History of the First Ten Persecutions

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 Ecclesiae, 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 inf •… cted 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 tokens 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 make this doctrine the more plausible unto the people, they bring in the similitude of a man sailing in a ship, if he fall out of it into the sea, the ship (say they) goeth away without recovery, and incace he find not another vessel to support his distressed estate, and to bring him to land, he must needs perish and drown: even so (say they) if after baptism we commit any transgression, we must either be supported by our own satisfactions, else we must perish in our sins. No similitude can be more repugnant to Scripture tha •… this. For albeit there be many vessels, whereinto men's bodies may be preserved from the danger of drowning yet is there not many vessels whereinto our souls can be saved from damnation, but •… ee are saved only by our spiritual Baptism, whereby the filth of our souls is washen away in the 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 souls, so that if we sin after Baptism we must have refuge to the sweet promises of remission of sins made to us in Baptism.

In what sense indulgentia was taken of old, I have already declared In the Roman Church Indulgences and Pardones, are a dispensation of the merits of Christ and his Saints, to the utility of sin •… rs. This presupponeth that the merits of Christ and his Saints are put in the custody of the bishop of Rome, and that his treasures can keep them. Concerning the merits of CHRIST, they say, that there was such precious virtue in his blood, that one drop of it was sufficient to redeem all the world, now (say they) what shall become of all the rest of his blood which he sh •… d in great abundance? shall all this precious blood be lost? and where can it be better kept than in the treasures of CHRIST'S Vicar, to be dispensated to the utility of sinners when need requireth. To this vain assertion of Papists I answer, that the LORD n •… uer dealt sparingly, neither with our bodies nor souls. The LORD hath provided greater abundance of air for the refreshment of our bodies, than all the breathing senses of men and beasts is able to draw in. The LORD rained down MANNA from heaven in greater plenty, than might have sufficed the people of the Jew •… in the wilderness: even so when the LORD is content to shed gr •… at abundance of his precious blood, he hath done it to set forth the great riches of his mercy toward our souls, but not to make a mortal man a dispensator of one drop of his blessed blood.

The chief questions betwixt us & the Roman Church anent Original sin are two: First, whether or no concupiscence, which remaineth in the godly after their baptism be in a proper acception called sin or not: for the Roman Church saith, that it is called sin by the Apostle, because it came of sin, and it tendeth to sin, but not because it is sin, is a proper acception. And the Council of Trent pronounceth an anathema against them, who think otherwise than they have determined. The second controversy is, whether or no the natural concupiscence moving us to evil, can be called a sin before we give the consent of our mind to it. The Roman Church thinketh it no sin until we yield the consent of our hearts unto it. The third question anent sins committed before & after baptism, what way they are remitted, because this question pertaineth more properly to another treatise I shall oue •… pass it at this time.

Now anent the first question, I affirm that the Apostle Paul when he calleth concupiscence sin, he calleth it sin in a proper acception of the word sin. Many names are given to sin in Scripture, which expresseth what it is properly, but especially these 3. names, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 . Concupiscence is 〈 in non-Latin alphabet 〉 , that is, a transgression of the Law as the Apostle manifestlly witnesseth when he saith: I had not known lust, except the Law had said, Thou shalt not lust: therefore concupiscence is sin in a proper acception. In like manner concupiscence or original sin is called 〈 in non-Latin alphabet 〉 , that is, an aberration, to wit, from the Law and Commandment of GOD: and in expr •… sse words, the Apostle speaking of Original sin saith Wherefore as by one man sin entered into the world, and death by sin: and so death went over all men, forasmuch as all men have sinned, &c. In this place concupiscence is called 〈 in non-Latin alphabet 〉 , that is, an aberration from the Commandment of GOD, and consequently a sin in a proper acception of the word sin. Remember also that the Apostle is speaking of all men, yea and of himself also in the estate whereinto he was presently, when he wrote this epistle, that is, after he was baptized. Then let us mark the third word 〈 in non-Latin alphabet 〉 , which signifieth a snappering and a falling, to wit, from the Law and Commandment of GOD, and this word also is attributed unto Original sin in these words, 〈 in non-Latin alphabet 〉 , that is, through the offense of one man many be dead: so that all these three words concurring in one, do declare that concupiscence even after baptism in a proper sense is sin, because it is a breaking of the Law, an aberration from the Law, and a falling from the Law. Now the curses of the Council of Trent, which they cast out so prodigally against us, are not worthy one fig, because they are not grounded in reason, but are expressly repugnant to the written word of GOD.

The second question is this, whether or no is concupiscence a sin before we yield the consent of our heart unto it. To this I answer, that if they understood by concupiscence a bad inclination, it is sin even in infants, who do not know what it is to consent either to good or evil: but if they mean of the first motion or cogitation of sin presented unto the soul, apparently this question belongeth rather to actual than to original sin: but whether it belongeth to the root of sin, or to the branches of sin, I shall produce three reasons wherefor the first motion of sin is sin, even before we yield unto it the consent of our heart. First, because a consent is an indifferent thing, called good or evil, according to the nature of that thing whereunto we give our consent, and consequently, the consent is evil, because that motion of sin whereunto we consented was evil, and if it had not been evil in it self, the consent of our heart given unto it, had never been called evil.

Secondly, Fathers from whom Papists have learned this Theology, that in them who are regenerated, concupiscence is not to be counted a sin, until a man give the consent of his heart unto it: these same Fathers (I say) after they had pierced deeper into this question, they corrected themselves, as clearly appeareth by the words of Augustine against Iul •… anus a Pelagian, saying, Desiderium mali malum est, etiamsi ci non consentiatur, donec co perveniamus, ubi nec habeatur : that is, the desire of evil is evil, albeit consent be not given unto it, until we attain unto that estate, whereinto we shall be free of it Thirdly, the Apostle JAMES when he damneth actual sin, he agreageth it by three circumstances, to wit, by the conception of it, the birth of it, and the punishment of it: the conception of it is by concupiscence, and this the Apostle setteth down as the first circumstance of the amplification of sin, and not as a thing indifferent, until we give consent unto it, how beit it is true that actual sin is not committed, until consent be given to concupiscence, yet in it self it is a sin, and the conception and root of sin, as the Apostle speaketh.

It is no point of wisdom to extenuate or to obscure and hide our sins: for GOD can set them all in order before our face, as the psalmist speaketh, and if this be all the gain and advantage we have by denying and obscuring a part of our sins, it were better to lay all open before the great Pysician of our souls, to the end that in due time we may be cured by his medicinal plasters. Augustine maketh rehearsal of three medicinal cures, against concupiscence in these words. In corpore mortis castiganda, in morte corporis resolvenda, in corporis resurrection & morte mortis sananda: that is, in the body of death it is to be chastised, in the death of the body it is to be resolved, and in the resurrection and in the death of death it is to be healed. Therefore let us not despare, because we are heavily loadned with sin both original and actual, bu •… let us have esperance of healing, because we have a gracious and a loving Pysician. He restored PETER with a favorable look: he saved one of the crucified thieves, with a merciful remembrance: he cured the woman that was diseased with a bloody issue with one touching the Centurions servant with speaking one word. Now he who is mighty to save, loose us in his own appointed time from all the bands of our manifold sins, to whom be praise, and glory forever.

A TREATISE Of Justification by faith only.

T HE defenders of man's free-will in all ages, have been also enemies to the doctrine of grace: and therefore this treatise doth adhere to the form •… r with a pertinent coherence. The order I mind to follow by the Lord's assistance, in this question, Whether we be justified only by faith, or partly by faith, and partly by works, is this. First shortly to entreat a place of Scripture, whereinto this question is clearly discussed. Next, to speak of the difference of Justification, and Sanctification, and of the Law, and the Gospel. And thirdly, to declare that we cannot be saved, neither by our own merits, nor by the merits of other men, but only by the merits of the suffering of Christ.

The place of Scripture which I shall lay down for a ground is this. Behold he that lif •… eth up himself, his mind is not upright in him, but the inst shall live by faith. The purpose of the Prophet in this verse is to comfort GOD'S people who were to be transported captives and prisoners to Babylon. The Prophet would exhort them with patient expectation to wait upon their promised deliverance, whereby it should come to pass, that they should be in better estate, than the Babylonians their enemies: for the Babylonians rejoiced in their own strength, sacrificed unto their own net, & leaned upon a staff that could not hold them up: but GOD'S people, albeit afflicted for a time, if by faith they should take hold of the promise of GOD, they should see in GOD'S appointed time a comfortableissue of all their troubles.

The Prophet in the word Behold, would reduce them to a consideration of things they had seen with their eyes, and heard with their ears, to wit, that their fathers who trusted more in the horses of Egypt, than in the quiet rest of the promises of GOD, they found the help of Egypt to be their confufion. This one example which they saw with their own eyes, might have taught them to lean at all times upon the staff of GOD, and to forsake all vain confidence, either in themselves or others. In the next words, he who is puf •… up in himself. The Prophet expressly pointeth out the persons of whom he is speaking, namely, of them who leans not unto their own strength or wisdom. Truly GOD'S people should be like unto mount Zion, fair in situation, and the glory of the whole earth, yet not rejoicing in it self, but in the goodness of GOD, who pleased to dwell in the palaces thereof, who laid the foundations of it in the holy mountains, and who loved the gates of Zion more than all the habitations of JACOB. Let Caucasus, Olympus Parnassus and Atlas rejoice in their bigness and height, but Zion rejoiceth in this, that it is the mountain which GOD hath chosen to be the place whereupon his holy Sanctuary should be built. So do the Elect of God rejoice in the Lord's goodness, but others are lift up in themselves, as the Prophet speaketh.

In the words following, his heart is not upright in him, the Prophet declareth the inconvenience that followeth upon the leaning to our own strength, to wit, we are utterly disappointed of our expectation, and whereas we looked for rest & tranquility to our consciences, the contrary falleth out, that we are like unto men out of their right wits, wavering minded, & so tossed with doubting, that they know not whar course to take, because their mind is not solidly settled, nor upright within them. This is the just Judgment of GOD, punishing the contempt of that quiet and peaceable harbery that is to be found in the bosom of the compassions of GOD in his Son CHRIST JESUS: they who despise this sure harbery, are worthy to be tossed with mighty storms, and to be in hazard and jeopardy of their life's, as the Centurion was, who despised the wholesome counsel of PAUL at Candie.

Followeth in the words of the Prophet, but the just man shall live by faith, Like as they who lean upon their own strength can find no tranquility and rest unto their consciences: even so on the other part these who by constant faith lean upon the promises of GOD, they shall find rest to their souls: but the Prophet chooseth rather to say, that the just man shall live by faith, to declare, that by leaning to the sweet promises of GOD: word, we snall not only find rest unto our souls, but also spiritual life, which is the fountain of true rest and tranquillite: so are we in this cace not unlike unto SAVL, who in seeking his fathers asses found a kingdom, and we in seeking of rest we have found life the true fountain of our rest.

The last words of the verse. by his oene faith, are to be considered: for by them we perceive, that the promises of GOD must be particularly applied to our souls, and that we must not be wavering, and doubtsome in our faith, but firm and stable, forasmuch as things necessary to the maintenance of this present life, have also need to be particularly applied, such as food, raiment and medicine: Even so in things necessary unto eternal life, our souls have great need of particular application of comfort: we must have the blood of the Lamb sprinkled upon the posts of our own houses, else can we not be saved from the sword of the destroying Angel, we must also receive the Angels of GOD under our own roof with LOT, else can we not be saved from the flame of fire which destroyeth ungodly cities. And finally we must be like unto the vessels of the LORDES tabernacle, which were all particularly anointed with holy oil, in time of the dedication of the Tabernacle, else we shall not be counted holy vessels in the house of our GOD.

But because the Apostle BAVL citeth this place of Scripture to confirm, that we are justified only by faith, consider howe firm and suit this argument standeth, We are justified by that same thing, whereby our souls do live: but so it is, that our souls do only live by faith: therefore we are justified by faith only. The Apostle wisely considered, that no man could live spiritually, except he had a fellowship with GOD. Again, there is no fellowship that mortal and sinful men can have with GOD, without remission of sins. Neither is there any remission of sins without 〈◊〉 Mediator and Advocate. And we can take no hold of this Mediator, except only by faith: so that by faith we live, and by faith we are made just in the sight of GOD.

Then this place of Scripture teacheth us, that it is faith only that leadeth us unto CHRIST, in whom we find righteousness and life, but by a due and competent order, to wit, by stripping us naked of all conceate of our own strength and righteousness, to the ende we may have the greater delight in the salvation that is offered to us in CHRIST. Faith is not like unto a robber who strippeth a mannaked without any purpose to clothe him with a better garment. But faith doth to us as the father of the forlorue son did to him, and as the Angel of GOD did to IEHOSVA the high Priest. Both these were unclothed of their beggarly rayments, but only of purpose to clothe them with better apparel: so doth faith strip us naked of all vain conceate of our own righteousness, to the ende it may lead us to the wardrope of GOD, there to be clad with the garment of the righteousness of CHRIST, which is able to cover our nakedness, and to present us holy, blameless and undefiled before his father.

Before I leave the words of the Prophet HABACCVK, let us yet again ponder the Emphaticke word Behold, for by seeing and hearing some good lessons may be learned, Behold men who have leaned upon the staff of GOD in our own time, how peaceably have they concluded their days, with SIMEON rejoicing that they had scene the salvation of GOD. And on the other side men who have leaned to their own righteousness (albeit only in a part) what agony, & trouble of conscience have they found in their last battle, until they have forsaken all confidence in their own merits, and leaned only unto the merits of the passion of our sweet LORD and Savior JESUS CHRIST.

The Papists in our COVNTRIE for the most part have been like unto the fishes called Amphbia which can live both in the Sea and on the Land: but when any man approaches near to do them harm, they trust more to the sca than to the land: even so when the terrors of death begins to shake our country people, then they leave confidence in their own merits, and betake themselves unto the deep Ocean, sea of the mercies of GOD in JESUS CHRIST.

In the second head I promised to speak of the difference betwixt Justification & Sanctification, & betwixt the righteousness of the Law, and the Gospel. Our Justification is a free forgiveness of our sins for CHRIST'S sake, and a free imputation of his righteousness to us. Our Sanctification is an inherent holiness begun in us by the operation of GOD'S Spirit, to be a testimony that we are in CHRIST. The not observing of the difference betwixt these two hath been, and as yet is the ground of great errors. True it is, that these two gifts are freely bestowed upon us at one and the self-same time, yet are they distinct in order of causes, because Justification is the ground, from whence Sanctification as an effect doth flow, And like as the stars called Pleiades or Vergiliae, they do arise and manifest themselves unto the world all at one time: yet are they distinct stars, and Electra is not Alcinoe, nor Alcinoe Celeno, nor Celeno M •… ia, And the like may be spoken of the other t •… ree, whose apparition, and disparition, albeit it be inseparable, yet are they distinct stars: Even so Justification and Sanctification are inseparably linked together, yet are they two distinct gifts of GOD. I will use yet another similitude for declaration of the same purpose. If a sword be laid into the fire, until the metal thereof be fiery coloured, this sword at one time hath two powers, one to cut, and another to burn, yet is not cutting burning, nor burning cutting, but these two distinct powers are at one time inseparably in one subject: Even so are we at one and the self same time both justified and sanctified, yet are they still two different gifts of GOD.

Now the doctrine of Justification rightly taught is our cihefe encouragement to Sanctification, and on the other parte the doctrine of Sanctification rightly taught, giveth unto us the greatest assurance of our Justification. A man who is assured, that his sins are freely forgiven, that he is beloved of GOD in CHRIST, yea and that he hath put on CHRIST, as the Apostle speaketh, he may with courage, and gladness address himselse to lead an holy life, being fully persuaded, that GOD will accept of his willing obedience, albeit it cannot be perfect in all points, so long as we dwell into this sinsull tabernacle. And on the other side, when the spirit of sanctification worketh in our members, it is a token that we are incorporated into the stock of CHRIST by true faith. For like as the spirit of man quickeneth no member that is cut off from his body, even so the spirit of CHRIST worketh not true sanctification in any person who is not made a member of Christ's body by true justifying faith. For this cause the Roman Church blames us undeservedly, as though by teaching that we are justified only by faith, we had impaired the zeal of the people in doing of good works. To this I answer, that more credit is to be given to the holy Apost. PAUL, who was taught in all truth immediately by Christ himself, nor to the calumnies of the adversaries of the doctrine of grace: for the Apostle exhorting the Romans to agodly conversation, he saith, I beseech you, brethren sor the mercies of God, that ye offer up your bodies an holy, lively and acceptable sacrifice to God: and what mercies are those, I pray you, whereof the Apostle speaketh, but the mercies whereof he hath entreated in the former parte of that Epistle, to wit, GOD hath freely elected us, he hath freely instified us, he hath freely sanctified us, and he shall freely in his appointed time glorify us. Now in regard of all these mercies, let us endeuoure to lead a holy conversation, as it becometh them who are partakers of so great mercies. This holy exhortation could not have been drawn from a more pithy, more persuasiue and moving ground. Therefore we will walk in the footsteps of the holy Apostles, and continue still exhorting the people to lead an holy conversation in regard of the rich mercies of GOD in CHRIST, who hath freely elected them to eternal life, and freely justified them by faith in CHRIST alanerly.

Whereas they object that experience it self testifieth, that people are not now so bent and ready to do good, as when the Roman doctrine was sounded in their cares, that we are justified partly by faith, and partly by works. If by good works theymeane works of superstition, such as leaning in their legacies rents to sacrificing Priests for saying of soul Masses, we are glad that by the preaching of the Gospel superstition is somewhat abated, like as the great d •… luge of waters began by degrees to be diminished in the days of NOE, and that by means of the wind, which the LORD sent forth to blow upon the waters. But if they mean by good works, such works as GOD hath commanded in his holy law, then I answer, that the faults of some people are not to be imputed to the doctrine of the Gospel, but to the corruption of man's nature, continually repining against the known truth of GOD. Like as when RACHEL left her fathers house, and followed JACOB her husband, and the ca •… ling of GOD, and in the mean time she stale her fathers Idols, & with them polluted the house of JACOB. Now who shall bear the blame of this fault? whether the holy calling of GOD, or JACOB the preacher of the LORD'S calling to his wives, or RACHEL, who followed not the calling of GOD aright? Here I know every man will lay the blame upon RACHEL, because she left in outward appearance her fathers house, yet she left not the corrupt manners of her fathers house. In like manner in our days, the feastred manners of the people, are not to be imputed to the Gospel, neither to the true preachers of it: but to the corrupt nature of man taking occasion by the Law to work all kind of iniquity. And in like manner taking occasion by the Gospel to be more bent to evil doing than ever it was before: but let true Christians mark, that albeit the doctrine of Justification by faith only, were a thousand ways abused, yet because it is the holy Apostolic doctrine, and necessary unto eternal life, it must needs be preached, and believed of all the true disciples of CHRIST.

The Law and the Gospel go not so in hands together, as Justification and Sanctification does: but rather by the great providence of GOD the one standeth over against the other, and either of them pointeth out the finger to the other. The Law is a paedagogue to CHRIST, and pointeth out the finger to the Gospel, that in it we may find CHRIST, and in CHRIST Salvation. The Gospel on the other parte pointeth out the finger to the Law, not to find in keeping of it salvation (which we have already found in CHRIST) but to testify our thankfulness to GOD, who hath freely forgiven us in CHRIST his son: for what better testimony of thankfulness can we render to GOD, than a voluntare obedience to his holy Commandments, according as CHRIST saith, If any man love me, he will keep my Commandments, and my Father will love him, and we will come and dwell with him.

It may be demanded, Can not the righteousness of the Law, & the Gospel be mixed together in the matter of our Justification? the Apostle PAUL giveth a negative answer unto this question, that like as one woman cannot lawfully have two husbands at one time, but when the first husband is dead, she may be lawfully coupled to another, who is living: Even so we cannot adhere to the righteousness of faith in CHRIST, until we give over the righteousness of the Law, because in the matter of Justification the Law is unto us like a dead husband, of whom we can receive no comfort: so dead is our nature, that the Law cannot quicken it, but we must be coupled to CHRIST as unto a living husband, who by the righteousness of faith shall bestow upon us that comfort, which the Law could not afford unto us. And in this Allegory, let us consider, that the Law is called the first husband, not because it was anterior to the Gospel (for the Apostle PAUL proveth the contrary in his Epistle to the Galatians) but because a man naturally seeketh first help in his own works, and seeketh not help in CHRIST, until the time he be utterly denuded of all hope of the righteousness of the Law, that is, of the righteousness of his own works.

Surely ignorance is the mother of many errors, and they who seek righteousness in the Law, they are ignorant in many things. First, they know not the right end, wherefore the Law was given, to wit, for transgression, that is, to manifest it, but not to wipe it away. Secondly, they know not the nature of the Law, that it is spiritual, to the perfection whereof carnal men cannot attain. Thirdly, they are ignorant of the strict condition of the legal Covenant, which binds us unto a full obedience of all things commanded in the Law. Fourthly, they are ignorant of the peril that ensueth upon the seeking of the righteousnesss of the Law, that they cannot submit themselves to the righteousness of GOD. When all these inconveniences do follow vpō secking justification by the Law, or by works, it were a wise course to seek righteousness where it may be found, that is to say, in faith, which coupleth us to CHRIST, whom the father hath given unto us to be our wisdom, our justification, our sanctification, and our redemption: and let it not be said, that the fishers of Busphorus Tracius in seeking fish, are wiser than we in seeki •… g the salvation of our souls. For they spread not out their nets in the shallow coast of Chalcedone, where no fish can be found, but in the deep coast of Byzantium, where abundance of fih are to be found: Even so, if we be wise, let us seek salvation where it may be found.

In the third head it is to be declared, that neither in our own works, neither in other men's works (CHRITTS works only excepted) can a saving power be found to work our salvation. Our works are considered two manner of ways. First, as they are before our regeneration altogether sinful, and no man doth affirm that such works can save us, either in whole or in part, Secondly, as they are after our regeneration, and of these works much is spoken, namely, that Christ's death is so meritorious, that by virtue of it he hath purchased a power to our works after regeneration, that they might merit good things at the hands of GOD. To this I will return such an answer as Alamundarus prince of Saracens returned to the Eutychian Heretics sent by Seuerus to persuade him to their opinion. To whom he replied, that strange tythings were lately come unto his ears, namely, that GABRIEL the Angel of GOD was dead. When they answered, that was impossible, and repugnant to reasoun, that an Angel should die. Then the Prince subjoined, that like as they would not r •… ceaue his information, because it was repugnant to reason: even so he would not receive their instructions, because they neither agreed with Scripture, nor yet with good reason. In like manner I say to Papists, that their naked assertions not confirmed by testimonies of holy Scripture, are nothing to us, but we may lay them aside with as great liberty, as they are prodigal in allcadging them.

We will answer to such arguments as seem to be countenanced with some appearance of Scripture. Now they say that the word 〈 in non-Latin alphabet 〉 frequently used in Scripture importeth the merit of our good works, because GOD vouchsafeth upon them a reward. To this I answer, that if Scripture be conserred with Scripture, that same thing, which in one place is called 〈 in non-Latin alphabet 〉 , that is a reward, in another place it is called 〈 in non-Latin alphabet 〉 that is, an heritage, in these words, Come ye blessed of my father, inherit the Kingdom prepared for you, from the foundations of the world. When that thing, which properly is an inheritance is called a reward, it is spoken metaphorically, in respect it is given in the end of the world, as an hire is given to a feruant in the end of the day.

The second argument proving the merit of men's works, and consequently Justification by works in a part, is this, that some men in Scripture are called worthy, as when it is said to the Angel of the Church of Sardis, Thou hast a few names yet in Sardis, which have not defiled their garments, and they shall walk with me in white, for they are worthy. To this I answer the godly are called worthy, not in themselves, but in Christ, who hath made them Kings, and Priests unto GOD. In themselves they are called unworthy, as when it is said, No man was found wortbie to open and to read the book. And in another place it is said, that the afflictions of this present time are not Wortlne of the glory that it to be shown unto us. Now it is known, that patient suffering of evil for Christ's sake, is a degree of greater obedience, than willing doing of good, and if the suffering of the Saints be not worthy of the glory that is to be revealed, how much less can our doings be worthy of that glorious inheritance.

The third argument is taken from the nature of a conditional covenant bound up betwixt two parties, which do import that condition should be keeped: but so it is, that GOD hath covenanted with such as live a godly life, that they shall dwell in the holy mountain of God: therefore by virtue of this Covenant men who ieades a good life, are worthy to dwell in heaven.

To this I answer, that this covenant foresaid, is either Legal or Evangelical: if it be Legal, we cannot fulfill the condition thereof, because the Law requireth a perfect obedience, which we cannot attain unto. If it be an Evangelical covenant, the Mediator of the new covenant JESUS Christ is present at the covenant making: for whose sake I grant, that GOD promiseth unto us a dwelling place in heaven, and for his sake also he performeth his promise, & giveth unto us a resting place in his holy Mountain, and in all this have we no cause to rejoice in our selves, but in the mercies of our GOD. Concerning our satisfactions, whereby the Roman Church saith, That sins committed after baptism should be pardoned. This belongeth to another Treatise of Indulgences, and satisfactions, for the present I overpass this point of men's merits with silence.

The Roman Church that Mistress of error hath not only learned us to lean upon our own merits, but also to lean upon the merits of other men, such as holy Prophets, Apost •… es, and Martyrs, because some of them have not only fulfilled the Commandments of GOD, but also have done more than the Law of GOD commanded. For example, the Law of GOD forbiddeth to commit adultery, fornication, and all kind of uncleanness: but many of the Apostles, Prophets & Martyrs, not only abstained from all kind of whoredom, but also from marriage, & such works are called in the Roman Church, works of supererogation: these do come into the treasure of the Bishop of Rome as the Vicar of Christ, and he is a dispensator of them, to such as have need. O deepness of errors forged by Satan, & repugnant unto it self. If abstinence from marriage be a work of supererogation, then either must marriage, even in men having a spiritual calling, be counted a thing lawful and agreeable to GOD'S holy Law, or else the abstinence from it cannot be called a work of supererogation. I grant that some fathers counted abstinence from marriage a work of Evangelical perfection, like as the selling of all their possessions, and distributing them to the poor, but it entered not in their hearts to call such works of Evangelical perfection, works of supererogation, to be sent to the treasure of the bishop of Rome, that he might be a dispensator of them to such as had need.

But now suppone that any such works had been in the Saints of GOD, howe can they be imperted, and communicated to others? Can the oil of the wise Virgines be distributed to the foolish Virgines? It cannot be, because it cannot suffice them both. Likewise when we compear before the judge of the world, we must compear clad with the innocence of CHRIST, and not with the merits of his Saints: for the Apostle saith, Put on the Lord Jesus, but he saith not, Put on the merits of the Saints. Moreover, we must be acceptable as the holy Prophets, Apostles, and Martyrs were acceptable, but so it is, that they were acceptable to GOD only in Christ, as the Apostle saith, If any man sin, we have an advocate with the Father, Jesus Christ the just. Here none exception is made of Prophets, Apostles, Martyrs, but all must be acceptable to GOD for Christ's sake allanerly. Finally, the holymen of God when they die, they rest from their labors, and their works follow them. If the souls of the holy fathers do go to heaven, to the bosom of ABRAHAM, to the paradise of GOD, howe can we think that their works do go to the treasure of the bishop of Rome, except they would say, that the souls of all the holy fathers are gone to the treasure of the bishop of Rome also, and their works and merits following them, are altogether lighted in his treasure. But lest I should anticipate the treatise of Indulgences, I refer all farther discourse unto the own place. Intreating the Lord Jesus of his unspeakable favor, to remove the misty cloud of ignorance from our souls, that our hearts be not transported from the love of the Creator, to the love of the creatures: but that we may seek salvation in Christ, in whom only it may be found: to whom be praise forever.

CENTURY I.

CENT. II.

CENT. III.

CENT. IIII.

CENT. V.

CENTURY VI.

CENT. VII.

CENT. VIII.

CENT. IX.

CHAP. I. OF EMPEROURS.

CHAP. II. OF POPES, BISHOPS, PASTORS, AND DOCTORS.

AFTER Sabinianus succeeded Boniface the third, and continued only nine month in his Popedom: finding opportunity of time, by the disliking that the Emperor Phocas had of the Patriarch of Constantinople, Boniface insinuated himself in the favor of the Emperor, and obtained at his hands, that the Church of Rome should be called the supreme head of all other Churches.

To him succeeded Boniface the fourth, and governed six years, eight months, and thirteen days: He obtained from Phocas a Temple (of old built to the honor of all the gods of the Gentiles, called Pantheon) this he purged from the abominations of Heathen people, and dedicated it to the Virgin Marie, and the Saints. Likewise, he instituted a Festival day, to be kept in honor of all the Saints, in which day the Bishop of Rome himself should say Mass. Thus we see at what time the Bishop of Rome usurped government over all Churches. At this same time the chair of Rome fell away from the worshipping of the living God, to the worshipping of dead creatures. H •… e esteemed much of the Monastike life, and gave unto the Monks equal honor with the Clergy, in priueledge of pr •… aching, ministering the Sacraments, binding and loosing &c. so were the Monks associated into the tribe of the Pri •… sts.

After him succeeded Theodatus, other ways called Deus dedit, and governed three years, and three days: He made an ordinance, that no man should marry the woman, to whom, or with whom he had been witness in Baptism, because this was counted Spiritual consanguinity. This was an undoubted note of the Antichrist, to make laws in the matter of marriage not agr •… eable to the law of God. Manie do write, that he cured a leprous man with a kiss: But from this time forward let us beware 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 to give hasty credit to miracles, which are brought in for none other cause, but on •… ie to confirm a lying doctrine: and in holy Scripture they are called 〈 in non-Latin alphabet 〉 , that is, miracles of lies.

To him succeeded B •… nifacius the fifth, and ruled five years and ten months: he made a constitution, that no man who ran for safe •… e to a religious place, should be drawn out of it by violence, how grievous soever his offense had been: A law Antichristian indeed, and much impairing the authority of the civil Magistrate.

Honorius the fi •… st succeeded to Boniface the fifth, and ruled 12. years, 11. months, and 17. days: he was insected with the heresy of the Monothelites, and was damned in the sixth general Council assembled in the days of the Emperor Constantine Pogenatus, and hath been touched in the Treatise of succession.

To him succeeded Seuerinus the first, and continued 1. year, 9. months, and 11. days: He was confirmed in his Popedom by Isacius Exarche of Italy: for at that time, the election of the Clergy, and consent of the people, was not much set by. Isacius also spoiled the treasures of the Church of Lateran, being offended with this that the Church treasures were so rich, and that they bestowed nothing to the support of Soldiers who were in great neces •… itie.

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

Theodoretus the successor of John the fourth, was the son of Theodorus Bishop of Jerusalem. If the Roman Church so much detested Marriage in the persons of men in a spiritual calling, how came it to pass that they admitted Theodoretus to be Pope, who was the son of a married Bishop? H •… e •… uled 6. year •… s, 5. months, and 18. days. He excommunicated Pyrrhus Patriarch of Constantinople for the heresy of the Monoth •… lites: but after the death of the Emperor Heraclius, Pyrrhus returned from Afric, where he had remained a space in banishment, he came to Rome, recanted his error, and was absolved from excommunication: but like unto a dog he returned again to his vomit, and was excommunicate of new again by Theodoretus: but Pyr •… hus was slain by the Senators of Constantinople before he was possessed into his former dignity, as partaker of the vile treason intended by Martina and Heracleonas her son against Constantine the son of the Emperor Heraclius.

After him succeeded Pope Martinus, and governed 6. years, 1. month, & 26. days: he sent Ambassadors to Paulus Patriarch of Constantinople, exhorting him to forsake the error of y ^e Monothelites: but he misused the messengers the more confidently, because he saw y ^e Emp. Constance altogether addicted unto the heresy of y ^e Monothelites. Martinus on y ^e other part, assembled a Council at Rome of 150. bishops, wherein he renewed the excommunication of Syrus B. of Alexandria, Sergius & Pyrrhus bishops of Constantinople: likewise, he excommunicated Paulus bishop of Constantinople, for y ^e error of y ^e Monothelites. The Emp. Conslans highly offended against Martinus, sent first Olympius the Exarche of Italy, either to take Pope Martinus prisoner, or else to kill him: but his attempts were frustrate not without a miraculous work of God, as Platina recordeth. And afterward he s •… nt Theodorus Calliopas, who under pretence of friendship came to salute the Pope, & cast him in bands, and sent him to Constantinople, where Constance the Emp. caused his tongue to be cut out, and his r •… ght hand cut off and banished him to Che •… souesus Po •… ti. The chair of Rome was vacant for the space of fourteen months, because they had no certainty of the time of the death of Pope Martinus.

Next unto him, Eugenius the first was chosen Pope, and governed two years, and nine months: He was the first that made an ordinance, that bishops should have prison-houses for correcting the enormity and contumacy of the Clergy: so that by degrees bishops are encrouching upon the authority of the civil Magistrate.

After him succeeded Vitalianus the 1. he continued 14. years, and 6. months in the Popedom: to y ^e singing of Psalms in the Church by viue voice, he added Organes. This was not an ancient custom in the Christian Church, but a novelty invented by Vitalianus.

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

Donus or Domnus, his successor, ruled five years, & ten days: he reduced the Church of Rauenna, after long reluctance, to the obedience of the chair of Rome. It is to be noted, that all the time they were not subject to the Bishop of Rome, they were called by the Romans 〈 in non-Latin alphabet 〉 , so bent were they to vindicate all declining from their authority with opprobrious names of Heresies imposed to the decliners thereof.

Ag •… ho, successor to Donus, ruled 2. years, 6. months, and 15. days: of whom Platina writeth, that he cured a leprous man with a kiss, as Pope Deus dedit had done before. In his time Constantine Pogonatus Emperor, gathered the sixth general Council at Constantinople, wherein the heresy of the Monothelites was condemned, and Macarius Patriarch of Antiochia, for his obstinate persevering in that error, was excommunicate: and Theophanius, some time an Abbot, was placed in his rowne. But this I remit unto the own place. The epistle of Agatho written to the 6. general Council, is full of Antichristian pride, wherein he aff •… meth, that the chair of Rome never erred, and that it cannot err: that every soul, that is to be saved, must profess the Roman traditions, and all the constitutions of the Roman Church are to be received as if they had been delivered by the divine voice of Peter. Likewise, he damned the marriage of men in spiritual calling: he commendeth the Mass impudentlie alleging a writing of Chrysostom concerning the Mass, whereas in all the writings of Chrysostom this word of the Mass is not to be found.

After Agatho, succeeded Leo the second, who continued only ten months, and seventeen days: He was the first author of the kissing of the Pax.

To him succeeded Benedictus the second, and ruled 10. months, and 12. days only. In his days Constantine Pogonatus Emperor, ordained, that in time to come, the consent of the Emperor, and Exarche of Italy, should not be expected, but he whom the Clergy and people did elect, should forthwith be counted the Vicare of Christ. In so doing the Emp. very vnaduisedlie put an hurtful weapon into the Popes hand. whereby the estate of the Empire was encombered, and hurt afterward.

Johannes the fifth, his successor, continued not above one year and nine days.

And Conon the first, the successor of John the fifth, ended his course after the issue of eleven months, and three days.

After the death of Conon the election of the Pope was like to be decided by weapons, rather than by suffrages & votes: some favored Theodorus, others promoued Paschalis: and neither of the parties would yield to the other. In end, the people thought expedient to reject them both, and to choose some third person to the Popedom: So they elected Sergius the first, and carried him upon their shoulders to the Church of Lateran. In his time Justinian the second gathered a Council at Constantinople, to perfect and finish the work which his father had begun. Sergius refused to subscribe the Acts of the sixth general Council, albeit his Ambassador, who was present at the Council, had subscribed them. Of the consecrated Hostie, he ordained one part to be put into the Chalice, to represent the body of Christ, which was risen from death: another part to be eaten, to represent the body of Christ walking upon the earth: the third part, to be laid upon the Altar until the ende of the Mass, to represent the body of Christ lying in the Sepulcher. He gou •… rned thirteen years, eight months, and 24. days.

COncerning the Patriarchs of Constantinople, in this Century little mention is made of them, because for the most part, they kept not the right Faith, but were entangled with heresy. After Cyriacus, Thomas, and Johannes, and constantinus, succeeded, whose faith (as unspotted with any blame of heresy) hath an honest testimony in Church rolles, called Sacra diptytha. Sergius, Pyrrhus, and Paulus, were miserably infected with the heresy of the Monothelites. Pyrrhus once recanted his heresy, and was absolved from excommunication by pope Theodorus: but he returned incontinent again as a dog to his vomit. Pope Theodorus whē he excommunicated him the second time, used a new & insolent form of doing, the like whereof was never heard at any time before: for he infused some drops of y ^e consecrated cup into ink, & writ a sentence of cursing against Pyrrhus. Paulus also obtained at the hands of the Em. Constance, edicts to be affixed in diverse places, whereby all men should be compelled to subscribe the error of y ^e Monothelites. After them Petrus & Theodorus, albeit they maintained not y ^e fore-mentioned heresy with so high and proud attempts as others had done, yet they were addicted unto it. Georgius, successor to Thcodorus, in the 6. general Council, had defended y ^e error of y ^e Monoth but when he was clearly refuted by testimonies of Scripture, & by places cited out of y ^e Fathers, he yielded, & embraced the true faith. Callyni •… us ministered under y ^e reign of Justinian 2. who demolished a Church near approaching to his palace, & built an house of presence, wherein y ^e people might cherish y ^e Em. Callinycus was compelled to consecrate the house by prayer: but in regard he was enforced against his heart to pray, he made his prayer short, in this manner, Giorie be to God, who patiently comporteth with us, both now, & forever, Am •… n. For this cause Justinian hated Callynichus, & whē he returned back again from his 10. years banishment, he caused y ^e eyes of Callyn. to be put out, & sent him to Rome, there to remain in banishment.

IN Alexandria, before the Saracenes (under the conduct of Mahomet) conquered y ^e country of Egypt, few of note & mark were to be found in that chair. After Eulogius Johannes scribo continued in office only 2. years. After him Johannes Eleemosynarius is highly commended for his liberality toward the poor. Cyrus his successor was an her •… tique, following the error of the Monothelues. He paid tribute to the Saracenes but when the Em. Heraclius wearied of the payment of tribute, then all the country of Egypt was possessed by the Saracenes: which incursion of the Mohammedans, albeit it cutted not off the personal succession of the patriarches of Alexandria, yet it obscureth the clear notice of their succession unto us, who are far distant from them.

IN Antiochia Anastasius Sinaita is found to have been bishop of Antiochia, in the days of the Emperor Phocas: He obtained this name to be called Sinaita because he had macerated himself with long fasting, and with hard exercises of an heremiticall life upon mount Sina, anno 610. he was slain in a seditious commotion, stirred up by the Jews, who dwelt at Antiochia, who slew many other Christians: but they uttered great cruelty, joined with vile inhumanity, against Anastasius, in whose mouth they cast the very excrements of his own body, as the MAGDEBVRG history recordeth, citing the testimony of Nicephorus. After him another of that same name called likewise Anastatius, succeeded, & was B. of Antiochia: he was a Syrian, a man of a subtle spirit, who circumuened y ^e Em. Heraclius: for at y ^e Em. command he subscribed the decrees of y ^e Council of Chalcedon, only simulately, & for desire of preferment: but after he had subscribed, that two natures personally united were to be acknowledged in Christ, he demanded of y ^e Em. what he thought of the will & operation of Christ, whether was two willes & operations in Christ, or one will, and one operation only? The Em. troubled with y ^e nou •… lty of the question, consulted with Sergius B. of Constantinople, who returned this answer to the Em. that one will & one operation was to be acknowledged in Christ. The Em. Heraclius being circumuened by false & deceitful teachers, was ashamed to forsake that opinion, which he had once condescended unto. So this heresy of the Monothelites took deep root in the East, until y ^e time that God punishing y ^e contempt of his truth, suffered y ^e Saracenes, with their blasphemous Mahometon doctrine to be universally over-spread in the East. To Anastatius succeeded Macarius, a most obstinate defender of the heresy of y ^e Monothelites: for the which cause he was both excommunicated and deposed in the sixth general Council, and Theophanius, an Abbor in Sicily, was made bishop of Antiochia. After him are reckoned Petrus, Thomas, and Johannes, without any further discourse, except a bare commemoration of their names.

THE Church of Jerusalem in this age was pitifullie defaced, as lying nearest to the incursions of strong enemies, both Persians and Sa •… cenes. Zacharias Bishop of Jerusalem was carried captive by Cosroes king of Persia, and remained a prisoner for the space of fourteen years. In ende he was restored to his former dignity, at that time when the Emperor Heraclius overcame Cosroes in war-fare, and recovered the Cross of Christ again, which the Persians had spoiled, and taken out of Jerusalem. This came to pass in the year of our Lord 624.

To Zacharias succeeded Sophronius, of a Monk: He was made Patriarch of •… erusalem: He lacked not his own commendation in the sixth general Counce •… l, as one who kept the true Faith inuiolablie : He was present in Jerusalem when Haumar Prince of Saracenes entered into the Town and Temple: and he was a beholder of the last desolation of the Church in that Town.

CHAP. III. OF HERESIES.

I N this age, partly through the malice of Satan, and partly through the power of the wrath of GOD, punishing the contempt of his truth, Heresies did mightily abound: for the heresy of Arius began to revive again, and many of the Kings of Lombardis were addicted unto it: in special, Rhotaris, the son of Arioaldus, who appointed, that in every Town of Lombardie there should be two Bishops, having equal authority, the one a Catholic bishop, the other an Arian. In Scotland and England the heresy of Pelagius was renewed, as Bed •… testifieth. The Monks of Syria propagated the heresy of Nestorius, as Platina recordeth in the life of Donus the first. The heresies of Seueritae, Aphartodotitae, Momphysitae, Acephali, Theopafcitae, Iacobitae, Armenii, all were Eutychian heretics, differing one from another in some ceremonies, in absurdity of speeches, in authors whom they principally admired and followed, in places where the heresy chiefly increased, & in their carriage, Likewise Staurolatrae were Eutychian heretics: but the worshipping of the Cross was a note distinguishing them from other heretics of their own opinion. Priscillianistae were heretics who borrowed absurd opinions from Samosatenus and Photinus, from Cerdon and Marcion, and from the Manicheans: but all these ancient errors were sufficiently refuted in ancient times.

The heresy of the Monothelites, was a branch of the heresy of •… tyches, by a secret •… and crafty connoye, insinuating it self in credit again after it was condemned in the Council of Chalcedon. The authors of this heresy were Sergius, Pyrrhus, and Paulus, Patriarchs of Constantinople, and Macarius Patriarch of Antiochia, Cyrus Patriarch of Alexandria, Petrus bishop of Nicomedia, with many others They denied not directly the two natures of CHRIST personallie united: but only they affirmed, that after the union of the two natures, there was only one will and one ope •… tion in CHRIST: Whereas the holy Scriptures attribute unto CHRIST, as He is man. the action of sleeping: and to CHRIST, in respect of His divine nature, the action of compescing and calming the rage and stormy tempest of blowing winds, and swelling Seas. This heresy was damned in the sixth general Council, as we shall hear (God willing) in the own place.

CHAP. IIII. OF COVNCELS.

I N the year of our LORD 607. and under the reign of the Emp •… rour Phocas, a Council was assembled at Rome, of s •… uentie and two Bishops, thirty Presbyters, and three De •… cons. In this Council the priui •… edge of supremacy given by Phoca •… to the Roman Church, was published. Likewise, it was ordained, under pain of cursing, That during the life-time of a Bishop no man should talk of the election of another, That no man by largition of money should purchase unto himself a spiritual office, and, That no man should consult concerning the election of another Bishop or Pope before three days were expired, after the death of the detunct: & that the Bish. should be elected by 〈◊〉 Clergy & people, & their election should be ratified by the Magistrate of the city, and the Pope: by these words, volu •… us & jub •… mus, that is, We will, and we command: otherwise the election shall be void, and of none effect.

Boniface the fourth gathered another Assembly in the eight (that is, in the last) year of the reigre of Phocas: wherein he gave power to Monks to preach, to minister the Sacraments, to hear confessions, to bind and loose: and as •… ociated them in equal authority with the Clergy.

Bracara or Braecara, vulgarlie called Braga, is a town in •… ortugall. In the year of our Lord 610. and under the reign of Gundemarus, king of Goths, reigning at that time in the country of Spain, assembled some Bishops of Gallicia, Lusitania, and of the Province called Lucensis of old. It was ordained, That every Bishop should visit the Churches of his Diosie, and see that Baptism was duelie ministered, and that Catechumen twenty days before their baptism should resort to the purifications of Exotcismes, and should be instructed in the knowledge of the Apostolic Symbole, and that the people should be exhorted to beware of Idolatry, Adultery, Murder, Pe •… jurie, and all other deadly sins.

That Bishops should not lift up the third part of 〈◊〉 oblations of the people, but that it should remain in 〈◊〉 paroche Church, for furnishing light and for repairing the fabrike of the Church: and that the Bishop should compel none of the Clergy to attend upon him in servile works.

That bishops, for ordination of the Clergy, should receive no rewards.

That neither a little balm, nor yet the price thereof, should be exacted from the people for their baptism, in any time to come, lest they should seem (with Simon Magus) to sell the gift of God for money.

That bishops, before the dedication of Churches, shall see a charter containing a sufficient maintenance for them who shall serve in the Church, and for a substantial furniture of lights thereunto.

A Church built for gain, & contribution of the people, redounding to the vantage of the builder, shall not be consecrated.

Parents, who are poor & present their children to baptism, if they offer anything voluntarily, it shall be accepted: but they shall not be compelled to pay anything, neither shall a pledge be required from them, lest poor people fearing this, with-hold their children from baptism.

If any of th •… Clergy be accused of fornication, let the accuser prove his accusation by 2. or 3. witnesses, according to the precept of the Apostle, cls let the accuser be excommunicate.

That M •… trapolitane Bishops shall signify to others of the Clergy the time of theobseruation of Easter, or Pashe day: and the Clergy, after the reading of the Gospel, shall in like manner intima •… e the day unto the people.

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

In the year of our Lord 613. assembled in a Town of France called Altissidorum, otherwise, Antissidorum, vulgarlie, Auxerre, a number of Abbots and Presbyters, with one bishop, and three deacons. In this Council they damned sorcery, and the seeking of consultation at sorcerers, in the first, third, fourth and fifth Canons: Whereby it appeareth, that sorcery hath been in frequent use in France. Manie superstitious constitutions were set down in this Synod, concerning the number of Masses, prohibition of tasting meat before Mass, concerning burial, prohibition of baptism before the festiuitie of Easter day, except upon necessity, and fear of approaching death, prohibition of Matrimoniall copulation with their own wives, to presbyters and deacons after their blessing and consecration, with prohibition of marriage also to the widows of the defunct presbyters, deacons, or sub-deacons: this was a yoke of Antichristian subjection indeed. Brother and sisters children are forbidden to marry.

It is not lawful for a presbyter to sit in judgment when any man is condemned to death.

It is not lawful for a Clergy man to cite another of the Clergy before a secular Judge.

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

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

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

It is not lawful for a presbyter in banqueting time to sing or dance.

Manie Canons, to the number of 45. were concluded in this Council: but I have determined not to over-lade a little book with commemoration of an heap of unprofitable, unnecessary, and superstitious Canons.

In the year of our Lord 364. and in the 24. year of the reign of the Emp. Heraclius, a Council was gathered in Hispalis a town of Spain, vulgarly called Civil la grand. It was gathered by Isidorus B. of Hispalis, at the command of king Sisebutus, who was both present and President in this Council. For two principal causes was this Synod convened: namely, for suppressing the heresy of 〈 in non-Latin alphabet 〉 , which was a branch of the heresy of Eutyches: secondly, for decision of questions which arose amongst bishops concerning the marches and bounds of their diocesis, with some other Ecclesiastical causes. They had 13. Sessions or meetings, as is declared, 2. Tom. Concill.

In the first action Theodulphus bishop of Malaca, complained, that by injury of wars, an ancient paroch Church was separated from his town, and possessed by others. It was concluded, that he should be repossessed again into his ancient priueledges, & that prescriptiō of time should have no place, if it were known that hostility and war-fare had hurt a man in his rights.

In the second Session, the controversy betwixt Fulgentius, bishop of Astigita, and Honorius, bishop of Corduba, concerning the marches of their dioceses, was debated: and men were chosen to visit the bounds, and to decide the controversy.

In the third Session compeared Cambra, bishop of Italica, a Town of the province of Spain, of old called Baetica: he complained against one of his Clergy, named Passandus, y ^t he being brought up from his infancy in y ^e Church of Italica, yet had fled without any just cause to Corduba. It was ordained, that whosoever fled from his own Church unto another, should be sent back again, and should be thrust into a Monastery, and should be deuested of his honor for a time, to the end, that y ^e sharpness of Discipline might correct the licentious liberty of vaging and wandering.

In the 4. Session, it was complained, y ^t some were consecrated to be Levites in y ^e Church of Astigita, who had married widows: This ordination was annulled: and it was ordained, that none of these Levites should be promoted to the honor of a Deacon.

In the fifth Session, a Deacon of the Church of Agabra, complained of the ordination of three persons in that Church: one was ordained to be Presbyter, and two to be •… euites. The bishop, being blind, laid his hands upon them, but one of the Presbyters pronounced the blessing: Now the Presbyter who had pronounced the blessing, was dead before the Council of Hispalis, therefore they remitted him to his own judge: but the three persons afore-said admitted to Church-offices, they deposed them from their offices, as persons unlawfully admitted.

In the sixth Session, it was found, that Fragitanus, a presbyter of the Church of Corduba, was moste vnjustlie both deposed and banished by his bishop. For remedy, that the like mis-order should have no place in time to come, it was statuted and ordained, That a bishop, without advise of his Synod, should not presume to depose a presbyter.

In the seventh Session, Chore-episcopi and Presbyters are debarred from the high priueledges of the Episcopal office: namely, from the consecration of presbyters, of holy Virgines, Churches and Alt •… rs from laying hand upon men converted from heresy, and conferring unto them the holy Spirit, from making of Chrism, and signating with it the fore-heads of them who are baptized, from absolving publikelie in time of Mass any penitent person, and sending testimonials to foreign partes, called Formatae epistolae: and finally, from baptizing, consecrating the Sacrament, blessing the people, and teaching them, receiving penitentes when the bishop was present. Now the ground of all these prohibitions is not brought out of holy Scripture, but from the authority of the Apostolic chair. Earlie began the Antich •… ist to establish an Hierarchy in the Church, which neither Christ, nor His Apostles, had commanded.

The eight Session entreated concerning Helisens, a servant, whom the bishop of Agabra had set at liberty, and he on the other part abused his liberty, so far, that he pr •… sumed by Magicall Arts to cut off the bishop, who had been so beneficial unto him: he was ordained to be redacted again to his former servile estate, that he might learn obedience to his superiors by the heavy yoke of servile subjection.

In the ninth Session, it is forbidden, that bishops should have Leke-men to be masters of their house, but oneli •… some of their own Clergy should be dispensators of their household affairs, because it is written, Thou shalt not plow with an Ox and an Ass together. By the way mark, that nothing was so miserably abused at this time as testimonies of holy Scripture.

In the tenth Session, the Monasteries latelie built in the B •… tike province were allowed, and confirmed.

In the eleu •… nth Session, the Monasteries of Virgines are recommēded to the over-sight of the Abbot governing the Monastery of Monks, with caueates, that all appearance of evil should be prouidentlie eschewed.

In the twelfth Session, one professing the heresy of Acephali compeared, who denied the distinction of two natures in Christ, and affirmed, that the divinity of Christ did suffer upon the Cross: but he was seriously dealt withal, and convicted by testimonies of holy Scripture and Fathers, so that he renounced his heretical opinion, and embraced the true Faith, and the whole Council gave praise and thanks unto God for his conversion.

I •… the thirteenth Session, there is a prolixe refutation of the opinion of those who supponed, that the two natures of Christ were confounded, and that the divinity suffered. Isidorus seemeth to be the compiler of this Treatise, against Ac •… phali, given in to the Counc •… ll of Hispalis: and many do think, that he collected into one volume the Councils that preceeded his time: for he was a man more learned than his fellows in his days.

IN the year of our Lord 639. and under the reign of Sisenan •… , king of 〈◊〉 , by the kings commandment, moe than 70. bishops and p •… esbyters were conuened in the town of 〈◊〉 upon occasion of diversity of Ceremonies and Discipline in the country of Spain.

First they set down a short confession of the true Faith, which they ordained to be embraced and kept.

Secondly, that there should be an uniform order of praying, singing of Psalms, solemnities of Masses, Even-song-service, throughout all Spain and Gallicia, like as they all professed one Faith, and dwelt in one kingdom, lest diversity of ceremonies and rites should offend ignorant people, and make them to think that there was a schism in the Church.

It was statuted and ordained, That at least once in the year, provincial Councils should be assembled: and incase any controversy should fall out in matters of Faith, a general Council of all the provinces of Spain should be assembled. Here let the judicious Reader mark, that in process of time almost all things are subject to alteration and Councils, of old called National, now abusiuelie begin to be called General. The order of incomming of bishops to the Council, and sitting in the first place, and of the presbyters after them, and sitting in a place behind the bishops: and of deacons, who should stand in presence of bishops and presbyters, is described at length in the third canon.

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

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

It was statuted and ordained, That upon fryday immediately preceeding Easter day, the doctrine of the suffering of Christ, of repentance, & remission of sins, should be clearly taught unto the people, to y ^e end, that they being purged by remission of sins, might y ^e more worthily celebrate y ^e feast of y ^e Lord's resurrection, and receive the holy Sacrament of the Lord's body and blood.

The custom of putting an ende unto the fasting of Lent, upon fryday at nine a clock, is damned, because in the day of the Lord's suffering the Sun was covered with darkness, and the elements were troubled: and for honor of the Lord's suffering that day should be spent in fasting, mourning, and abstinence: and he who spendeth any part of that day in banqueting, let him be debarred from the Sacrament of Christ's body and blood on Pashe day.

That the Tapers and Torches, which shined in the Church in the night preceeding the day of the resurrection should be solemnly blessed, to y ^e end, that the mystery of y ^e holy resurrectiō might be expected with consecrated lights. Such voluntary service invented by the brain of man, had great sway at this time.

That in the daily Church-service the Lord's prayer (vulgarly called Pater noster) should be rehearsed, because it is usually called Oratio quotidiana, that is, a daily prayer.

That Alleluiah be not sung in time of Lent, because it is a time of mourning, and humiliation, until the days of resurrection be celebrated, which is a time of joy and gladness.

That after the Epistle a part of the Gospel should be read.

That Hymns and spiritual songs, not contained in holy Scripture, may be sung in the Church.

The song of the three children shall be sung in all the Churches of Spain and Gallicia.

In the ende of Spiritual songs it shall not be simply said, Glory to the Father, & to the Son, &c. but, Glory and honor to the Father, and to the Son, & to the H. Spirit to the end, that hymns sung in earth. may be correspondent to the song of Elders in Heaven, 〈 in non-Latin alphabet 〉 , Apocal. 4. 11.

In Responsories, if it be a matter of gladness, the ende shall be, Gloria, &c. and if it be a matter of sadness, the ende shall be, Principium, &c.

The book of the APOCALYPS of Saint John, is declared to be a book of Canonicke Scripture, and to be preached in open audience of the CHURCH betwixt EASTER and WHITSONDAY.

It is forbidden, that the holy Communion should be celebrated immediately after the saying of the Lord's Prayer: but let the blessing be first given, and then let the Priests and Levites communicate before the Altar, the Clergy within the Quiere, and the people without the Quiere.

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

Let Levites be of the age of 25. years before their admission, and presbyters of 30.

Let bishops be unreprovable, according to the precept of the Apostle, 1. Tim. 3.

Let bishops not only have the testimony of a good conscience in the sight of God, but also the testimony of an unreprovable conversation amongst men.

Presbyters and Levites, whom infirmity of old age permitteth not to abide in their secrete chambers: yet let them have witnesses of their honest conversation in their shoppes, and remaining places.

Youthhood is prone and bent to evil: therefore let them who are young, be all brought up in one conclaue, under the instruction and government of some well approved Senior. But they who shall be found lascivious and incor •… igible, let them be thrust into a Monastery, to the end, that stricter discipline may correct the proud minds of insolent youthes.

Seeing that ignorance is the mother of all errors, it becometh presbyters, who have undertaken the office of teaching, continually to meditate upon holy Scripture, according to the words of the Apostle, T •… ke h •… ede to reading, exhortation, and doctrine, 1. Tim. 4. for by meditation of holy Scripture, and the Canons of the Church, men are made able to instruct others in knowledge, and in precepts of good manners.

Presbyters shall receive from their own bishops an official book, to the ende, that through ignorance they do nothing amiss, neither in celebration of the Sacraments, nor in their Litanies, nor in their form of coming to Councils.

When presbyters and deacons are admitted to their offices, they must vow chastity, and bind themselves to their bishops, to lead a continent life: and after such profession, let them retain the discipline of an holy life.

A bishop, presbyter, or deacon, who shall happen to be unjustly deposed if they be found innocent by the trial of the Synod, let them be restored to their former dignities before the Altar, by the hands of bishops in this manner, If he be a bishop, let him be restored to his Orarium, with Staff and Ring: If he be a presbyter, to his Orarium and Planeta: If he be a deacon, to his Orarium and Alba: If he be a sub-deacon, to his Plate and Chalice: and other orders let them receive in their restitution that which was given unto them in their ordination.

If any of the Clergy be found to have consulted with diuiners and sorcerers, let him be deposed from his dignity, and be thrust into a Monastery, to make continual penance for his sacril •… dge.

Church-men, who dwell in the borders cōfining to a nation that is under hostility with their own country, let them neither receive from the enemies of the country, nor direct any secret message unto the enemies.

If any Church-man sit in judgment, or be judge in a sentence of blood, let him be deprived of his dignity in y ^e Church.

Let bishops have a care of such as are oppressed, to reprove the mighty men who oppress them: and if the word of wholesome reproof profit nothing, let them complain to the king, to the ende, that by regal authority impiety may be subdued.

Seeing avarice is the root of all evil, let bishops so govern their dioceses, that they spoil them not of their rightes: but according to the determination of anteriour Councils, let them have the third part of Oblations, Tithes, Tributes and Cornes: the rest let it remain unto the Paroches free, and untouched.

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

A Church newlie built, shall appertain unto that bishop, in whose diosie it is known that spiritual conuentions have been kept.

A Bishop shall visit yeerelie all the paroches of his diosie: and incase he been impeded by infirmity, or by weighty business, he shall appoint faithful Presbyters and Deacons, to take inspection of the fabric of the Churches, and of their rentes.

Whatsoever reward a Prelate promiseth to a man who under-taketh any work tending to the utility of the Church, let him faithfully perform his promise.

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

The Deacons are decerned to be inferior to Presbyters.

Let the Levites be content to be clothed with their ORARIVM only upon their left shoulder, and not upon their right shoulder: and let it nei •… her be beautified with colors, nor with gold: PLATINA in the life of ZOSINVS, calleth it LINOSTIMA.

Let Clergy-men have the upper-moste part of their heads bare and shaven, and the lower-part rounded, not following the example of the Readers of GALLICIA, who did shave onehe a little of the upper-moste-part of the hair of their head: conforming themselves, in so doing, to the custom of some Heretics, which dishonor is to be removed from the Churches of Spain.

No strange women shall cohabite with Church-men, only their mother, or sister, or her daughter, or fathers sister, may dwell with them, amongst which persons the bands of nature permitteth not to suspect any sin, according to the constitutions of ancient Fathers.

Some of the Clergy, who are not married, are entangled with the forbidden lust of strange women, let the bishop separate them, sell the women, and redact the men infected with their lust, for a space, unto penance.

If a man of the Clergy marry a wife, or a widow, or a deuorced woman, or an harlot, without advise of his bishop, let the bishop separate them again.

Clergy-men, who have clothed themselves with armor voluntarily, and have gone to war-fare, let them be deposed from their office, and be thrust into a Monastery, there to remain all the days of their life.

Church-men, who are found spoiling the sepulchers of persons departed, let them be deposed, and be subject unto three years penance.

By the commandment of king Sisenandus, Churchmen are eximed from all public indictiōs & labors, to y ^e end with greater liberty they may attend upon spiritual service.

Let bishops have some of their own Clergy to be rulers of their house-hold-affairs, according as the Council of Chalcedon hath ordained.

A man is made a monk either by his parents devotion, or by his own profession: but whether he be embarked into the Monastike life, the one way or the other, there is no regress again unto a seculare estate.

Persons of the Clergy, who are desirous to enter into a Monasteri •… , and to lead a comtemplatiue life, let not their bishops hinder the purpose of their mind because they have intention to enter into a better trade of living.

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

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

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

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

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

Widows, who have put on a religious habit, and vowed chastity, if they marry, they have damnation, according to the words of the Apostle, 1. Tim. 〈◊〉 . 12.

Jews are not to be compelled to receive the Christian faith: but these who already by constraint have received it in the days of the noble king Sisebutus, seeing they have been already partakers of our Sacraments, let them be compelled to persevere, lest the Name of the Lord Jesus be blasphemed, and the faith, which they have embraced, be counted vile and contemptible.

They who receive bribes and rewards from the Jews, to cloak their ungodliness, and to foster them in their infidelity, let them be accursed, and counted strangers from the Church of Christ.

Jews, after their conversion to the Christian faith if they be found to have circumcised their sons or servants: by the commandment of the moste religious king S •… senandus it is ordained, That the circumcised children of the Jews, shall be separated from the fellowship of their parents, and the s •… ruants shall be set at liberty, for the injury done unto their body by circumcision.

Jews, who are punished to the death for any contempt done by them against CHRIST after their baptism this punishment shall not prejudge their children from right to enjoye their goods, if they be faithful, because it is written, The son shall not bear the iniquity of the father, Ezech. 18. 20.

Let not Jews, after their conversion, haunt the company of other superstitious Jews, as yet addicted to the abolished law of ceremonies, lest they be perucrted: if they transgress this ordinance, such of them as have professed Christianity, shall be given in service to Christians, others shall be appointed to be publicly scourged.

Jews, who have married Christian women, if they will not embrace Christian religion, let them be separated from their wives company, and let the children be brought up in the faith of their Christian mothers.

Jews, who have once professed Christian faith, and have sliden back again from it, shall not be admitted witnesses before a Judge, albeit they profess themselves to be Christians, because like as their faith is suspected, so in like manner their human testimony is to be doubted of.

Let no Jew be preferred to any public office.

Let no Jew presume to buy a Christian servant, which if he do, the servant shall be taken from him, and shall be set at liberty.

Bishops, who have not benefited the Church by any proper donation of their own goods, they should not empouerish their Church, by setting at liberty Church servants, which thing if he presume to do, his successor shall reduce those servants again to the possession of the Church, whom iniquity, without any just right hath absolved.

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

He who hath augmented Church-rentes, either by conferring, or acquiring some augmentation unto it, hath some liberty to set Church-servants at liberty, providing always, they abide under the patrocinie of the Church.

Because the patronage of the Church never dieth, let those servants, whom the Church hath set at liberty, and their posterity, be obedient unto the Church, and depend upon their patrocinie. If they be unthankful, let their liberty be forfeite, and let the Church defend them from all insolency and wrong.

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

In ende, earnest supplications are ordained to be made to God, for preservation of king Sisenandus, and the nation of the Goths: and many Anathems are pronounced against them who shall presume to violate the oath of alledgeance made to the king. In ende the Acts of this Council are subscribed by Isidorus, bishop of Hispal •… , and other seventy bishops.

IN the first year of Chintilla, king of the Goths, and about the time of the reign of the Emperor Heracleon, convened with Eugenius, bishop of Toledo, other twenty bishops. In this Council nothing was entreated, except a mandate was given concerning the yearly Litanies that should be made three days immediately following the Ides of December, and if the Lord's day interueened, then these 3. days Litanies should be deferred, until the beginning of y ^e next week. In these 3. days pardon for sins should be humbly begged at the hands of God with tears. The rest of the ordinances of this Council appoint supplications to be made to God for preservation of the king and his children: and that they shall be accursed, who dare presume to suite the kinglie authority, without the consent of the whole country of SPAINE, and the Nobility of the nation of the GOTHES: and that no man shall rail upon the king, or lie in wait for his life,

IN the year of our Lord 652. or as others reckon 650. Pope Martinus gathered a Council at Rome, of moe than 100. Bishops. The error of the Monothelites, obstinately defended by Paulus, bishop of Constantinople, was the occasion of this Council, together with the impious edict of the Emperor Constance, set out in favors of the heresy of the Monothelites. In this Council, over and besides an ample confession of faith, many decrees and constitutions were made, all tending to damn those who denied either the Trinity, or the divine unity in the divine nature, or the manifestation of the second person of the Trinity, and his suffering in the flesh, or the perpetual virginity of the Lord's mother, or the two natiuities of Christ, one before all times, and another in time by the operation of the holy Spirit, or the conformity of Christ to us in all things, sin excepted, or the distinction of the two natures after the ineffable unity, or the distinction of willes, and operations in Christ. In like manner, all were damned who made opposition to the five preceeding general Councils. In particular, Theodorus of Pharatrita, Cyrus of Alexandria, Sergius Pyrrhus, and Paulus bishops of Constantinople, were damned, as patrons and obstinate defenders of the heresy of the Monothelites. There is more fr •… quent mention of Fathers, than of Scriptures in this Counc •… ll, a perilous example to the posterity.

IN the year of our Lord 653. and in the third year of Chintill •… , King of Goths in Spain, the 6. Council of Toledo was assembled, of 52. bishops, Eugenius b. of Toledo being president. The occasion seemeth to have been the renovation of old heresies, & contradiction to preceeding Councils. After a confession of the Faith, Litanies are ordained to be said, as was appointed yeerelie for preservation of the King.

It was ordained, by the aduis •… of the Council, with consent of the King & his Nobles, That no man should be tolerated to dwell in y ^e kingdom of Spain, who did not profess y ^e true Catholic faith & y ^t kings in all time to come before they were placed in their royal seat, should be bound by y ^e obligation of a solemn oath, to interpone their authority y ^t this act might be obeyed: Otherwise, let the King, refusing to put this act in execution, be counted accursed, and be a faggot of the flames of everlasting fire. What Fe •… dinandus, king of Spain, did, in driving out of his dominions, the Jews, and the Saracenes, some allege, that it was done upon the ground of this act: but now it is not a fit time to examine that question.

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

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

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

The seventh Canon is a renewing of the 54. Canon of the 4. Council of Toledo.

A married man, who voweth chastity in time of sickness, if he recover health, and have not the gift of continency, let him cohabite again with his wife: but if she die, he is debarred from the second marriage, which notwithstanding is permitted to the wife if she have not vowed. This Canon is not set down by precept and commandment, but permissively through indulgence, and a consideration of human infirmity.

Servants, whom the Church hath set at liberty, when one Prelate dieth, and another succeedeth, they are bound to renew the charters of their land which they possess, else their charters shall be void, and of none effect, if they be not renewed within the space of a year next after the election of the new Prelate.

The children of them whom the Church hath set at liberty, if their parents bring them up in learning they shall be brought up in that same Church from which their liberty did arise, and shall serve the Bishop of that Church, always without prejudice of their liberty.

Let no man, upon occasion of an accusation, be punished, unless his accuser be presented: and incase he be a vile and infamous person, let no sentence be given out upon the ground of such accusation, except into an action of treason against the life of the King.

He who hath committed heinous offenses, and fearing punishment, fleeth to the enemies of his country for refuge, let him be excommunicated.

Let young men honor them who are in great credit and favor with Princes: And let Seniors lovingly cherish the younger sort, and present unto them profitable examples of a good conversation.

The 14. and 15. Can. entreat of the reward due to them who are found faithful servants to the King, in whatsoever estate, especially in the Church: and that rentes and lands bestowed upon the Church, shall abide firmly in their possession without revocation.

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

IN the year of our Lord 662. as Functius reckoneth, and in the 6. year of Chindasuvindus, king of Spain, the 7. Council of Toledo was assembled, consisting of 4. Arch-bishops, 30. bisshops, and a great number of presbyters, and me engers from them who could not be present. The occasion of this meeting was Theodisclus bishop of Hispal •… s, a Graecian borne: He had corrupted the books of Isidorus, and dispersed many errors in his Church: and he contended for supremacy with the bishop of Toledo. In this Council Theodisclus was removed from his office. The priority of dignity was conferred to the bishop of Toledo.

In the second Tom of Councils, 6. Canons are referred to this meeting: First Laikes, and men also in spiritual office, are forbid den to attempt anything against the estate of their country, either by sedition or treason.

Secondly, it is statuted and ordained, That incase any man, ministering the Sacrament of the Lord's holy Supper, be hindered by any superuenient sickness, that another shall be ready to finish the work which he hath begun.

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

Fourthly, it is forbid̄, that bishops in their visitation should extorse or oppress the Churches which they visit.

Fifthly, That men enclosed into a Monastery, should first receive instruction in their Monasteries, before they presume to teach others.

Sixthly, a commandment is given, That the bishops in near adjacent places, should be obedient to the bishop of Toledo, and at his commandment they should compear into the town of Toledo.

CAbillonum, vulgarlie called Chalon, is a town in Burgunnie, not far distant from Matiscone. In this town, by the commandment of Clodoucus king of France, convened 44 bisshops. Gandericus bishop of Lions was President, and Landilenus bishop of Vienne. Theodorus bishop of Arls, because he refused to compear before the Council, was suspended from his office, until the next Council.

In this Synod the Canons of the Council of Nice had great allowance. It was forbidden, that two bishops should be ordained in one town: That no man should sell a Christian servant to a Jew: And, that two Abbots should not be chosen to govern one Monastery: That no laboring of the ground, or other secular work, should be done on the Lord's day: with many other canons, coincident with y ^e Canons of other Councils.

IN the days of the Emperor Constantine Pogonatus, and under the Popedom of Agatho, a Council was gathered at Rome, about the question of the willes and operations of Christ: wherein it was decerned, by the suffrages of 125. Bisshops of Italy, France, Lombardie, of the nation of the Goths, of Britanes, and Sclauonians, That two willes and two operations were to be acknowledged in Christ: And the opinions of Theodorus, Cyrus, Sergius, Pyrrhus, and Paulus, defenders of the heresy of the Monothelites was damned. The vaunting words of the letter of Agatho, written to the sixth general Council, wherein he braggeth, that the bishops of Rome never erred in matters of Faith, I lay them aside at this time, for they are false, and untrue, as I have already proved, and shall prove hereafter, if it please the Lord.

IN the year of our Lord 671. and in the fifth year of Recesuvindus King of Goths, the eight Council of Toledo was conuened.

To this Assemblic resorted two and fifty bishops: Great disputation was in this Council, concerning perjury. In ende, it was resolved, That no necessity bindeth a man to perform an unlawful oath: For Herod and Jephthah sinned in making unlawful oaths, but they sinned more grievously in performing unlawful oaths.

Marriage is utterly forbidden to Bishops: and places of SCRIPTVRE are miserably abused to confirm this interdiction of marriage. Be ye holy, as I am holy, 1. Pet. 1. 16. And in another place, Mortify your members which are on the earth, Coloss. 3. 5. Miserable ignorance in this age counteth marriage to be 〈 in non-Latin alphabet 〉 , that is, uncleanness, a member of the body of sin, which the Apostle commandeth to mortify. Yea, and the sub-deacons, who pleaded for retaining of their wives, in regard that in their admission no such condition was required of them, are in moste severe manner interdicted from the company of their wives, or else to be thrust into a Monastery, to suff •… r penance until the last period of their lives.

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

Eating of flesh is forbidden in Lent, for three principal causes: First, Because the forty days of Lent are the tithes of all the days of the year, and the tithes should be consecr •… ted to GOD: Secondly, because that CHRIST, by fasting forty days, expiated the sins of mankind: Thirdly, because it is convenient, that a man, made of the 4. elements, for breaking the ten precepts of the decalogue, should afflict his body four times ten days. Behold the firm arguments whereupon the doctrine of devils in prohibition of meats do lean, 1. Tim. 4.

In the 10. Canon, the virtues wherewith the king shall be endued, who shall be chosen to reign in Spain, are rehearsed.

In the last Canon, the ordinances of preceeding Councils are to be obeyed: and the Jews are to be dealt with according to the acts of the 4. Council of Toledo. Can. 56. 57. 58. 59. and 60. &c.

IN the year of our Lord 673. and in the 7. year of the reign of Rocesuindus king of the Goths, by the commandment of the King, 16 bishops convened in Toledo, and made these ordinances following:

First, That founders of Churches, and bestowers of rentes upon the Church, and their posterity should have a solicitous care, that Church rents be not abused, which misorder if it shall happen to fall out, let complaint be made to the bishop, to the Metropolitan, or to the king of the country.

Founders of Churches, during their life-time, have power to appoint men who shall attend upon the fabric of the Church or Monastery which is built, that it decay not.

If any Church-man bestow any part of Church-rent, under the color of prestation, let the cause be clearly contained in an evidence, or else it shall be void.

Let the goods of the defunct administrator of the Church affairs, be equally divided betwixt his heirs and the Church.

If a bishop build a Monastery, let him not bestow abcue the fifty part of the rent of his prelacy in the charges of building: and incase he build a paroche Church, for honor of his burial place, let him not bestow above the hundredth part of his rent for charges of building.

To the bishop belongeth the third part of rent of every paroch Church in his diosie, and whether he leave that third part to the Church it self, out of which it is up-lifted, or to any other Church, his gift shall stand firm without revocation.

Let no man, under pretence of propinquitie, and because he is heir intromet with the goods of the defunct bishop, without the fore-knowledge and consent of the Metropolitan, and incase the Metropolitan depart this life, let no intromission with his goods be made, without the fore-knowledge of his successor, lest by fraud and deceit the Church be damnified.

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

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

Children, procreated by bishops, presbyters, deacons, &c. shall not only be deprived of the heritage sometime belonging to their parents: but also they shall be mancipated to perpetual service of those Churches whereinto their fathers served. Let the Reader mark, that there is greater business in Councils to procure obedience to one antichristian precept, concerning prohibition of marriage, than to all the ten Commandementes of God's holy law.

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

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

Servants, set at liberty, shall neither marry a woman of the Roman, nor of the Goths blood: and they shall be subject to the Church that set them at liberty: and if necessity compel them to sell lands, let the land be first offered for a competent price to one who ministereth in that Church, from which their liberty did arise.

I •… wes, who are baptized, shall in time of solemn feasts attend upon the bishop of the parts where their dwelling is, to the ende, that he may bear testimony of the integrity of their faith. If this commandment be transgressed, the bishop shall ordain the Jew either to be scourged, or to be subject to such •… bstinence as he thinketh most fit.

In ende thanks being rendered to God for their meeting, and for the unity of their judgementes: and supplications being made to God for the weal of the King Recesuvindus, in soul and body, the Council was dissolved.

IN the eight year of the reign of Recesuvindus king of Goths assembled in Toledo 21. bishops: They decerned concerning the Feasts of the Natiuitie of our Lord, and of the Lord's mother, at what times they should be kept. Punishmentes are appointed for men of the Clergy, and Monks, who are not found loyal and dutiful to the King, and the country: That men unmeet for spiritual offices, should not be intruded into the Church, neither for propinquitie of blood, nor for hope of lucre and gain: That widows, professing a religious order, shall receive an habit convenient for that order: And that women, who depart again from their professed order, shall be punished: That parents shall not render their children to religious orders before they be eighteen years of age. Finally, Protamius bishop of Bracara, being convict of adultery, was removed from his office, and Fructuosus was placed in his room.

IN the 7. year of the reign of Bamba King of Goths, 19. bishops, and 7. Abbots were assembled in Toledo, by the Kings commandment, Quiricus bishop of Toledo being President. In the beginning, after a protestation of a decent order to be kept in their Assembly, that no tumult nor contentious disputation, nor indecent laughter should disturb the comely modesty of their assembly. They set down a prolixe conf •… ssion of Faith, and Canons belonging to Ecclesiastical discipline in the form following:

1. That bishops should be well acquainted with Scriptures, and apt to teach. 2. That Metropolitan bishops should •… rie how the Pastors of their diosie increase in knowledge. 3. That the form of singing used in the Metropolitan Church, shall be like wise used in other inferior Churches. 4. That persons who have discorded, shall not stand at the Altar, until the time they be reconciled again. 5. That Church-men shall not judge in actions of blood. 6. That bishops should not give sentence before a sufficient trial of the cause. 7. Bishops, who commit adultery or murder, shall be deposed, and excommunicated, beside the punishment to be inflicted by the secular Judge. 8. No reward shall be taken for ministration of the Sacraments. 9. Bishops, before their ordination, shall give their oath that they have not acquired that dignity by rewards, either given, or to be given, 10. He who is to be preferred to any Ecclesiastical office, let him first swear that he shall continue constantly in the true Catholic faith, and that he shall be obedient to Eccl siasticall Canons. 11. Let no man refuse to receive the Sacrament of the Supper when it is offered by him who hath a l •… wfull calling to ministrate it. 12. Absolution should be pronounced when peril of death impendeth albeit complete satisfaction be not made. 13. The holy Sacrifice shall not be ministered by persons possessed with devils, or transported with passions of madness. 14. He who ministereth at the Altar shall have others concurring with him, to the end, that if he be suddenly oppressed with any infirmity, the other as •… stant brother may supply his place. 15. Councils are ordained yearly to be kept.

IF order of time be not precisely kept in commemoration of the Councils of Bracara and Toledo let no man ma •… uell some regard must be had to the memory of the Reader: and it is not meet that the Councils of Toledo, being many in number, and so frequently convened one following upon the neck of another (except the 11. Council conu •… ened 12. years after the 10.) should be miserably disjoined: if such things be not comported with, by the favorable Reader, it will be hard to abridge this head of Councils to the contentment of a learned Reader.

This Council of Bracara, by Caranza is called the first Council of Bracara: In it many old opinions of the Prisc •… llianistes, and Manicheans, concerning prohibition of Marriage & meats, are damned, together with the heresies of Samosatenus, Photinus, Cerdon, and Marcion. Canons set forth in this Council are so coincident with the Canons of other Councils, that there is no necessity to make rehearsal of them.

In the 30. can. of this Council it is ordained, That no poesie shall be sung in the Church except the psalter of the old Testament.

IN the 4. year of Bambas, king of Goths, 8. bishops were assembled in Braga. In the beginning of the Council, for confession of their faith, they made a new rehearsal of y ^e sum of the Nicene faith. After this, they set down 8. ordinances in manner following: 1. That all superstitious opinions being rejected, bread and wine mixed with water, only should be offered in the Sacrifice, and not the liquor of milk, nor pure unmixed wine, nor bread dipped in wine. H •… ere mark, that the giving of unmixed wine to the people in the Sacrament or Sacrifice, is called superstition: such bitter fruits do ensue upon magnifying the traditions of men, that Christ's own institution is called superstition. 2. That vessels, dedicated to God, be not abused, and employed to seculare and human uses. 3. A Presbyter, when he saith Mass, let him be clothed with his Orarium on both his shoulders, and be signated on his breast with the sign of the Cross. 4. Let no person of the Clergy cohabite with women, no not with their own sisters, without witnesses of their conversation. 5. Upon Festival days, relics enclosed in an ark, shall be borne upon the shoulders of the Levites, as the Ark of GOD in the old Testament was accustomed to be borne, 1. Chron. 15. 15. and not about the neck of a bishop: and incase y ^e bishop will needs carry them himself, then shall he walk on foot with the rest of the people, & not be carried in a coach by his deacons. Here mark how men's traditions are equalled to the commandment of God. 6. Presbyters, Abbots, and Levites, for the dignity of their calling, shall not be punished with stripes by the bishop, lest in dispersoning the principal members of his own body, he bring himself into contempt of his subjectes. 7. Let no honor be sold for promise of rewards. 8. Let governors of Churches have a greater regard to the weal of y ^e Church, than to their own particular affairs. In end, thanks is givē to God & to y ^e king, for their meeting, & they subscribe the fore-named ordinances. Here mark, that in the country of Spain the king still keepeth in his own hand power of conuocating Councils.

IN the year of our Lord 681. & in the 12. year of the reign of Constantine Pogonatus, a general Council was assembled at Constantinople, by the authority of the Emperor, and not by the commandment of Pope Donus, nor Agatho his successor, nor of Leo 2. the successor of Agatho, as the Diuall letter of Constantine, directed to Pope Donus, and received, and obeyed by Pope Agatho, clearly testifies. As for the number of bishops cōuened, there is an infinite discrepance betwixt y ^e authors, who make rehearsal of their number: the least number reckoned is 150. The question discussed in this Assemblie, was about the willes and actions of Christ. Macarius, patriarch of Antiochia, & Stephanus his disciple, partinaciously defended the error of the Monoth •… lites: confirming also their opinion by the testimony of Honorius, sometime bishop of Rome, whose letters written to Sergius, sometime bishop of Constantinople, being read in the opē audience of the Council, made it clearly known, that he also was infected with the error of the Monothelites. For this cause, Honorius b. of Rome, Sergius, Pyrrhus, and Paulus bishops of Constantinople, Cyrus b. of Alexandria, and Macarius b. of Antiochia, were all excommunicated: likewise Polychronius, a ridiculous Monk, and his complices, were excommunicated, and with great shame and ignominy rejected from the fellowship of the Church: For he offered to prove the opinion of the Monothelites to be the truth of God, by writing the sum of that opinion in a paper, and over-spreading it upon a beer wherein a dead man was laid, he put the Council in hope, that he should raise the dead man to life again: but after trial, he was found to be a lying and a deceitful fellow, and he likewise was excommunicated.

This Council made no Canons and Constitutions concerning Church discipline, as other Councils had done before: For this cause Justinian the second, the son of Pogonatus, gathered these same Fathers who had been in the preceeding Counc •… ll, to perfect the work which they had begun.

They made many Constitutions, but two in special, which displeased the Roman Church: First, they annulled the doctrine of the Church of Rome concerning prohibition of Marriage to men in spiritual offices: Secondly, they ordained the Patriarch of Constantinople, to be in equal authority with the Pope of Rome. These Constitutions and Canons Pope Sergius refused to subscribe, albeit his ambassadoures in his name had subscribed them in Constantinople.

BAmbas,