves in one town: seldom were so many present at aecumenicke Councils, as were at this conuention. Secondly to declare the effronted peartnes of heretics, when they are met together, all that they do is ascribed to the holy Spirit: for in their definitive sentence against Maximianus, they borrow the words of the holy Apostles, Placuit Spiritui sancto qui in nobis est. that is, it hath pleased the holy Spirit, who is in us. Yet were they guided by Satan and not by the holy Spirit in all the actions of this Council.

In the 8. year of the reign of Theodosius 2. was a general Council assembled in Ephesus against the heretic Nestorius bishop of Constantinople, of whom Socrates writeth that the first ground of his heresy was the speeches of a Presbyt •… r in his Church called Anastatius, whom he had in reverent accompt. This Anastatius upon a time teaching in the Church, said, let no man call the vi •… gine MARIE the mother of GOD, whereupon ensued great trouble in the Church, for they w •… re assured of the divinity of CHRIST. And Nestorius not willing that the man should be disesteemed whom he so much regarded: he chopped oftin his Sermons upon the word 〈 in non-Latin alphabet 〉 , not willing to give unto the blessed Virgin so great an honor. When the Council of Ephesus was assembled, consisting of the number of 200. bishops & above, & Cyrillus B. of Alexandria was appointed Moderator by the ordinance of the Emperors, who commanded the Council to be gathered, Cyrillus began to embarke, and to agitate the question, ere John Patriarch of A •… tiochia, and his company could be present at the Council At the first meeting Nestorius being present in the town of Ephesus utterly spoiled his cause, and added to his former opinion borrowed from Anastatius, that he thought it an indignity done to the only begotten Son of GOD, to speak of 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , and the words 〈 in non-Latin alphabet 〉 , were all reproachful words to be spoken of the Son of GOD, that is, that he was nourished upon milk, that he was borne of a maid, that he was two months, or three months old all these words he counted to be reproachful words to be spoken of the Son of GOD. The Fathers of the Council were all highly offended at these words, & warned him to be personally present at the Council, but he refused to compear, until the time that John Patriarch of Antiochia, should b •… e present at the Council. Cyrillus B. of Alexandria, was a man prompt, & sordward in all causes both good and bad, & he would not linger until the coming of •… ohn Patriarch of Antiochia, and his company, but forthwith he caused his books and writings to be examined, wherein it was clearly sound, that he sa •… e the Son of the Virgin MARIE was not God but only that God was with him so he denied the personal union of the divine & human Nature The Fathers of the Council upon this ground damned Neslorius as an hereticque, and Nestorius on the other part gathered the bishops of his own faction, and damned Cyrillus B. of Alexandria, and Memnon B of E •… hesus. After this John Patriarch of Antiochia came to E •… hesus, whose coming rather increased than diminished the schism: for he was to angry against the precipitation and hastiness of Cyrillus, that he would not adjoin himself to the Council: hereupon followed mutual excommunications: John Patriarch of Antiochia excommunicated Cyrillus, and Memnon: and they on the other part excommunicated him, and his retinue who came not to the Council: yet in the mercy of GOD this schism that fell out last amongst good men was cured, & they were reconciled, & the heretic Nestorius was banished to Oasis.

Before Theodosius 2. had ended his life, Flavianus bishop. of Constantinople had gathered a particular Council, and damned Eutyches an abbot of Constantinople, because he affirmed that in CHRIST after the vnton of the divine and human natures, there was no longer two natures, but one allanerly composed of both the natures. This absurd Opinion Flavianus damned as heretical. Notwithstanding Chrysaphius the chief governor of the Emperors palace was a friend to Eutyches, and a favorer of his heresy. And he procured at the Empe •… cuts hands, that Eutyches cause should be judged in a more frequent assembly to be gathered at Ephesus, and wherein Dioscorus B. of Alexandria should be moderator. In this assembly Dioseorus dealt imperiously, like unto an head-strong heretic •… e He called upon Eutyches, & required a concession of his faith, which when he had given, not expecting the votes of others, who were present, with clamour and outcrying he gave allowance unto it, as if no more were requisite in a Council, except only the suffrage and vote of the moderator. Likewise he suffered not the letters of Leo B. of Rome sent to the Council to be read. Thirdly he absolved Eutyches, and 300. Monks all entangled with this heresy, whom Flavianus had justly excommunicated: & last of all, he excommunicated Flavianus, & caused him by the tumult of his factioners to be so rudely and vncourteously entreated, that he was trode under soot, and was so wounded, that within three days after he ended his life: for this cause this Council was called a Council of brigandrie.

The Council of Berytus in Phoenicia, whereinto the cause of Ibas B. of Edessa (whom Dioscorus had deposed) was wakned and he was justified and absolved, I purposely pass by, because the controversy against Ibas will be discussed in a greater assembly. And the Council called Agathense in France, wherein albeit there be a great number of Constitutions, yet nothing is more remarkable in it than this, that they grant they had liberty to meet together by commandment of Alaricus King of Goths, who at that time had soueraignitie in that parte of France called Gaul Narbonensis where the Council was gathered: so that in all Countries, Councils both general and national were convened by the authority of Princes.

In the year of our LORD 454 & in the 3. year of the reign of the Emp. Martianus a general Council was assembled at Chalcedon a town of Bythinia lying directly over against Constantinople. Martianus the Emperor was in person present at the Council, and of Bishops, and reverend Fathers from all partes of the world six hundredth and thirty. The like whereof happened not in any general Council preceeding this time. The Patriarchs were all present at this Council either in proper person, or by their ambassadors. Anatoli •… . B. of Constantinople, Dioscorus B of Alexandria, Maximus B. of Antiochia, 〈◊〉 B. of Jerusalem: and instead of Leo B. of Rome his ambassadors Pascasianus a bishop, Lucentius, Bon •… facius, and Basilius Presbyters, with a Christian brother •… ulianus.

Martianus entreated all the Fathers of the Council to think that he gave his presence to the convention, not for ostentation of his power or virtue, but only for desire that the true faith should be confirmed and established, and that by his authority all tumults of men disobedient to the Council, might b •… e •… epressed. Above all craving of them, or rather charging and commanding them, that they should discern nothing repagnant to the acts of the Council of Nice.

The ambassadors of Leo B. of Rome craved that Dioscorus B. of Alexandria should not sit in the Council as a •… udge, but that he should stand and answer to things that were to be ob •… ected unto him. Which petition being granted, E •… sebius B. of Dorileum stood up and accused him of three things. First, that he had been an adversary to the true faith in absolving Eu •… yches a notable here ique in the second Council of Ephesus: Secondly that he was a murderer of Flavianus B. of Constantinople a constant defender of the true faith: and thirdly that he had done himself wrong in deposing him without a cause, and herewith he desired his letter to be read. The Council not only read his letter accusatorie, but also read all the acts of the 2. Council of Ephesus & heard the reports of bishops, who were present at that Council of Brigandrie, and had consented against their hearts to the deposition of Flavianus, because Dioscorus had bands of soldiers sent by Chrysaphius in name of the Emp. Theodosius 2. to compel simple men to obey all his desires. All this being considered, together with his unmannerly rudeness. who would not suffer the letter of Leo B. of Rome to be read in the Council foresaid, and finally that he had most unjustly and unadvisedly excommunicate Leo B. of Rome.

The Council of Chalc •… on cited Dioscorus, the ground of this controversy, but he compeared not: therefore he was damned as an heretic, together with Eutyches and Juvenalis B. of Jerusalem, and it was ordained that men should believe that the natures of CHRIST, albeit they were united, yet were they not confounded, as Eutyches heretically had affirmed. Likewise all the acts of the second Council of Ephesus were abrogated and rescinded, except the doposition of Domnus B. of Antiochia, and substitution of Maximus in his place. Moreo •… er Th •… odoretus B. of Cyns, and Ibas B. of Edessa, who had been unjustly deposed in the second Council of Ephesus, were both restored to their places, after they had clearly damned the heresies of Nestorius, and Eutyches. In the cause of Bassianus and Stephanus, who contended both for the bishopric of Eph •… sus, it was ordained that both of them should be removed from that dignity, as men who by unlawful means had aspired to ecclesiastic offices, and a third person should have the office. Finally, it was statute and ordained in this Council, that Anatolius B. of Constantinople, and his successors should have the chief dignity next unto the chair of Rome. It is to be marked that Prot •… rius B. of Alexandria, to whom the place of old belonged. albeit he was present in the Council, yet he made none obstacle unto this ordinance: but the ambassadors of Leo B. of Rome spake against it, fearing lest the increasing magnificence of such an Imperial town should in ende bring Constantinople to the preeminence of the first seat. Supremacy was long ago the very apple of their eye, and they could not abide that afar off a diminution of this should be once pointed a •… . Nevertheless this ordinance had allowance of the Council notwithstanding of the contradiction of the Roman ambassadors. In codice Romano saith learned Morneus, all this action is lest out.

In the sixth Session of this Council the Emperor Martianus with Pulcheria the Emprice, were both present, and craved of the Council, that ordinances should be made for restraining the filthy Iucre, and ambition of Monks and Clergy men who entangled themselves with seculare business for desire of gain and riches: whereupon followed this constitution, that men who have addicted themselves either to the Monasticke life, or the Clergy, they should not be promoted to other dignities, meaning, civil offices, because that is a distraction of them from their calling.

A TREATISE Of man's Free-will.

S VCH is the corruption of man's nature, that we seek without our selves the fountain of all evil, and within our selu •… s the fountain of all good, whereas good reason requireth that we should transfer the cause of all iniquity and infirmity upon our selves, as the forlorn son did, who blamed no person of his poverty, nakedness, and contemptible estate except himself, who had in most prodigal manner wasted his fathers goods: and on the other part, we should seek the fountain of all good things in GOD. For like as all waters have their beginning from the Occan Sea, and they pour their waters into the same: Even so all good gifts come from the Father of ligh •… , and they should be used to the advancement of his glory. No heresy in the fifth Century advanced the freedom of man's free-will with so excessive commendations, as the her