History of the First Ten Persecutions
In this Council Germanus bishop of Constantinople, G •… orgius Cyprius, and Damascene a Monk who were principal defenders of the worshipping of images, were excommunicated.
In the Canons of this Council, which were nineteen in number, invocation of Saints hath allowance in the fisteenth and seventeenth Canon. So that in this Council also is presented unto us a viue pattern of the weakness of Councils. Like as in every sacrifice there was dungue, so likewise in every Council there is found some note of infirmity and weakness. And it is a foolish thing to adhere to all the ordinances of Councils, except they do agree in all pointes with the written word of GOD.
IN the year of our LORD 788. and in the eight year of the reign of Irene, and her son Constantine, a Council was assembled at Nice in Bythinia, of three hundredth and fifty Bisshops. The A •… hass dours of Adrian the first, bishop of Rome, were present in this Assemblie. Basilius bishop of Ancyra, Theodorus, bishop of Myra, and Theodosius, bishop of Amorium, offered to the Council their supplicant letters, confessing, that they had sinned in condemning the worshipping of images in the Synod assembled by Constantine Copronymus. These reeds, shaken with the wind and unconstant fools, were accepted in favor, as a preamble unto this malignant Council. The epistle of Adrian, bishop of Rome, was openly read in the Council, approving the worshipping of images. His letter was full of fables and lies, such as the fable of the leprosy of Constantine, and of the shedding of the blood of innocent babes to procure remedy against his sickness, and the baptism of Constantine by Sylvester, the miraculous restoring of the Emperor to health after his baptism, and of the images of Peter and Paul, produced to Constantine before his baptism. Such a Legend of lies no Council could have heard read in their audience, if it had not been a time in the which the mystery of iniquity was effectually working: For the history of the life of Constantine, written by Eusebius, expresselie proveth the contrary: to wit, that Constantine was not leprous, but rather a man of a clean and unspotted body: and that he was not baptized by Sylvester in Rome, but by Eusebius in Nicomedia. Notwithstanding, the letter of pope Adrian was accepted and allowed by the Council. And it was ordained, That the images of CHRIST, of the blessed Virgin Marie, and of the Saints, should not only be received into places of Adoration, but also should be adored and worshipped: And the honor done to the image, is thought to redounde to him (or her) who is repres •… nted by the image, according to the words of Basilius Magnus. But Basilius Magnus is writing in that place of CHRIST, the image of the invisible GOD, and not of images made with men's hands.
The Fathers of this Council, as it were bewitched by the delusions of the Devil, were not ashamed to confirm the adoration of images, by lying miracles, and by a foolish confabulation betwixt the Devil and a Monk, whom Satan ceased not to tempt continually to the lust of uncleanness, and would make none ende of tempting him, except he would promise to desist from worshipping the image of the Virgin Marie. But arguments taken from the fables of Monks, and delusions of the Devil, are not to be hearkened unto, in a matter expresselie repugnant to the written word of God.
IN the year of our LORD 794. CHARLES THE, GREAT, King of FRANCE, assembled a great Council at FRANKFORD: partly in regard of the heretic Felix, who called CHRIST the adoptive Son of GOD in his human nature, and was condemned in a Council assembled at RATISBONA, ANNO 742. but he was returned to his vomit again: and therefore was of n •… we again condemned, as a notable heretic, in the Council of FRANKFORD partly also in respect of the great disputation that arose everywhere concerning the worshipping of images, disallowed in the Council of Constantinople, and allowed in the seconde Council os Nice.
Not only the bishops of France, but also of Germany and Lombardie, as Provinces subdued to the King of France, were present at this Council. Likewise, Pope Adrian sent his Ambassadors, Theophilactus and Stephanus, to the Council. And Charles himself, King of France, was present in the Council of Frankford. The Ambassadors of pope Adrian produced the acts of the seconde Council of Nice, hoping that the Council of Frankford should have given consent and allowance unto the same. But the Fathers of this Council collationed the acts of the Council of Constantinople, with the acts of the seconde Council of Nice. And they disallowed in the Council of Constantinople the strict prohibition to picture images, either in Temples or other places. And in the seconde Council of Nice they disallowed the Act of worshipping of images, and of honoring them with garments, incense, candles, and kneeling unto them: counting the afore-said Act to be so impious, that the Council in the which it was concluded, was neither worthy to be called Catholic nor Oecumenicke. The arguments whereby the seconde Council of Nice endeavored to approve the adoration of images, are all refuted in the Council of Frankford, as I have declared already in a Treatise concerning worshipping of Images.
Concerning the argument taken from the authotitie of Epiphanius, who in his book called Panarium, reckoneth not the worshippers of images in the roll of Heretics: it is answered by the Council of FRANKFORD, that incase Epiphanius had counted the haters of the worshippers of images Heretics, he had likewise inferted their names in the catalogue of Heretics: but seeing he hath not so done, the Council of Nice had no just cause to triumph so much in this frivolous argument, which maketh more against them, that it maketh for them.
More-over, in the Council of FRANKFORD, the Epistle of Epiphanius, written to Ihonne, bishop of Jerusalem, was read, wherein he disalloweth the very inbringing of images into Churches: and this Epistle was translated out of Grieke into the Latin language, by Jerome. The Epistle is worthy to be read. Read it in the Magdeburg History, Cent. 8. Chap. 9.
TREATISES, Belonging to the VIII. CENTURY.
A TREATISE, Of Transubstantiation.
S ATHAN is a vigilant enemy, setting himself in most opposite manner against everything that is a comfort and refreshment unto the sheep-fold of God: Now, the principal comforts of the sheep of God, are the pastures wherein they feed, and the waters wherewith they are refreshed: Doubtless these two comforts are the preaching of the word, and the ministration of the Lord's holy Sacraments. If Satan by any means can hinder the true preaching of the word, and the right ministration of the Sacraments, then his malice against God's people is descried, as the malice of the Philistines of old against Isaac and his cattle, was manifested, when they stopped with earth the foūtaines of water, which Abraham had digged, & whereof the cattle of Isaac were accustomed to drink. It cannot be sufficiently expressed in words, what malice Satan hath born against the true preaching of the word of God, & the right ministration of the Sacraments. The sixth persecution of Ethnic Emperors was so directly set against the Preachers of God's word, as the world might easily discern, that the intention of Maximinus was to undo the sheep-fold of God, for lack of pastures, and of refreshing waters. For this cause let not our cogitations be ravished with admiration, when we hear or read, that many questions have been moved concerning the holy Sacrament of the Lord's Supper. If there were not plenty of spiritual consolation to be received by the right participation of this holy Sacrament, Satan had never busied himself so earnestly against it, as if the throat of his kingdom were cut, if this Sacrament be rightly ministered by the Preachers, & rightly received by the people.
Let the Christian Reader remember, that of old under the ten persecuting Emperors the receiving of the holy Sacrament of the Lord's Supper was called the banquet of Thyestes: This proceeded from none other ground, but from the malice of the Devil, hating the Lord's holy banquet: Secondly, the Manichean heretics so perverted the Lord's holy Sacrament, that Augustine (to whom their secret mysteries were not unknown) was compelled to call their Communion Execramentum, and not Sacramentum, that is, an execrable thing, and not a Sacrament: Thirdly, the Donatists, in ministering the Lord's Sacraments, were in an opinion, That the Sacrament was only effectual, when it was ministered by one of their own number. But seeing the malice of Satan is an infinite thing, and hath not a period wherein it endeth. For defacing of the right use of the holy Sacrament, Satan filled the heart of an heretical Monk called Damascene, with a lewd opinion, to affirm, That the bread in the holy Sacrament was transsubstantiate into the body of Christ, and that the wine was transsubstantiate into His blood. Which opinion I may justly call a Noueltie, because it was neither in word nor writ heard before the seven hundredth year of our Lord. But it is the custom of Papists to follow Nouelties, and in the mean time to brag of Antiquity. What abuses of the holy Sacrament followed after the seven hundredth year of our Lord, God willing shall be declared in its own time, for the present thus much I say, That upon a time I saw the images of Cain and Abel, pictured by an unlearned painter, with such habit as the Germans are appareled with in our days: These pictures made me not to think that the Germane habit was in use in the days of Cain and Abel, but rather that the painter was a foolish man, & destitute of understanding: Even so, when I read the works of Damascene, albeit I was at that time but young in years, yet I thought not that the opinion of Damascene was agreeable to Apostolic doctrine, but rather that Damascene was a foolish and doting Monk, and somewhat ambitious also, desiring to be counted the author of some new opinion, which no man had maintained before him.
IN this TREATISE I shall first declare (God willing) what it is that they call Transubstantiation: secondly, howe absurd an opinion it is: and thirdly, with what relùctation it was insinuated into the bosom of the Latin Church, but ever until this day was rejected of the Grieke Church. Now Transubstantiation (as they say) is an euanishing of the substance of bread and wine after the words of consecration, and a substitution of the body & blood of Christ, in place of the euanished substance of bread and wine, the accidents of bread and wine always remaining without inherence into any subject. Albeit the word Transubstantiation seemeth to import a change of one substance into another, and the moste part of them define it to be a change of the substance of bread into the substance of Christ's body: yet some of them do forsee a great inconueniencie, if Transubstantiation be defined to a change of the substance of bread into the substance of Christ's body: namely this, that Christ's body in heaven, clad with a most glorious and celestial brightness, and Christ's body in earth, ouershaddowed with the accidents of bread and wine, shall not be counted one and the self same body, in respect that the body of Christ that is in heaven was formed by the holy Spirit, of the substance of the Virgin Marie, and the body of Christ in the Sacrament, would be found to be made of the substance of bread. This is the cause wherefore they who are more subtle than the rest, abstain from the gross definition afore-said. Howsoever, concerning the word Transubstantiation, I admonish the Reader, that 〈 in non-Latin alphabet 〉 , that is, an euanishing or disparition hath no affinity with Damascenes 〈 in non-Latin alphabet 〉 , which signifieth a change of one thing unto another thing that is better: so that there is no good agreement amongst themselves concerning the signification of the word Transubstantiation.
Concerning consecration of the elements, there are diverse opinions: The Roman Church supposeth, that the words of Consecration are these, 〈 in non-Latin alphabet 〉 , &c. that is, Take, eat, this is my body. And again these words, 〈 in non-Latin alphabet 〉 , that is, Drink all of this, for this is my blood of the New Testament, which is shed for many for remission of sins. But the Graecian Church thought that the blessing or consecration was not only made by the words afore-said, but also by prayer, as Justinus Martyr calleth the elements, 〈 in non-Latin alphabet 〉 , that is, The food, blessed by the Word of prayer. Let no man separate the things that CHRIST hath conjoined together, to wit, prayer, and the words of the holy institution, and we shall easily accord about the consecration of the elements.
The time, in the which the elements are thought to be consecrated, is not the time in the which these words, This is my body, &c. are begun to be uttered, but rather when they are ended: So that the consecration is not an action fashioned by partes, but wholly in one minute, and at once perfected, when the words are ended. Albeit I agree to this opinion with full consent of my mind: yet I could wish, that the Roman Church, who have avouched y e same, would make no exception against their own doctrine. But when they speak of the intention of the consecrating Priest (which is continually unknown to the people) the people are left in a doubt whether they are partakers of Christ's body or not. And this is not the form of the teaching of Christ, to leave the people in a suspense and doubting, but to manifest clearly unto them the mystery whereof they doubt, if so be it be necessary to be known: as Christ manifested to his Disciples the parable of the sower and the, seed, and of the husbandry and the tares, &c.
The first word of Consecration is the principal word impugning Transubstantiation: for the word 〈 in non-Latin alphabet 〉 is a demonstrative pronowne, and it pointeth out something: and Scripture conferred with Scripture, is the best Commentary to declare what is pointed out by the word 〈 in non-Latin alphabet 〉 . The Apostle Paul in his first Epistle to the Corinthians, expoundeth the word 〈 in non-Latin alphabet 〉 , by 〈 in non-Latin alphabet 〉 , that is, This bread: and the seconde 〈 in non-Latin alphabet 〉 , he expoundeth it, 〈 in non-Latin alphabet 〉 , that is, This cup. So we see that the substance of the elements in the Sacrament of the Supper, are neither changed nor euanished: but remaining in their former substance, they are honored with a great honor, to be made Sacraments of the Lord's blessed body and blood: but their substance is not changed, as said is.
The next words of consecration are these, 〈 in non-Latin alphabet 〉 , that is, is my body, The bread is the Lord's body, because it is the Sacrament of the Lord's body: like as the Sacrament of faith (to wit, Baptism, saith August. after a manner) is faith: even so the Sacrament of the Lord's body, after a manner, is the Lord's body: the words, secundum quendam modum, and quodammodo, that is to say, after some manner of way, so oft repeated by August. is forget by papists: insomuch, that they remember when August. saith, ferebatur Christus in manibus suis, quando commendans ipsum corpus suum, ait, hoc est corpus meum, that is, Christ was borne up in his own hands, when as delivering his own body, he saith, This is my body: but they forgette the expositorie words, in the which Augustine manifesteth his own meaning, namely these, Accepit in manus suas, quod norunt fideles, & ipse se portabat quodammodo cum diceret, hoc est corpus meu •… : that is, He took into his hands, as is known to the believers, and did bear after a manner, himself in his own hands, when he said, This is my body. It is better in singleness of heart to make a true rehearsal of the words of ancient fathers, in that same sense y e they spake, than with deceitful speeches to abuse the simplicity of the Reader, who possibly will not take pains to search out in what sense Augustine said, that Christ did bear himself in his own hands.
In like manner, Augustine, writing against Adimant, saith, that the blood is the life, even as Christ was the Rock. Now the Apostle saith not, Petra significabat Christum: but saith, P •… ra erat Christus: quae rursus ne corporaliter acciperetur, spiritual •… m illam vocat, id est, spiritualiter intelligi docet: that is, the Apostle saith not, the rock signified Christ, but he saith, the rock was Christ: which again, lest it should be taken in a corporal sense, he calleth it a spiritual rock: tea •… hing us, that we should spiritually understand it. Then if we fellow the exposition of ancient Fathers, it cannot be inferred of these words, this is my body, that the bread is transubstantiated into the substance of Christ's body, for such vain conceits never entered into their minds.
Papists do grant, that after consecration Saint Paul calleth the elements, bread and wine, because they have the show and shape of bread and wine: as the brazen Serpent was called a Serpent, and Angels in Scripture are called men, because they so appeared. But this is a frivolous shift, because y e Apostle, when he speaketh of bread and wine, after the words of consecration, he speaketh expressly of bread that is eaten, and of wine that is drunken. This cannot be the shape and accidents of the elements, but their very substance. The Angels did not appear only in the shape of men, but also had men's bodies indeed, so that their feet were washed, and they did eat and drink with Abraham and Lot. The brazen Serpent was not in show, but in substance, and altogether of brass. These examples help not. An evil cause hath more need of a true confession, than of a false defense, as August. writeth: and Chrysost. saith most truly, that albeit a bitter root may send forth sweet and pleasant fruits: yet a root of bitterness can never produce sweet and pleasant fruits: warning us thereby, to beware of men who disseminate and propagate errors, and obstinately strive against the known truth of God.
The last words of the consecration are these, Do this in remembrance of me. Mark the word 〈 in non-Latin alphabet 〉 : for albeit Christ only suffered but once, yet it is his will that we should keep a continual remembrance of his death, because the death of Christ is the fountain of our life. Now when we offer the Sacrifice of thanksgiving unto God, in the holy Supper, because he hath saved us by the death of our Lord and Savior Jesus Christ. This Sacrifice which we offer, differeth from that which Christ offered upon the Cross, because that Sacrifice was but only once offered, and was received into the most holy place, as Chrysostom speaketh, but this which we offer, is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , sub. 〈 in non-Latin alphabet 〉 , that is, we offer in remembrane of his death: and this which we offer is a type (to wit, commemoratiue) of that which he offered. But because they hing by an hair, and if any ancient Father cast out one word (albeit it were hyperbolically spokē) they fasten their gripes upon it, as if it made altogether for them. Now Chrysostom saith, This Sacrifice which we offer, is one and the self same Sacrifice which Christ offered. Is it not good reason he have liberty to expound the meaning of his own words? and so he doeth, Our Sacrifice and Christ's Sacrifice is one, because we celebrate a remembrance of that Sacrifice once offered upon the Cross, and of none other. But that Sacrifice which Christ offered upon the Cross hath no need to be reiterated (saith Chrysostom in that same Homilie) because it is like unto a medicine, which being once applied, hath a perfect virtue to save us from all our sins. Hitherto I have declared that the words of Consecration, if they be expounded as ancient Fathers expounded them, they make nothing to prove the doctrine of Transubstantiation.
Now let us proceed further, to see howe this definition of Transubstantiation agreeth with the doctrine of the Apostles, and of other ancient Fathers. The Scriptures of God neither acknowledge an euanishing of the substance of bread and wine: neither yet a change of their substance into the substance of Christ's body and blood. For as much as the Apostle Paul, speaking of the sacred elements of the Lord's Supper, at that time when they seal up our conjunction with Christ, which is not before the blessing, breaking, and distribution: but after these holy actions, the Apostle calleth the eating of the blessed bread 〈 in non-Latin alphabet 〉 , and the drinking of the blessed Cup, 〈 in non-Latin alphabet 〉 , that is, a communion of the Lord's body and blood: not excluding the substance of the elements, but expressly pointing out the words 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , that is, the bread and the cup.
The moste ancient Fathers are moste unacquainted with this Noueltie of Transubstantiation: for they all in one voice for the space of 500. years, do consent, that the substance of bread and wine remaineth in the Sacrament after the words of Consecration, albeit the use of the elements be changed Justinus Martyr saith, that the elements in the Sacrament of the Supper are made the flesh and the blood of Jesus, in that same form that the eternal word of God was made flesh: but so it is, that the substance of the divine nature, neither euanished, nor yet was changed into the substance of flesh: And in like manner, the bread is made the body of Christ, neither by the euanishing of the substance thereof, nor yet by changing the substance thereof into another substance.
In like manner, Irenaeus, when he saith, that the holy Eucharist consisteth of things earthly, and of things celestial: by mentioning of earthly things, he would declare, that the substance of the bread and wine remaineth after the consecration. And lest any man (by shifting words) should say, that Irenaeus meaneth not by earthly things the substance of bread and wine, but rather the accidents, he expresseth his own meaning, in the 32. chap. that he is speaking of the bread and the cup.
Ambrose, speaking of the operative virtue of the Lord's word in the Sacrament, he saith, that the elements remain that same thing which they were, & they are changed into another thing, because the substance of the elements remaineth, and their use is changed. Like as a regenerated man in substance both of soul and body, is that same man that he was before, yet in qualities and conditions there is a great change. And who can interpret the words of Ambrose better than he himself doeth illustrate them by the foresaid similitude?
Theodoretus, in his first Dialogue, saith, that God hath honored the elements in the Sacrament with the name of His body & blood: not by changing of their nature, but by adding grace unto nature. And in his second Dialogue he saith, that after the words of consecration the elements remain in their former substance, shape, and form. The words of Theodoretus are not more effectual to instruct us in the right judgment concerning the nature of the Sacrament, than the very purpose whereat he aimeth in those his Dialogues: They are written of purpose, to refute the heresy of Eutyches, who affirmed, that after the divine nature assumed the human nature, all became divinity, and there was not two distinct natures in Christ, but one only. Theodoretus, for refutation of this heresy, bringeth a comparison taken from the Sacrament of the Lord's Supper, in the which the bread in substance remaining bread, assumeth a name and use that it had not before, by divine institution to be called the body of the Lord▪ Even so the divine nature of Christ assumed the human nature without any change of the one natu •… e into the other. Moreover, he proveth the verity of Christ's human nature by this, That the elements in the Sacrament of the Supper, are 〈 in non-Latin alphabet 〉 , that is, signs, types, and figures of the body and blood of Christ. And incase he had not a true body, how could the elements in the Sacrament be figures of his body?
These speeches of Theodoretus do import two things: First, that the elements in the Sacrament of the Supper remain still in their own substance, and their substance is neither changed, nor euanished: Secondly, that in the holy Sacrament of the Supper, there are signs, not accidental, but the elements in their own substance remaining, are signs of the body and blood of Jesus Christ. And howe these two things can agree with the doctrine of Transubstantiation, let the judicious Reader consider.
Augustine in like manner, is so far from imagining that the substance of the bread is euanished, or turned into another substance, that he putteth a difference betwixt Sacramentum, and res Sacramenti, counting the elements Sacramentum, and the body & blood of Christ res sacramenti. Now concerning the elements, that is, the bread and the wine, he affirmeth, that some do eat them unto salvation, others do eat them unto damnation: but as concerning the body and blood of Christ, which Augustine calleth res sacramenti, in express terms, he saith, No man receiveth them but only to eternal life. Of this it is evident, that Augustine calleth that Sacramentum, which is eaten, either worthily or unworthily, either to salvation or to damnation. And he is speaking of the substance of bread and wine which can be eaten & drunk̄, and not of accidents, which no man can eat or drink. But wherefore do I spend time to cite testimonies of Fathers, to prove, that after the words of blessing the elements in the holy Supper, neither change their substance, nor yet doeth their substance euanishe, when I have brought ten times moe testimonies than I have already done, I shall receive this answer returned unto me, That whatsoever was the opinion of these Fathers, y e general Council of Lateran, anno 1215. which was wiser than these fore-mentioned Fathers, have taken a deeper consideration into this matter, than these Fathers did: and they have allowed the doctrine of Transubstantiation. Howsoever, let me obtain this favor at the hands of the Christian Reader, that he may consider, that they who brag so much of Antiquity, are driven back to seek refuge in the Noueltie of late Councils.
THE latter part of their definition, wherein they say, that after consecration the accidents of bread and wine, such as whiteness, roundness, and redness, do remain in the Sacrament without inherence into any subject. In this part I blame them again of Noueltie. No ancient Father ever spake of accidents without a subject. And albeit M. Harding impudētly citeth the testimony of Basilius Magnus, to prove, that accidents may subsist without a subject because in the first days creation there was light, & this light had no subsistence in any subject. This citing of the authority of an ancient Father, express contrary to his own meaning and words, is an intolerable abusing of the writings of Fathers. The words of Basilius are these, (as is well observed by the learned Doctor IEWEL) 〈 in non-Latin alphabet 〉 , that is to say, The air was lightened, or rather, it had the whole light wholly mingled with it self. He saith not, that the light was an accident without a subject, but he pointeth out the subject whereinto it had inherence, even before the creation of the Sun, to wit, the air.
But seeing they have refuge continually to the Omnipotent power of God, when they utter pointes of new and absurd doctrine, and they say, that God by his Omnipotent power can make that accidents shall subsist without a subject. To this I answer, That our disputation with them is not about the power of God, but about the will of God, in the matter of the Sacrament. And it is the will of God in the Sacrament of the Supper, to lead us unto Christ, as the only bread of life, by whom our souls are nourished unto eternal salvation. And the Lord useth the external signs to lead us to the thing signified. What are we, that we should despise the simplest means of the working of God? Not only doeth the external signs lead us to Christ, but also the analogy and similitude that is betwixt the bread & Christ's body, leadeth us to a consideration of the nourishing virtue that is in Christ's body, to feed us unto eternal life. But Papists by taking away the substance of bread and wine, and leaving only naked accidēts, in the which there is no nourishing virtue, they undo the nature of a Sacrament, taking away the similitude betwixt the sign and the thing signified, without the which Augustine affirmeth, that a Sacrament cannot subsist: but let us hear Augustine's own words, Si enim sacramenta quandam similitudinem earum rerum quarum sunt sacramenta non haberent, omnino sacramenta non essent: that is, If sacraments had not some similitude with those things, whereof they are sacraments, they could not be sacraments at all. And Theodoretus in like manner saith, 〈 in non-Latin alphabet 〉 : that is, The types must needs have some similitude with the verity.
IN the second head of our TREATISE, the Absurdities of TRANSSVBSTANTIATION are to be considered. First this opinion repugneth to the privilege alloted to the bless •… ed body of Christ in holy Scripture, to wit that the body of the holy one of God should not see corruption: but this substance which is in the Sacrament after the words of consecration, it may putrefy and rotte: therefore, it is not the true body of Christ, otherwise than sacramentallie.
Secondly, this substance that remaineth in the Sacrament after the words of consecration, is known to be capable of poison: for Emperors Kings and Popes, have been poisoned by the consecrated hostie, such as the Emperor Henry the seventh, and Pope Victor the third, was poisoned in the Challice: therefore, it cannot be the real body of Christ, which f •… edeth the soul, & cannot empoyson the body, but it is called Christ's body sacramentally.
Thirdly, if Christ's body after the words of consecration be corporally present in the Sacrament, then is it at one time both in heaven and in earth: in heaven under a glorious similitude, and in earth invisible, and over-covered with the accidents of bread and wine, which aggreeth not with the nature of a true human body, to be at one time in diverse places, whereof I shall speak at greater length hereafter, God willing. Only at this time, I affirm, that the Papists are vntimously serious to prove the corporal presence of Christ's body in the sacrament, which position if it were granted, yet are they nothing nearer to their purpose, neither are we put back in anything whereunto we shoot and aim: because if Christ were corporally present in the Sacrament, as they speak, yet no virtue can be drawn out of him to the comfort of our souls, but only by spiritual touching by faith, as appeareth in the woman diseased with the bloody issue.
The doctrine of Trans substantiation not only importeth corporal presence of Christ's body in the sacrament of the Supper, but also corporal manducation of the body of Christ which is common both to godly & ungodly men: and this they deny not, only they say, that godly men eat Christ's body worthily, & ungodly mē eat Christ's body unworthily. But I affirm, that if ungodly men eat the body of Christ corporally in y e holy Supper, then is his body received in the sacrament by them to whom it is not promised in the word, which is an absurd thing: For like as a seal affixed to a charter, sealeth up nothing to him to whom the charter promi •… eth nothing: Even so the s •… crament cannot seal up a fellowship with Christ to an unbelieving mā, because God's promises are made only to the believers. They will answer, True it is, y e vnbelecuers have no fellowship with Christ, no not although they eat his body corporally, because they eat it unworthily. But to this I answer, that this their doctrine is new, and unknown to antiquity: For ancient Fathers acknowledge a worthy & unworthy eating of the Sacrament of Christ's body, but not a worthy & unworthy eating of y e body of Christ, in respect Augustine saith, Res veroipsa cujus sacramentum est omni homini ad vitam, nulls adexitium, quicunque ejus particeps fuerit: that is to say, But the matter of the Sacrament (to wit, CHRIST'S body) by eueric man who is partaker thereof, is received to life, and by no man to destruction. And this moveth AUGUSTINE in another place to say, That IVDAS did eat the bread of the Lord, but not the Lord himself, who is the true bread.
The doctrine of Transubstantiation importeth also accidents without a subject, as hath been touched in a part before in the definition of Transubstantiation. This is admirable, that the Scholasticke Doctors, who make Aristotle to be Master Carver of this most holy banquet, & who have acquainted themselves better with his Preceptes, than with the heavenly doctrine of the Apostles: yet in this point they have forgotten even the doctrine of their School-master Aristotle, who saith, that accidents can have no subsistence, but into a subject: as if a man be talking of blindness, he must also talk of eyes that are blinded: and if he talk of deafness, he must also talk of the ear: and if he talk of lameness, he must talk of some member of the body that is maimed: and finally, if he talk of a disease, he must also talk of somebody, either of man or beast, that is diseased: and this he must do, either expressly or covertly, because accidents have no subsistence, without a subject. There can be nothing imagined more absurd, & more repugnant to reason, than to talk of whiteness •… , roundness and redness: and in the mean time to say, there is nothing that is white, round, or red. The recourse which they have to the Omnipotent power of God, who is able to make accidents to subsist without a subject, declareth, that they never rightly considered the cause wherefore the Omnipotent power of GOD is mentioned in holy Scripture, to wit, to be one of the strong pillars of our faith, which faith cometh only by hearing. Then let this order be kept: First let GOD speak in His own word: Secondly, let us believe the word of GOD by faith: Thirdly, let the assured pillars of the Omnipotent power and infal •… ible truth of GOD uphold our faith, as it did the faith of ABRAHAM.
But let us not ground upon the Omnipotent power of GOD, in matters whereof we have no assurance in His written word, as some of the wise men of PERSIA did, who assured both themselves, and others, that incase they would distribute all their goods to the poor, and throw themselves headlonges from eminent places, then their souls should be transported immediately to Heaven.
This madness fell out about the year of our LORDE and Savior JESUS CHRIST 759.
What was this leaning of theirs to the Omnipotent power of GOD, without assurance of his word, but only the conceits of brain-sick men. And so let Papists talk what they please In this purpose, that God by his Omnipotent power can make accidents to subsist without a subject. I will conclude that the Omnipotent power of God is ordained to be a confirmation to our faith, and not to be a city of refuge to foolish fables.
The doctrine of Transubstantiation also importeth, that the body of Christ at one time may be in infinite places, which repugneth unto the nature of a true body, which like as it is circumscribed, and may be seen, so likewise at one time it is only in one place, as Augustine writeth to Dardanus in these words, Tolle spatia locorum corporibus, nusquam •… runt, nec •… runt: that is to say, Take from bodies the rooms of places, and they shall be nowhere, and consequently they shall not be at all. And Theodoretus proveth, that the body of Christ is a true human body, albeit it be glorified, even in the latter day when he cometh to judge the quick and the dead, because it shall be seen, according as it is written, Matth. 26 64. Ye shall see the son of man coming in the clouds of heaven: and like as it may be seen, so likewise it is circumscribed, and consequently it is in a place, and is not turned into his divine nature, which is both 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 : that is, it cannot be seen, and it cannot be circumscribed, as the human nature is. It is well remarked by that learned Preacher Du Moulin, that in the last edition of S. Augustine's works, at Parise, anno 1571. a notable place of the foresaid epistle of Augustine to Dardanus, is utterly left out, by advice of the Fathers, correctors of the writings of the Auncientes, namely this, Destrai naturam humanam Christi si non detur ei certum spatium, quo more aliarum rerum corporearum contineatur: that is, The human nature of Christ is destroyed, if a certain place be not attributed unto it, wherein it is contained according to the custom of other corporal things. What credit is to be given unto Popish Doctors, when they cite testimonies of ancient Fathers, after they are deprehended, to be deceitful deprauers of their books?
Ancient Fathers, a long •… ime before the question of Transubstantiation of the substance of the elements in the holy Supper came in head, they were re •… soning of the two natures in Christ, to wit, the divine and human nature, and that the one nature was not turned into the other: they could not find a fitter similitude than that which is borrowed from the Sacrament, as I have already declared. Always, they think, that if any man shall imagine, that by virtue of these words, This is my body, the substance of bread was changed into the substance of Christ's body (as many do think even until this day) then in stead of one Transubstantiation of the substance of bread into the substance of Christ's body, there should be two Transsubstantiations, and the substance of Christ's body should again be turned into bread: for like as Christ, speaking of bread, saith, This is my body: even so Christ, speaking of his body, calleth it corn of wheat, in these words, Verily, I say unto you, except wheat corn fall into the ground, and die, it abideth alone: but if it die, it bringeth forth much fruit. If by virtue of the former words bread be changed into the substance of Christ's body: then in like manner, by virtue of these words (for both are spoken out of one blessed mouth) the body of Christ should be turned into the substance of corn of wheat. I grant there is a difference betwixt a Sacrament and a metaphor: yet in neither of them is there such virtue in the word (is) to change the substance of anything.
IN the last head, let us consider with what strife and reluctance this erroneous doctrine was intruced upon the Church. I hold the Monk Damascene to be the first author thereof, who perceiving that his opinion was repugnant to the doctrine of ancient Fathers, namely, to the doctrine of Basilius Magnus, who calleth the bread and the wine 〈 in non-Latin alphabet 〉 that is, figures of the body and blood of Christ. He forgeth a frivolous shift to excuse his contradiction to Basilius, because (saith he) Basilius calleth them 〈 in non-Latin alphabet 〉 , before the words of the blessing, but after the pronouncing of the words of the blessing, they are no longer figures, but the very body and blood of Christ. It is hard to be a prolocutor for an evil cause, for it is like unto a bulge in a wall, which falleth, and bruiseth him who would sustain it, which cannot sustain it self. It is certain that the bread and wine are not types and figures of Christ's body before the words of consecration: for it is after the words of blessing that the elements receive this great honor, to be called Christ's body and blood, that is, signs external, wherewith Christ's body and blood is spiritually exhibited unto us. And therefore Saint Ambrose calleth the bread before the words of consecration panis usitatus, that is, common bread: but it is after the words of consecration that they receive this honor to bear the names of things represented by them, as Theodoreius in express words writeth, 〈 in non-Latin alphabet 〉 : that is, •… ee hath honored the visible signs with the appellation of his body and blood, not changing their nature, but adding grace to nature. Which place clearly proveth, that the elements obtain not that great honor to be called Christ's body, or types of his blessed body, until the time that by divine grace they be consecrated to that holy use.
Mailrosius Scotus, lived under the reign of Charles the Great, about the year of our Lord 800. and likewise RABANVS, Bishop of Mainz: these two had so acquainted themselves with the doctrine of Augustine, that they could in no manner of way give allowance to the doctrine of Transubstantiation. And about the year of our Lord 840. Carolus the second, the son of Ludouicus Pius, and brother to Lotharius, and Ludouicus Germanicus, he writ to Bertramus, a Presbyter, to have his resolution concerning the mystery of the Sacrament, and after what manner of way the body and blood of Christ was present in the Sacrament. To whom he returned this answer, That in the Sacrament of the holy Supper there were some things that were perceived with bodily senses, other things were taken hold of only by faith: And the bread and the wine were to us the body & blood of Christ, as MANNA, and the waters of the spiritual rock were Christ's body and blood to the people of the Jews in the wilderness. This opinion aggreeth well with the doctrine of Paul, that the Fathers in the wilderness ate that same spiritual food which we eat: which they could not do by corporal manducation of Christ's flesh, because as yet the word was not made flesh. So this opinion of Transubstantiation did no sooner put out its head, but as soon also contradiction was made unto it.
About the year of our Lord 1020. Berengarius maintained the opinion of Augustine, and other ancient Fathers: he was a presbyter of Angiers in France, and denied the doctrine of Transubstantiation, and the Roman Bishops were cōmoved with great indignation, as appeareth by the number of Councils assembled against one poor man, who durst presume to speak against the opinion once embraced by the Roman Church. Leo the ninth gathered a Council at Rome, in the which he condemned the opinion of Berengarius, and excommunicated him, even before he was warned to be present at the Council, and before he was heard. He assembled also another Council in Vercellis, about the year of our Lord 1051. in the which Borengarius was not present: but Messengers who came to plead his cause, were imprisoned, and casten into bands, and the book of Johannes Scotus Mailrosius, De Eucharistia, was condemned. By the way, if any equity had been kept in these Councils, look by what reason they condemned Johannes Scotus, whose opinion Berengarius followed: by the like reason they should have condemned Augustine, Bishop of Hippo, whose opinion Johannes Mailrosius followed. But the Roman Church cannot err. 'Another Council was assembled by Pope Victor, the successor of Leo the ninth, in the which the Decree of the Council of Vercellis was allowed. Yet all this could work no contentment in their he •… rtes, because the people of Angiers and Towrs, in France, liked the doctrine of Augustine, Mailrosius, and Berengarius, about the Sacrament of the Supper. Therefore, another Council was assembled at Rome, by Pope Nicolaus the seconde, anno 1058. in the which Berengarius yielded to the opinion of the Pope and his Council: and his weakness strengthened the error already received in the Roman Church mightily.
But the number of them who abhorred this new found out doctrine, was exceeding great: therefore the Roman Church, after the year of our Lord 1079, and after the days of pope Gregory the seventh, put hand to work: And being now mighty & strong, they stirred up Kings and Princes, to persecute with fire and sword, and all kind of hostility, as heretics, all those that spake against worshipping of Images, & corporal presence and manducation of the body of Christ in the Sacrament of the holy Supper.
So it is manifest, that this doctrine of Transubstantiation was mightily contradicted, until the days of pope Innocentius the third, who in the Council of Lateran, anno 1215. gave full allowance thereunto. But when all this is done, r •… member that the universal & Catholic Church dwelleth not in one country or city. When y e Roman Church was miserably infected with this miserable scabbe of pestilent error, what consent gave the Churches of Asia, and all the Grieke Churches? They ever dis •… ssented from this doctrine, until this day, as appeareth by the last Sessions of the Council of Florence, anno 1439. Therefore, let the Roman Church brag of Antiquity as they please, the doctrine of Transubstantiation shall never be found an ancient doctrine, but a doctrine new, false, absurd, and borne out more by might of the prevailing authority of men, than power of arguments grounded upon holy Scripture. God teach them to return to the ancient truth, from which they have sliden: To whom be praise and glory forever,
A TREATISE, Of the Sacrament of Penance.
I N this CENTURY it was a received custom to men to confess their sins secretly to Presbyters, and to receive from them such form of injunctions as they counted satisfactions for their faults, as appeareth clearly by the Council gathered in France, anno 742. in the which Boniface, bishop of Mainz was Moderator. In the first Canon of that Council it was statuted and ordained, That no man of the Clergy should put on armor, and go to war-fare, except one or two bishops, with their presbyters and chaplens, to prescribe penance unto them who should happen to confess their sins. By this it is evident, that the custom of secret confession of sins to presbyter poenitentiarius, which was excluded out of the Church in the days of Nectarius, Bishop of Constantinople: yet it returned again, and it was in use in the VIII. CENTURY.
Now in the inseription of this TREATISE, I call it a Sacrament (as y e Roman church in our days call it) not as though I were in the opinion that in this age the number of seven Sacraments was received, for that is a Noueltie, not heard of before the 1200, year of our Lord: at which time the Scholasticke Doctors, who perverted all Theology, would needs forge Sacraments in number agreeing with the number of seven principal virtues, to wit, FAITH, HOPE, CHARITIE, IVSTICE, PERSEVERANCE, PRVDENCIE, and TEMPERANCE: So that Baptism should answer to Faith, Confirmation to Hope, the holy Supper to Charity, the Sacrament of Penance to Justice, extreme Unction. to Perseverance, the Sacrament of Ordor to Prudencie, and the Sacrament of Marriage to Temperancie: These were the idle speculations of Scholasticke Doctors, whereof the Roman Church in our days are almost ashamed: because if the number of Sacraments be numbered according to the number of principal virtues, who seeth not that the number of Sacraments in the old and new Testament must be equal, and neither moe nor fewer, to the ende they may proportionally agree with the number of principal virtues? But Augustino saith, that our Sacraments are fewer in number, more easy to be done, and more significatiuely expressing the grace of God, than the Sacraments of the old Testament.
Seeing the principal purpose of my TREATISES is to manifest the Noueltie of Popish Religion, therefore in this TREATISE I affirm, that the number of seven Sacraments was not mentioned by any Father preceeding this time. Therefore the Council of Trent, in the prodigality of their Anathems and Cursings against all them who will acknowledge either moe or fewer Sacraments of the New Testament than seven hath pronounced very unadvisedly, like as Aedipus slew his father Laius king of Thebans, in time of a sedition, having no intention to slay him: Even so, the Council of Trent, willing to deliver us unto the Devil, they are not aware, that they have delivered Justinus Martyr, Irenaeus, Tertullian, Ambrose Augustine, and many other ancient Fathers, to the Devil, who never acknowledged the number of 7. Sacraments, as the Council of Trent hath done.
Now a good ord •… r required, that a definition of the Sacrament of P •… nnance should be set down, & that we should search and inquire when it had a beginning: and finally, inquire what are the parts thereof and what things are necessarily required in it. First, concerning the definition of the Sacrament of Penance, all learned writers, whom I have read, have justly blamed the Scholasticke Doctors, for this, that they have confidently affirmed, that the Sacraments are seven in number, yet have not set forth a definition, which did agree with everyone of the Sacraments, which they have added to Baptism and to the Lord's Supper.
Concerning the time, whereinto it had its beginning, they are more particular: namely, that it had a beginning after that Christ arose from death, and breathed upon his Disciples, and said, R •… ceiue the Holy Ghost, whose sins ye remit, they are remitted, &c. Before this time (say they) there was no sacrament of Penance, neither in the old Testament, nor in the Baptism of IHON, nor in the Preaching of CHRIST. when He preached the doctrine of Repentance. And when the cause is demanded, wherefore there was no Sacrament of Penance, when men confessed their sins with a contrite heart, and were baptized by IHON, and brought forth the fruits of amendment of life? We can hear no answer, except this, that men confessed their sins in general before they were baptized of IHON: But in the Sacrament of Penance a particular confession of sins is required. And in this they discover their own weakness: for in the action of repentance, instituted by GOD, it is enough that all things be present, which God requireth: But in the Sacrament of Penance, instituted by man, & not by God, if anything be inlaking which human cogitation hath found out, the doctrine of John the Baptist, the contrition, concession, and satisfaction of the people, together with John Baptists absolution all is nothing. There is ye one new piece inlacking, which the Roman Church hath sowed to an old garment: and when that new clout is absent. which they have imagined themselves, all is naught.
Now seeing that in the old Testament there are found m •… nigh testimonies of true repentance, the heart, the mouth, and conversation, all witnessing, that the penitent sinner was vn •… ainedly converted unto God. How cometh it to pass, that the Roman Church over-giveth the old Testament, as a time whereinto the Sacrament of Penance had no place, because it was not as yet instituted by Christ? But they count it a Sacrament of the new Testament, instituted by Christ, after his resurrection. The Apostle Paul is not so uncouth in his speeches, who attributeth Baptism to the Jews, and Circumcision to us (1. Cor. 10. & Phil. 3.) in regard their Sacraments differed from our Sacraments, rather in the sign, than in the thing signified. But the Roman Church is so disgusted of the old Testament, that they cannot admit, that the Sacrament of Penance had place at that time. Notwithstanding, whatsoever can be spoken of the repentance of Marie Magdalene and Zacchaeus in the new Testament, the like may be spoken of the repentance of David in the old Testament (2. Sam. 12. 13.) God mollified his heart, and it was pierced with a deep sense of his sin: God lowsed his tongue, and he confessed his iniquity against himself (Psal. 32. 5.) he patiently endured the fatherly chastisementes of GOD inflicted upon him for his sin: and the Prophet NATHAN pronounced forgiveness from GOD. Here no man can deny, but true repentance is found in DAVID, consisting in contrition of the heart, confession of the mouth, satisfaction in his deeds, and absolution by the mouth of the Prophet: And what more is requisite in Popish Penance? Yet because DAVID consessed his sins unto GOD, and not to the Priest, and he patiently sustained the chastisementes of GOD, but not the penance enjoined to him by the Priest. All that DAVID did appertaineth nothing to the holy Sacrament of Penance, which now is in use in the Roman Church.
The Roman Church, in this case, is not unlike unto an heard of cattle, possessed a long time into a fold: if any uncouth beast enter in amongst them, they will rudely put at it, because it is uncouth & none of their fellowship: Even so, when we speak of y e repentance of David, which hath allowance in the holy Scripture of God, & of the repentance of Miriam, whose satisfaction (I mean, to remove the slander she gave to God's people) it was prescribed by God's own mouth, and the repehtance of Jonah sealed up by a miraculous work of his deliverance from the Whales belly. All this is nothing to them: for albeit here be found repentance and absolution, yet (say they) not such as is found in the Sacrament of Penance in the Roman Church. For in the old Testament, there is but a prediction, that GOD will forgive their sins, providing that they reap̄t. But in their Sacrament, there is an actual conferring of remission of sins, ex opere operato, to such as obey the injunctions of the Priest. What have we to do with such foolish and babbling speeches, which are not grounded in Scripture? For the Apostles, who preached repentance and remission of sins, after Christ's ascension to heaven, they led the people expressly to the promises made to the Patriarchs and Prophets, concerning the coming of Christ, and of remission of sins in him: hereby acknowledging no difference in substance betwixt repentance under the old Testament and under the new Testament, because both they and we are led to one fountain of the house of David, there to be washen, and to be cleansed from all spot of sin.
Truly the doctrine of repentance, taught in holy Scripture, declareth, that it is a work wrought in us by the Lord himself, according as Christ our Lord witnesseth, saying, No man cometh unto me, except my Father, who sent me, draw him. The means whereby this work is wrought in us, is by the fearful trumpet of the law, and by the sweet promises of the Gospel. The instruments, which GOD useth in this work, are the Prophets, Apostles, their successors. None of these things can be denied: for the Apostle saith, God was in Christ, and reconciled the Worlde unto himself, not imputing their sins unto them: and hath committed unto us the word of reconciliation: no we then are we Ambassadors for Christ, as though God did beseech you, through us: we pray you in Christ's sleade, to beereconciled unto God. In these fore-mentioned places of Scripture three things are set down: First, God is counted the efficient worker of repentance: Secondly, the promises of the Gospel (whereunto the terroures of the law prepare an open door) are the means, alluring us to repentance: Thirdly, the Ministers of the Word, are the instruments to carry the message of reconciliation unto us. The very law it self, and the Gospel, cannot have the honor due to God, who is the efficient worker of repentance, because both law and Gospel was preached to reprobate Jews: but they were not converted by repentance to the truth of God, in regard the Lord, who is the efficient worker of repentance, wrought not inwardly in their hearts. As concerning the Preachers of the doctrine of reconciliation, they receive their honor from their Ambassadrie, and they give no honor unto it, except by accident, in respect of the people, who carry the greater reverence to an holy message, when they see the Ambassador who carrietith, to be an holy man. But now let us consider God in the work of repentance as the head, the message of reconciliation as the stomach, the preachers of the word, who carrieth this message, as the feet: whose feet, albeit they be called beautiful, in regard of the sweet message which they carry, yet the feet must neither have the honor of the head, nor of the stomach. But the Roman church, by giving this honor to a priest, that he conferreth, exopere operato, remission of sins to the person who confesseth in particular all his faults unto him, they give the honor of the head to the feet. Like as in all their Religion their principal drift seemeth to be this, to lead the people from the Creator, who is blessed forever, to an excessive confidence in the creatures of God.
The ground of the Sacrament of Penance is a conceit of satisfaction, which men can make for their own sins committed after Baptism: as if the promise of remission of sins made in Baptism did extend only to sins preceeding Baptism. What is this else, but directly to contradict the words of Christ spoken to his Apostles. He who believeth, and is baptized, shall be saved. Can any man be saved, by an absolution from a part of his sins, and not from all his sins? This doctrine of the Roman Church, bringeth in Christ as a Savior, and not a Savior, delivering us from the debt of by-past sins, and setting us once without the prison door, but knowing assuredly that we shall be thrust into the prison again, there to remain, until we satisfy for our own sins committed after Baptism. And they make us to be our own saviors, rather than Christ: for he who delivereth a man from his last and greatest trouble, is rather to be counted his deliverer, than he who delivered him from his first trouble.
The particular things required in the Sacrament of Penance, they say, are four, to wit, Contrition in the heart, Confession in the mouth, Satisfaction in the deed, and Absolution of the Priest. If these things were rightly conceived, in repentance, all these things are necessarily required. But as they are in the Roman Church, all are mere abominations, and displeasing unto God.
First, concerning the Contrition of the heart, the Psalmist speaketh, The sacrifices of God are a contrit •… spirit: a contrite, and a broken heart, O God, thou wilt not despise. But in the Roman Church, when a Poenitentiare cometh to his father Confessor, and discovereth a sin, not such as he hath already committed, and for the which he is pierced with sore displeasure, as David was: but rather he discovereth to his father Confessor, a treasonable attempt, which he is minded to practice, with obstinate purpose, of an incorrigible heart: shall such a man be counted to have a contrite and a broken heart? Yet, in our days, no man is more welcome to a father Confessor, than such a man as discovereth to him horrible treasons, plotted against Noble Princes: Yea, and no confessions are more secretly buried in the minds of father Confessors, than those confessions are. Is this a contrite spirit, and a broken heart, wherein the Lord delighteth? Or can there be a greater abuse of the doctrine of Contrition, than to count them contrite in heart, who are bent obstinately to run forward in the course of ungodliness?
Popish Contrition is not unlike unto the fighting of Marcus Crassus, both father and son against the Parthians. Crassus the elder, in his Oration made to encourage his army to fight valiantly, his voice failed him: Marcus Crassus, his son, in his first out-going out of the house he stumbled: Both these things were counted evil presages of the unprosperous success of the battle, which after followed. And what esperance can we have of this new found out Sacrament of Popish Penance, when as they judge so boldly of the first point thereof, that is, of Contrition, counting traitors to be men of a contrite spirit, whom God hath appointed for the flames of everlasting burning, except they repent.
The form of Confession used in the Roman Church, hath neither warrand nor example in the Scripture of God, that any person should be bound in particular to confess all his secret sins to the Priest. The place of Scripture vildly abused, Acknowledge your faults one to another, and pray one for another, that ye may be healed, &c. it should be expounded by another place of Scripture, wherein a man, who hath offended his neighbor, is commanded to confess his faults to his neighbor, whom he hath offended (Luke 17. 4) And it belongeth nothing to auricular confession, except Popish Priests would confess in particular all their sins to the people, like as the people confesseth all their secret sins in particular to the Priests, And our Lord and Master Jesus Christ, when he received a particular confession of secret sins from the Samaritan woman, he sent away his Disciples to Samaria, to the ende the weakness of a poor penitent sinner should not be troubled by a particular confession of secret sins before them who knew not things which were done in secret. But let us confess secret sins to God, who knoweth things that are done in secret. But sins whereby the Church of God is openly slandered, let them also be openly confessed.
Seeing that auricular confession hath no testimony in Scripture, it followeth to search out by diligent examination, whether or no it had place after the days of the Apostles in the first three hundredth years of our Lord. We read of the first Christened Emperor Philippus, who slew Gordianus, and was slain by the Emperor Decius, anno 250, that he was desirous about Easter time, to be admitted unto the participation of the holy Sacrament: but this benefit was refused unto him, until the time that he made his public repentance, and until he stood in the place where 〈 in non-Latin alphabet 〉 were accustomed to stand. They were so called, because they were demanded concerning the sins which they had committed, and the sense and feeling of grief that God had wrought in their hearts for their preceeding offenses. This was not a secret and auricular confession, but an open confession of public sins in sight & open audience of the people. So we see, that for the space of two hundredth and fifty years after the Lord's ascension, auricular and secret confession of sins, to the Bishop or Presbyter, was unknown in the Church.
Now if at any time open confession of sins should have ceased, and given place to secrete and auricular confession, it was in time of the ten Persecutions, because that Christians were drawn continually before the judgment seats of unbelieving Judges, from whom the weakness and faults of Christians might have been obscured, if auricular confession had been in use at that time. But the Fathers who lived in that age, were so careful to purge the Church from slander, that they preferred the purity of the Church unto their own lives.
True it is, that even before the ten Persecutions had an ende, some good Christians would consult with their Pastors, w •… ether it was expedient to confess their sins openly before the people, to the edification and good of the Church, or secretly only to God? But this secrete consulting with the Pastor, what was most needful to be done, was not an auricular confession to him of all secret sins, but rather an advisement concerning some sins, whether the sinner himself and the Church might receive greater benefit by open confession before the people, or by secret confession to God only?
The words of Origen very pertinently cited by Chemnisius are these, Consider circumspectly to whom thou shouldest confess thy sin. Try first thy Physician: if he understand and fore-see thy disease to be such as should be confessed in the Congregation of the whole Church, and so be cured whereby possibly others may be edified, and thou thyself may be easily healed: then (saith he) make haste to use the counsel of thy Physician.
If the custom of the Primitive Church were proponed in simplicity and sincerity, it should be found, that the new toye of auricular confession cannot be shrouded under the veil of great Antiquity.
Whatsoever a few men, wounded more deeply with a sense of sin, than others, they did voluntarily in pouring out their sins in the bosom of their Pastors, albeit they had neither sacrificed unto Idols, nor yet given up their names in the Roman deputies rolles, promising conformity: but only they confessed other faults of less moment to their Pastors, with dejected and humbled minds, seeking comfort to their afflicted souls. This is a matter rarely contingent, wherewith we are acquainted in our days, as familiarly as Cyprian was in his time. Yet was there no mandate and Church commandment, ordaining people so to do in Cyprians days. And people likewise, who poureth out the dolour of their wounded consciences for secret sins in our bosom, they do it voluntarily, and vncoacted, hoping for some mitigation of their grief through vnburthening of their heart by confession, as Nazianzenus writeth, 〈 in non-Latin alphabet 〉 : that is, It is some medicinal cure of heart grief to pour out our words into the very air.
After the three hundredth year of our Lord, and after the ten Persecutions ceased, the discipline of making open repentance for open sins, continued in the Church, as is evident by the Act of the Council of Nice, in the 11. Canon, in the which a form of Public satisfaction is prescribed unto them who in time of the Persecution of Licinius had sacrificed to Idols. But concerning a particular confession of secrete sins to the Pastor, there is no mention in the Council of Nice.
The History hath declared, that auricular confession had place in the East Churches, in the days of Nectarius bishop of Constantinople, whose Ministry was under the reign of the Emperor Theodosius. Here two things are to be noted: First that the discipline of the East and West Churches was different: and in the West Church there remained a public confession of notorious and public sins: in so much, that the Emperor Theodosius himself confessed his fault openly, and in sight of the people at Millane, for the slaughter of the innocent people of Thessalonica. Secondly, it is to be marked, that Nectarius in abolishing the custom of auticular confession, he acknowledged it to be but an human, and not a divine constitution: for who dare abolish, either in doctrine, or discipline, the constitutions and ordinances of God?
Lindanus, a man in the Latin Language more eloquent than godly, cannot suffer that it shall be thought, that Nectarius abolished auriculare confession, but rather, that he abolished the custom (then in use) that one should only be Presbyter Poenitentiarius, to whom secrete sins should be confessed: and that in time to come, a man should make choice of any presbyter, whom he pleased, to be his father Confessor, But let the history be judge. Socrates saith, that Eudaemon gave council to Nectarius, to abrogate presbyter poenitentiarius, & to remit every man to the trial of his own conscience, when he approached to the participation of holy mysteries.
Satisfaction in the Roman Church, is an obedience to the injunctions of the Priest: by performance whereof, they are in hope to obtain forgiveness at the hands of God, for sins committed after Baptism. But besides the Nouel •… y that is in Popish Satisfaction, it is also a blasphemous opinion. It is a Novelty because that ancient Fathers, whē they spake of Satisfaction, meaned not of a satisfactiō made to God, but of a satisfaction made to the Church: Yea, and S. Augustine calleth it, Satesfactio, quiasatis fiebat Ecclesiae: that is because the Church was satisfied. It is also a blasphemous opinion, because the honor only due to the merits of Christ's suffering, is attributed to the worthiness of men's satisfactions, such as Fasting, Praying, distribution of Alms, going in Pilgrimage to holy places, and such like offices. But the usurpation of the least of the honors belonging only to CHRIST, is hornbletreason in the sight of God, CHRIST is a propitiation for our sins, saith the Apostle, 1. John, chap. 2. verse. 2. If any man do imagine, that he can make a satisfaction for his own sins, he is blasphemous against the son of God. And like as Julian the Apostate, when he suffered himself to be saluted by the Army 〈 in non-Latin alphabet 〉 , that is, Emperor: CONSTANTIVS the Emperor, by that one word, understood the treasonable attempts of his aspiring mind. And let us be persuaded in our own hearts, That incase any man imagine, that he can sati •… fie for his own sins, he is but a Traitor against the SONNE of GOD.
THe last head of Popish Penance, is Absolution, wherein three things do concur, to wit, blasphemy, uncertainty and foolishness. It is blasphemy to say, that any man can forgive sins, who is not Eternal GOD, (Mark 2. 7.) except in form of a Messenger, executing GOD'S commandment in such manner as GOD hath prescribed in his holy word. It is great uncertainty to absolve men from the guiltiness of their faults, but not from their punishment: insomuch, that if they be prevented by death, before they have fulfilled the penance enjoined by the Priest, then their souls must be tormented in Purgatory, until they have made full satisfaction for their offenses. Then Popish Absolution, depending upon the uncertainty of a man's life, cannot be a certain thing, but a miserable excrutiation of poor souls, put in vain hope of absolution, and yet uncertain whether they be absolved or not.
Now because they will needs refer the institution of the Sacrament of Penance unto CHRIST, as the Author thereof, when He breathed upon His Disciples, and said, Whose sins ye remit, they are remitted, &c. (John, chapt. 20. verse 23.) Necessity constraineth them to prove two things out of the words of CHRIST, which they count essential in the Sacrament of Penance; First, that CHRIST commanded a penitent sinner to make a particular rehearsal of his secrete sins in the ear of the Priest: which thing CHRIST never commanded. Secondly, that in the absolution of a penitent sinner, CHRIST commanded to enjoin unto him a satisfaction, whereby he might merit at the hands of GOD forgiveness for sins committed after Baptism: which thing CHRIST never commanded: yea, repugneth manifestly to the Holy Scriptures of GOD, in the which it is said, With one offering hath He consecrated forever them that are sanctified, Hebr. chapt. 10. verse. 14. This is not a single and upright dealing to refer the institution of the Sacrament of Penance unto CHRIST, when as they cannot prove, that things moste essentiallie requisite in their Sacrament, hath allowance from the mouth of CHRIST.
I compare the Romanists in their doctrine of Penance to king Hezekiah, not in time of his zeal & uprightness, but in time of his reproueable weakness: for he shown unto the Ambassadors of the King of BABEL, the house of his treasures, his Silver, Golde, Spices, and Precious Ointmentes, and all the house of his Armor. The Messengers of the King of BABEL had no such commission from their Master, to view the Treasures, Riches, and Armor of King HEZEKIAS: but only to present letters of congratulation for the miraculous restitution of HEZEKIAS to health, and to bring unto him a present from MERODACH BALADEN, King of BABEL. But HEZEKIAS, King of IVDA, in his reprooueable weakness (as I have already spoken) let the Ambassadoures see main chinges, which they had no commission to see, to the great harm and disaduantadge of his posterity: Even so, CHRIST sent out His Apostles, and their true Successors, to preach the doctrine of repentance, and remission of sins. But the ROMANE Church will let the Ambassadoures of GOD see such things, as are not contained in their commission, to wit, a particular confession of all secrete sins, together with a satisfaction to GOD for sins committed after Baptism, of which things no mention is made in the written word of GOD.
Here I leave them, delighting in their Nouelties, which have no ground from the mouth of CHRIST, nor from the doctrine of His Apostles.
Yea, they are like unto the frogs of the I will of SERIPHVS, one of the Isles called CYCLADES, in the which the Frogs set up their heads in the Monethes of March and April, but they utter no sounding voice. as the Frogs in other places do: Even so, the ROMANE Church holdeth up their heads, as if they would prove, that CHRIST instituted this Sacrament, but they faint in the probation.
A TREATISE, Of the Sacrament of Confirmation.
I N the Sacrament of Confirmation, there is a glorious show of a sign, and a spiritual thing signified. The outward sign is Chrism, that is, Oil, mixed with some mixture of Baulme, which being signated with the sign of the Cross, upon the fore-head of him who is confirmed, in the Name of the Father, Son, and holy Ghost: they say, that with this outward sign is conferred the seven-fold grace of the holy Spirit. And this Sacrament they extol above the Sacrament of Baptism, because the grace of God which is begun in us by Baptism, is perfected by the Sacrament of Confirmation: Yea, and a Priest, or Deacon of the Church, may baptize: but the Sacrament of Confirmation must only be ministrated by a Bishop.
Very early did Popish bishops provide, that they should not be altogether idle: for they began to loath the office of preaching and baptizing: and lest they should seem to be idle bellies, they reserved some easy exercise to themselves, to wit, the making of Chrism, and anointing the people therewith.
To all this is added a Rhetorical discourse, That the people of Israel, after they had passed thorough the red Sea, they entered into a Wilderness, in the which they had a great combat with many troubles, before they could enter into their rest. And in like manner, after that we are baptized, we have a great fight with many adversaries & troubles, before we can enter into the rest of God. All this is true, but what is inferred vpō this? If the Apostle Paul were our instructor, he would bid us put on the complete armor of God, to the ende that we might withstand spiritual wickedness, and eat the blessed bread, and drink the cup of blessing, to the ende that being corroborated by the strength of the Sacraments ordained by God, we might fight a good fight, and finish our journey with joy. This is the Apostolic doctrine. But Papists will correct the Apostolic doctrine in all points, & they will have a Christiā to be corroborated by Chrism & y e sacrament of confirmation, to the end he may pass over the stormy temptations of this world in peace.
Let me now demand of them two things: One concerning the sign, Another concerning the thing signified. Concerning the sign, I demand who gave commandment to use it? Concerning the thing signified, I demand who hath promised to confer the seven-fold grace of the holy Spirit to them who are signated upon the fore-head by the bishops thombe with the sign of the Cross? These two things, to wit, the commandment and the promise are inlacking in Popish Sacraments: and so their new found out Sacraments are like unto a body that is not quickened with a soul. The Scholasticke Doctors, the first inuentors of this plurality of Sacraments, they confess roundly, that the Sacrament of Confirmation hath no authority in holy Scripture, such as Alexander Alensis, Bonaventura, and Thomas Aquinas, who after much fatigation of himself and others also, he cannot find, that ever Christ, or yet His Apostles, conferred this Sacrament to any person. Whatsoever they can cite out of Tertullian, or Basilius, or any ancient Council, for the confirmation of Chrism, it is certain, that they confess, that this custom hath no authority of the written word of God. And this is the principal mark whereat I aim in all my writings, to prove, that there is no Antiquity where 〈 in non-Latin alphabet 〉 , that is, the written word of God, doeth not confirm the antiquity of that which is alleged.
The Roman Church waketh great business to prove that in holy Scripture many promises of confirmation and corroboration of the work of God begun in us are contained: But they bestir themselves in vain, in proving that thing, which no man denieth. But incase they would prove, that the Sacrament of Confirmation is a Sacrament in a proper sense, then it became them to prove, that God in His word hath promised the grace of confirmation, to such as are signated upon the fore-head and anointed with Chrism, and buffeted upon the chieke with the bishops hand. Seeing none of these things can be proved by Scripture, it is a frivolous thing for them to allege a promise made by God, when as they invent the element whereunto this promise shall be annexed. If this be a form, according to the which Sacraments should be fashioned: then I dare affirm, that the number of Sacraments may be multiplied, according to the number of the promises contained in the word of God: So that God shall make a promise, and man shall invent, without any warrand of God's commandment, an external element, whereunto the promise shall be annexed. By this form of doing not only may they make up seven Sacraments, but also seventy times seven Sacraments.
True it is, that the holy Apostles, by imposition of hands, conferred the gift of the holy Spirit (that is, the gift of Languages) to many professors of the true Faith: and this gift conferred unto them, confirmed them in the faith of Christ. But what belongeth this unto the Popish Sacrament of Confirmation, in the which the external sign of imposition of hands is inlacking, and the promise of a spiritual grace annexed to the sign is also inlacking: and finally, that thing which was extraordinary and appertaining to a few, is brought in as the ground of an ordinary Sacrament, which should appertain to all them who believe.
I will not insist long to speak of this new Sacrament of Confirmation. Only this I say, that whatsoever is brought in into the Church of God, with derogation of the dignity of Baptism, an holy Sacrament instituted by Christ himself, it should be abhorred. But so it is, that the Sacrament of Confirmation is brought in with a derogation to the dignity of Baptism, ergo, &c. The seconde part of the argument is proved by their slender and derogatiue speeches of Baptism, together with their superlative advancements of the eminency of the Sacrament of Confirmation. In Baptism they say that we receive not the upholding, defending, governing, and strengthening Spirit of God: but all these graces are conferred in the Sacrament of Confirmation. Likewise, in Baptism is prepared an habitation to God: but the Father, Son, and holy Ghost enter not into this habitation before we receive the Sacrament of Confirmation. What can be more directly repugnant to H. Scripture? wherein it is expressly said, He who believeth, and is baptized, shall be saved. Can any man be saved, before his soul be an habitation and Temple in the which God is content to dwell? So that the doctrine of the Roman Church is like unto the nauigation of men who dare presume to sails in deep and dangerous Seas without a Compass: Even so, they talk of matters of great importance without the warrande of holy Scripture: whereby it cometh to pass, that their doctrine in many pointes is flat repugnant to holy Scripture.
Concerning the testimonies of Fathers, whereby they endeavor to prove the Sacrament of Confirmation, I might answer compendiously with S. Augustine, Quicquid attulerint, & undecunque attulerint, audiamus potius, si oues sumus vocem pastoris nostri: non ergo audiamus, haec ego dico, haec tu duis: sed haec dicit Dominus: that is, Whatsoever they bring in, and from whence soever they have brought it in, if we be the Lord's sheep, let us rather hearken to the voice of our shephearde: therefore, let us not hearken to them who say, This I say, or this thou sayest, but this saith the Lord. Nevertheless, seeing they glory so much of ancient Fathers, let the judicious Reader beware of supposititious writings, and he shall not find this Chrism in ancient writers. The Sermon of Cyprian, De Chrismate, is known to be supposititious. The opinion of Tertullian, who writeth, that they who are baptized with water, have not received the Holy Spirit, but are prepared to receive it by anointing with oil, and imposition of hands, after baptism: doeth not every man, who is versed in the reading of Fathers, smell, that Tertullian writ this when he made defection from the truth, and was entangled with the error of the Montanistes? And Cyprian, in the books of his epistles, when he attributeth too much to Unction with Oil and imposition of hands, after baptism, it is easy to perceive, that he borrowed this error from Tertullian, whom he acknowledged as his Master. But neither Tertullian nor Cyprian are speaking of the Popish Sacrament of Confirmation, but of annointing with oil and imposition of hands immediately after baptism. Mark the words of Cyprian, where he saith, Non posse esse filios Dei, si non utroque sacramento nascantur, lauacro scilicet aquae in verbo, & unctione Chrismatis: that is, They cannot be the sons of God, except they be borne again by both the Sacraments to wit, by the lauacre of water in the word, and the anointment of Chrism. True it is, that Cyprian calleth the anointment of oil after baptism, a Sacrament different from the dipping in water: but his meaning is, that the anointing with oil is an element different from the element of water, and Augustine long after Cyprian, calleth the external sign of the Sacrament, a Sacrament, and the thing represented by it, res sacramenti.
Now what vantadge hath the Roman Church, when they take hold of the words, utroque Sacramento, that is, both the Sacraments? and in the mean time they neither take heed to the sandy ground, whereupon Cyprian leaneth, to wit, the opinion of Tertullian, neither yet take they heed in what sense Cyprian calleth anointing with oil a Sacrament, to wit, because it is one of the elements, whereby our spiritual birth is represented.
The reverence that was carried toward the ceremonies of signification in the law of Moses, hath made a patent door under the Gospel, to receive many legal ceremonies, such as consecration by oil, the linen Ephod, the lights shining all the night long, and many other ceremonies, which are the more easily embraced, because in Poprie the substance of godliness is utterly forsaken, and vain ceremonies are adhered unto, even such as are ceased, because they had their performance in Christ. And like as it is a folly to take the husks of the wine grapes, after the liquor is pressed out of them, and to cast them into the wine-press again: Even so, it is a foolish conceit to return the ceremonies of signification, which have had their performance in Christ, and are abolished, to have place again in the Church of God.
Therefore, let the Roman Church brag of Antiquity as much as they please, in their Sacrament of Confirmation, no antiquity shall be found, and that for three causes: First▪ because the anointing with oil, whereof the Fathers do speak, is not a different sacrament from baptism, but a ceremony Preceeding and following Baptism. Secondly, the oil wherewith persons baptized were anointed, was not mixed with Balsam. And thirdly, after baptism, anointing with oil, and imposition of hands followed immediately: but in the Sacrament of Confirmation, when it began to take place in the Church of God, anointing with oil mixed with Balsam followed not immediately vpō the neck of baptism, as a continuate action: but it was ministered 12. or 15. year after baptism: so that it is a deluding of the world, and a perverting of those who are weak in understanding, to prove that the Sacrament of Confirmation is an ancient Sacrament in the Church, because it was an ancient custom to anoint with oil those who were baptized, as if Baptism and Confirmation were both one thing, which they utterly deny.
Let the judicious Reader understand, that the purpose of the Roman Church to advance their Sacrament of Confirmation with impairing of the dignity of Baptism, is but a new Popish invention: For the writers, after the days of the Apostles, the more ancient they are, the more they magnify the holy Sacrament of Baptism: by which (saith Clemens Alexandrinus) 〈 in non-Latin alphabet 〉 : that is, We are enlightened, we receive the adoption of children, we are made perfect, we are made immortal. What affinity hath the doctrine of the Roman Church with Antiquity, who counteth the Sacrament of Baptism only a preparation to the Sacrament of Confirmation? Whereas ancient Writers have attributed to Baptism received truly, and with singleness of heart, such perfection as leadeth us unto immortality and eternal life.
Lindanus pineth himself much, as a woman traveling in birth, to bring forth her child: so doeth he endeavor with all his might, to prove, that CHRIST instituted the Sacrament of Confirmation, and that the Chrism should be renewed from year to year, and that this custom hath been continually in use since the days of the Apostles, not only in the Church of ROME, but also in the Churches of ANTIOCHIA, HIERVSALEM, and EPHESVS. This is a very confident assertion, if he could make it good. And for proof of all this gear, is brought forth asupposititious letter of Fabian, bishop of Rome. The cause is weak that is founded upon such sandy ground as Decretal Epistles do falselie attribute to a great number of the bishops of Rome. The old proverb hath place in Lindanus, as much as in any Writer, Parturiunt Montes, nascetur ridiculus Mus: that is, The Mountains are travailing in birth, and aridiculous Mouse shall be brought forth. Fabianus testimony, written in a Legende of lies, that is, in Decretal Epistles, unknown to Antiquity, is no sure ground to any man to lean his Faith upon it.
Moreover, he fetcheth a compass to draw this Sacrament of Confirmation out of Scripture one way or other, and he saith, that Christ commanded his Apostles, who were already baptized, to remain at Ierusalē, until they were endued with strength from above (Act. 1) & in the day of Penticost, the H. Ghost descended upon them in the similitude of fiery & cloven tongs (Act. 2) & again, the disciples at Samaria, who were already baptized, yet by imposition of the hands of the Apostles, they received the gift of the H. Spirit (Act, 8. 17) What can Lindanus infer upon these grounds? Christ bestowed upon Christians, who were already baptized, a more ample grace than they had at the beginning: whē they were baptized, & Christ added a sign in time of Confirmation, sometimes fiery tongues, & sometimes imposition of hands: ergo, Confirmation is a Sacrament of y e new Testament: it followeth not: for God in ordinary sacraments, like as he maketh promises appertaining to all y e believers: even so in like manner he sealeth up these promises by signs appertaining to all y e members of the Church of God: but promises belonging to a small number, & sealed up with signs cōferred unto a few, cannot be the ground of a sacrament, which is a seal of the covenant of God, belonging to all true professors and believers. And when Lindanus hath troubled himself with much business, in end he granteth that Chrisming is an unwritten tradition, and hath no authority in the written word of God, citing the testimony of Basilius Magnus to this effect: God confirmeth and strengtheneth them who are baptized in his name, to bring his own work begun in them to a perfection, but not to institute a new SACRAMENT. And like as the GENTILES of old, who worshipped the SVNNE, they worshipped it not only for the glory and splendor that was in it, but also for the benefit that it did communicate unto the earth, by warming it, and making it fruitful. Even so, we do magnify God our Creator and maker, not only for his own most excellent and incomprehensible glory, but also because he daily refresheth our souls with his goodness, & strengtheneth our weakness with the power of his saving grace. These are points whereof no man doubteth: and a large and fruitful discourse upon this subject is a commendation of the superabundant goodness of God: but it belongeth nothing to prove that Chrisming is a Sacrament distinct from Baptism.
The African Council, called Mileuitanum, pronounced an Anatheme against all those who say, that the grace of God in Baptism conferreth only remission of sins already committed, & that in it there is no support promised to preserve men from sins in time to come that they be not committed. Whereby we may evidently perceive, that the spiritual graces, which the Roman Church referreth to the Sacrament of Confirmation, were of old referred to the Sacrament of Baptism.
Likewise, Antididagma Coloniensis (as Themnisius declareth) demandeth, for what cause doth the Presbyter anoint him, who is baptized, with Chrism, seeing that he is to be anointed of new again, with Chrism, in the Sacrament of Confirmation? And out of the book, De Gestis Pontificum, he recordeth a constitution of Sylvester, That for the peril of unexpected death, it is meet, that the Presbyter shall anoint with Chrism him who is to be baptized, lest through absence of the Bishop the person baptized should depart this life without Confirmation: but if the bishop be present, let him be anointed by the bishop. This declareth. that of old Chrisming was annexed to Baptism. But afterwards, to multiply the number of the Sacraments, they separated it from the action of Baptism, and made it a peculiar Sacrament, to be ministered some space of time after Baptism, at the least seven days, for reverence toward the seven-fold graces of God conferred in the Sacrament of Confirmation, as Durand citeth out of RABANVS: usually twelve or fifteen years interuene betwixt Baptism and the Sacrament of Confirmation in the Roman Church. Only this I request of the judicious Reader, that when he readeth of Chrisming in the ancient Church, he would not take it for the Sacrament of Confirmation, but for anointing with oil in Baptism. And this custom also had no allowance in the written word of GOD, as Basilius expressly granteth, in these words, 〈 in non-Latin alphabet 〉 , that is, What Scripture hath taught us anointing with Oil? Doeth not this proceed from secret and mysticke tradition?
Finally, let us search out this matter to the very ground, whereby it may be evidently known, howe this Sacrament of Confirmation crept in into the Church. It was a custom of ancient time, that children were presented to Baptism by their Christian parents: and albeit their infancy could not comprehend the sum of Christian Faith, yet never thelesse they were instructed and catechised when they came to years of discretion: and when they had sufficiently comprehended the sum of Christian Faith, their parents of new again presented them to the Bishop, who after he had received in audience of the people, a clear confession of their Faith, he blessed them, and with the ceremony of imposition of hands, prayed to God, that these persons, who had given out of their own mouth a confession of that same Faith, which their parents had professed in their name in Baptism, might continue in that same true Faith constantly unto their lives ende. This imposition of hands was used to imprint into the hearts of the persons, who had made a confession of their faith, a deeper reverence of God, and a greater care to continue constant. But in doing of this, there was no purpose to institute a new Sacrament of Confirmation in the Church.
Moreover, persons who were baptized by Heretics, when they forsook their heresy, they were not rebaptized, but they were received into the Church by the ceremony of imposition of hands, as hath been declared in the life of Stephanus, bishop of Rome, CENT. III. CHAP. II. And this imposition of hands was joined with prayer, That it would please God to vouchsafe upon him who was received into the bosom of the Church by imposition of hands, the gift of the holy Spirit, which was offered unto him in Baptism, but it was not received, because he professed not the true Faith. Neither can there be found in this seconde sort of imposition of hands any ground for the Sacrament of Confirmation.
To conclude, this Sacrament of Confirmation is either of God or man. If it be of God, let the warrande of His commandment be brought forth, in the which He commandeth to anoint with Chrism those who are already baptized. And is it not a disficill thing, to these who are content to sacrifice their life for Christ's sake to offer their children also to be signated with Chrism when they are twelve or fifteen years of age. But if no divine commandment can be found out, commanding us so to do, but it is a plain human invention, Then let the Roman Church brag less of Antiquity than they do, seeing there is nothing in human inventions, but Antiquity of Error.
CENTURY IX.
CHAP. I. OF EMPEROURS.
CAROLVS MAGNVS.
I N the year of our LORD 801. CHARLES THE GREAT, King of FRAVNCE, was declared Emperor, by LEO the third, Bishop of ROME: and he reigned sixteen years in his Imperial dignity: for he continued King of FRAVNCE forty and six years. The Empire of the West had been cut off since the days of Augustulus, the son of Orestes, whom Odoaser, king of Rugiheruli, &c. had compelled to denude himself of the Imperial dignity. Now after the issue of 300. years, and after the Huns, the Goths, the Lombardes, and other Nations had obtained dominion in the West, all abstaining (notwithstanding of their prevailing power) from the name, dignity, and style of Emperors. Now at length (I say) Charles the Great is anointed, and crowned Emperor, by Leo the third, in the Town of Rome. And this was the beginning of that evil custom which after followed, to wit, That Emperors should receive their coronatiō from the Bishops of Rome. At this time the Empire of the East was in y e hands of y e Empresse Irene, & in the hands of the Emperor Nicephorus. who had banished Irene, and reigned in her stead. The Empire of the East was also weak at this time, as apppeareth by a Covenant of Peace which they concluded with Charles, Emperor of the West: in the which no mention is made of Exarchatus Rauenne, to be rendered again unto them only, that the Isle of Sic •… ll, and the Towns & Lands which lie from Naples Eastwarde on the right hand, and from Manfredonia (sometimes called Syponto) on the left hand, compessed about with the Seas, called Superum & Inferum: these should remain in the possession of the Emperors of Constantinople. Charles was a prudent & godly Emperor, more sound and upright in sundry heads of Christian doctrine, than many others: for he detested the worshipping of Images, as vile Idolatry, as appeareth by his books written against the seconde Council of Nice. Charles was very friendly to Christians, and defended them against the violence and tyranny of their persecuting enemies: namely, against Godefridus, King of Denmark, a fierce adversary against the Christians who dwelt in Saxony. Likewise, he subdued the Sclavonians and Bohemians, enemies to Christian Religion: and was justly called Magnus for his great exploytes & valiant acts which God prospered in his hand Pipinus, the son of Emperor Charles, was declared King of Italy •… who died before his father: and after his death he appointed Bernard his nephew to reign in Italy, with express commandment, That he should be obedient to his son Ludouieke, whom he ordained to be successor to himself in the Imperial office. So the Emperor Charles, full of days, died in the 71. year of his age, and was buried in AKEN.
LVDOVICVS PIVS.
AFter Charles succeeded his son Ludouicus Pius. and reigned 26. years. For his gentle and meek behavior he was called Pius. He received the Imperial Diademe from Stephanus the fourth, at Aken. Bernard his brothers son, forgetful of the mandate of Charles the Great, rebelled against Ludodouicus Pius, and was beheaded at Aken. Likewise, his own sons (assisted with Hugobortus, Bishop of Lions, and Bernhardus Bishop of Vienne, and other bishops, who did excommunicate the Emperor for adherence to Judith his wife) they behaved themselves very vnduetifully towards their father. Nevertheless, he freely pardoned his sons, and accepted them again into favor. Also, Frederick, bishop of Wtrecht, threatened to excommunicate the Emperor, if he did not for sake the company of Judith his well-beloved wife, and daughter to the Duke of Bavaria, because she was his near kinswoman, to wit, in degrees of consanguinity forbidden in the Popish law. The Empresse willing to be revenged of the bishop, she hired two gentlemen, who set upon him after Church service, and slew him in his Priestly garments. In his time also, the Saracenes, in huge numbers, like unto Locusts swarmed out of Egypt and Africa, and invaded the Isle of Sicill. By cutting down all fruitful trees, burning Towns, Temples, and Monasteries, and by killing bishops, priests, and monks, they brought the Isle to an utter desolation. Gregory the fourth, at this time, was Pope: and he exhorted the Emperor, and his son Lotharius, to support the distressed estate of the Isle of Sicill. They answered, That albeit that matter duly belonged to Michael, Emperor of Constantinople, yet nevertheless, they refused not to undertake the work, upon the common charges of the country. Now whilst these things were in reasoning, Boniface, Count of Corsica, and his brother Bertarius, with support of the people of Hetruria, arrived with a Nauie at Afric: and betwixt Vtica and Carthage, encountered with the Saracenes four times: and slew of them so great a number, that they were compelled to recall their forces back again from Sicill Like as of old the Carthaginians, vexed by Scipio, recalled Hannibal for the safety of his own country: So Boniface returned back again with an army victorious, and richly ladened with the spoil of his enemies. Nothing was more vnprouidently done by the good Emperor Ludouicus Pius, than the over-giving of that right, voluntarily conferred to Charles his father by Adrian the first, and Leo the third: to wit, That no man should be elected Pope without the consent and allowance of the Emperor. This fore-said right Ludouicus gave over to the Clergy and people of Rome: only, the Romans, for keeping of friendship, should send an Ambassador to the Kings of France, declaring whom they had elected to be Pope. Heereby a patent door was opened to all mischief, which after followed: and to that horrible contention betwixt Emperors and Popes, concerning investment of Bishops. In his time three Emperors reigned in the East, at Constantinople: to wit, Leo Armenius, Michael Balbus, and Theophilus. Leo Armenius reigned seven years. He banished Nicephorus, Patriarch of Constantinople, for defending adoration of Images. Michael Balbus slew Leo his predicessour, whilst he was praising God in the Church, and reigned in his stead nine years. In his time the Saracenes mightily prevailed: a number of them issued out of Spain, and took the Isle of Candie. Another company, coming from Afric, wasted the Isle of Sicill. Theophilus reigned ten years, and faught against the Saracenes, who did oppress the Country of Asia: but he had no good success.
LOTHARIVS.
LOTHARIVS, the son of LVDOVICVS PIVS, was declared King of Italy, and Augustus before his fathers death. He was anointed by Pope Pascalis, in the Church of Saint PETER: and he reigned fifteen years. Great hostility and bloody wars fell out amongst the children of Ludouicus Pius: to wit, Lotharius, Louis, Charles, and Pipinus, for dividing of their fathers Lands. In this civil dissention the Nobility of France was so miserably weakened, that the Normandes and Daines took boldness to invade the Countreye of France: which they vexed for the space of twenty years. In the East, after Theophilus had concluded his life, his son Michael, with his mother Theodora, governed the estate. Michael reigned four and twenty years. Theodora continued only eleven years. She persecuted those who would not worship Images: albeit her husband before his departure from this life had seriously admonished her, that she should not trouble the Church for restoring of Images.
LVDOVICVS the second.
LVDOVICVS the seconde, and son of Lotharius, reigned twenty years and one. The intestine dissention betwixt him and his brother Charles, seemeth to be like unto an hereditary sickness. Howsoever, the Emperor Ludouicke had dishonor thereby: because the reballes of Charles desired the Emperors protection against his own brother: which when he had granted, the rebels were reconciled again with their own King Charles: and the Emperor, with dishonor, was compelled to retire from his brothers Dominions. In the East, Michael, Emperor of Constantinople, slew his brother Theoctistus, and thrust his mother Theodora, and her sisters, into a Monastery, and reigned himself alone after his mothers deposition thirteen years. So the whole time of the government of Michael, was twenty and four years. He faught against the Saracenes, but very vnprosperously, and was slain by Basilius, who reigned in his stead seven years.
CAROLVS CALWS.
LVDOVICVS the second dying without children, his brother Carolus Caluus, king of France, obtained at the hands of the Bishop of Rome, by many liberal gifts, to be anointed Emperor. He continued Emperor not above two years: and was poisoned by one Sedekias, a Jew, whom he used for his Physician.
CAROLVS CRASSVS.
CAROLVS CRASSVS was the son of Louis, king of Germanic: he reigned 10. year. Carolus Balbus, the son of Carolus Caluus, was incontinent cut off by death. Therefore, I have over-passed his name with silence. In this Emperors time the Normandes and Daines made such horrible excursions and desolations in FRAVNCE, that the Emperor, who came with a great Army, to support the distressed estate of France, was compelled to make peace with them, anno 888. and assigned unto them that part of France which lieth beyond Seane, towards the Britannicke Ocean, to be their habitation: which hath the name of Normandy until this day. Crassus, for his negligence and evil government, was deposed from his authority, and Arnulphus, his nephewe, was declared Emperor.
ARNVLPHVS.
AFter the death of Carolus Crassus, great troubles ensued in Italy, by the factions of Berengarius, whom the Lombardes chose to be King of Italy, on the one part: and Guido, Duke of Spoleto, whom others chose to reign in Italy, on the other part. In the midst of these factions Arnulphus leadeth an army out of Germany. He took the Town of Bergamum, and hanged Ambrose, the Earl thereof, upon a Gibbet, before the port of the Town. This severity terrified other Towns, and made them to yield. He addressed towards Rome, and was •… rowned Emperor by Formosius, whose enemies he punished unto the death. From thence he addressed to fight against Guido: but he fled, and escaped the Emperors hands. The wife of Guido, having no puissance to resist the Emperors forces, she hired some of the Emperors servants, who gave unto him a cup of poison, which brought upon him a lethargy, and three days sleeping continually. After this he arose sick, and left the siege, (for he was besieging the wife of Guido) and he died, after he had reigned twelve years.
In the East governed Leo, the son of Basilius, in whose time the Saracenes conquered Taurominium, a Town in Sicill, and the Isle of Lemnos.
CHAP. II. Of Popes, Patriarchs, Pastors, and Doctors.
A FTER LEO the third succeeded STEPHANVS the fourth, and ruled seven months. He was not elected with consent & allowance of the Emperor, but only by the Clergy and people of Rome. Here it is well marked by Functius, that the Roman Church doeth observe their own laws so inviolably, that the privilege granted to the Emperor by Pope Leo the third, it is undone again even in his first successors time: to wit, in Pope Stephanus the fourth his time. In the third month of his Popedom, he journeyed toward France, for what cause it is not certain: but it appeareth he would try the Emperors mind, whether or no he was grieved for this, that he had been elected Pope without the consent and fore-knowledge of the Emperor. When he returned again, finding that Ludouicus Pius the Emperor, was not greatly grieved at the matter, but accepted his excuse, he began to make Commentaries upon the Decrees of Hadrian the first, and Leo the third: to wit that they meaned not that the Emperor should be first acquainted with the election of the Pope: but rather, that after his election, the Emp. should be acquainted with this business, before the Pope were anointed. By such false Glosses and Commentaries, they were by degrees excluding the Emperor from all kind of intromission with the election of the Pope.
After Stepha •… us the fourth, succeeded Pascalis the first, who was elected without consent of the Emperor. He sent Ambassadors to excuse himself to the Emperor Ludouicus Pius, because the Clergy and people had compelled him to accept the Popedom. The Emperor Ludouicus Pius on the other part, seeing how this matter went, and that he was troubled with the inconstancy, ambition, and obstinacy of the Roman Church, he gave them liberty to choose their own bishop, without the fore-knowledge and consent of the Emperor in time to come. And Pascalis, after he had ruled seven years and seventeen days, he ended his course.
Eugenius the seconde, succeeded to Pascalis, and ruled four years. His popedom was in the time when Lotharius was appointed to govern Italy. His commendations are these, Great Learning, great Eloquence, with a mixture of great hypocrisy.
Valentinus, the successor of Eugenius, within the space of forty days after that he was elected, (of a Deacon) to be Pope, he concluded his life.
To Valentinus, succeeded Gregorius the fourth, and ruled sixteen years. Ludouicke and his son Lotharius were Emperors at this time: without whose consent he would not accept his Popedom. Gregory would have seemed to have been a mediator betwixt Ludouicke and his sons: but he is marked with a note of shame in the Magdeburg history, as a man who encreassed discord, rather than quenched it. What he did in the Conuention at Aken, which was convened by the authority of the Emperor, it shall be declared, God willing, in its own place.
To Gregory the fourth, succeeded Sergius the second, and ruled three years. He seemed to be the first Pope, who changed the name given unto him in Baptism: for he was called Osporci, that is, the mouth of the Sowe: and for the turpitude of the name he called himself by the name of one of his antecessours Lotharius sent Ludouicke his eldest son, accompanied with many Noble persons, to be crowned Emperor: for Lotharius thought meet to enterinto a Monastery, and to lament for his by-past sins, especially, for grieving the heart of his father Ludouicus Pius. He augmented the liturgy of the Mass, with the addition of Agnus Dei, and ordained, that the Hostia should be divided in three parts.
To Sergius the seconde, succeeded Leo the fourth, and ruled eight years, & three months. He was a man of many crafts, a builder, a warrior, and a Bishop, He compassed the Vatican with a wall, and made it in the similitude of a Town: and built bull-warkes in the passages of Tiber, as it issued from the Town. He was also a warrior, and faught against the Saracenes: against whom also he prevailed. And finally, at sometimes he was a Bishop: and he gathered a Council of 47. Bishops, in the which Athanasius, a Cardinal Presbyter was damned, for negligence in the work of his calling. This is the first time, in the which mention is made of a Cardinal in the History: for the Decretal Epistles, as I have already declared, are but fabulous and lying writings. In this Popes days, Eáelwulphus, King of ENGLAND, came to Rome, for performance of a vow that he had made. He was courteously accepted by Pope Leo: for which cause he ordained a tribute yearly to be paid to the bishop of Rome: to wit, a penny Sterling out of every house in ENGLAND that kindled fire. It is well remarked by Philip Morney, that Leo thefourth, in a certain Epistle, written to the Bishops of BRITANNIE, derogateth credit to all the Decretal Epistles assigned to the bishops of Rome, preceeding the days of Pope Siricius, except only to the Decretal Epistles of Pope Sylvester. So all the authorities that are alleged by the Roman Church, out of the Decretal Epistles, for the space of 384. years, are of none effect, by the confession of Pope Leo the fourth.
After Leo the fourth, succeeded Pope Ihonne the eight, an ENGLISH woman, borne in the Town of Mainz. She went to Athens, clothed with the apparel of a man, accompanied with a Learned man: and she profited in learning beyond her fellows. When she came to Rome, she was regarded for her learning, and was promoted to the dignity of the Popedom, and ruled two years, five months, and four days. About the year of our Lord 854. (being Pope) she played the Harlot: and by the providence of God, this viilanie of the Roman Church, which cannot err, was manifested to the whole world: For, in the time of a solemn Procession, as she was going to y e Church of Latcra •… , she traveled in birth, and died, and was buried without honor. Onuphrius, the Advocate of all evil causes, cannot over-pass this matter with silence: but he bringeth an argument from the authority of Anastatius, a writer of Chronology, to infringe the credit of this history, in this manner: Anastatius (saith he) lived about this time and knew best who succeeded to Leo the fourth: and he maketh no mention of Johannes the eight, but of Benedictus the third, as successor of Leo the fourth. To this Philip Morney answereth, That an argument taken from authority, negatively, hath no force. Anastatius maketh no mention thereof: ergo, it was not done. It followeth not: for he bringeth in the restimonie of Ranulphus, declaring the cause wherefore Anastatius omitted the name of the foeminine Pope: to wit, Propter deformitatem facti: that is, For the deformity of the fact. The nature of a short Compend permitteth me not to insist: but let them, who are desirous accurately to try out the verity of this matter, read that worthy Book of Philip Morney, called Mysterium iniquitatis.
Then followed Benedictus the third, and ruled two years, six months, and nine days. A man in honoring the Funeralles of the Clergy, with his presence, ready at all times: and desirous likewise, that the Funeral of the Bishop should be honored with the presence of the whole Clergy.
To Benedict the third, succeeded Nicolaus the first, and governed seven years, nine months, and thirteen days. He subdued the Bishop of Rauenna to his obedience. He suffered the Emperor, Ludouicke the seconde, to light from his horse, and to lead his bridle, until he came to the Campe, which was the space of a mile. He permitted divorcement betwixt married persons, for Religions cause, without consent of party. And that persons in spiritual offices, should not be subject to the justice seats of civil Magistrates. He ordained also, that no man shou •… de receive the holy Sacrament from a married Priest And that the Emperor should not be present at Ecclesiastical Conuentions: except when questions concerning Faith should be entraited. Likewise, he ordamed, That the service of GOD in all countries, should be celebrated in Latin: dispensing in the mean time with the Sclauonians and the Polonians, to have the service of GOD in their own Vulgare Language. He added unto the Liturgy of the MASSE, GLORIA IN EXCELSIS.
Hadrianus the second, succeeded to Nicolaus the first, and ruled five years, nine months, and twelve days. He used Antichristian authority, not only against Hincmarus, Bishop of Reims, but also against Carolus Caluus, king of France, whom he commanded imperiously to present one Hincmarus, Bishop of Laudunum, and nephewe to Hincmarus, Bishop of Reims, to the ende that his cause might be judged by the Apostolic seat. The King took these letters in a very evil part, and writ unto the Pope, That the Kings of France had ever been Sovereign lords in their own countreye, and not vice-gerentes and vassalles to Bishops: and, That he would not permit any man, who had been damned in a lawful Council in his own country, to wit, in the Council of Acciniacum, to make appellation to Rome. In this Popes time the eight general Council was assembled, whereof I shall speak in its own time, GOD willing.
Johannes the ninth succeeded to Adrianus the seconde, and governed ten years, and two days. This is he who for rewards crowned Carolus Caluus to be Emperor: and was casten into prison, because he was more affectionated to Ludouicus Balbus, son to Carolus Caluus, and king of France, than to Carolus Crassus, king of Germany. Nevertheless, he escaped out of prison, and fled to Ludouicke, king of France: whom also he crowned to be Emperor. But Balbus, after his coronation, incontinent died: and Pope John the ninth must seek new acquaintance, because his old friends were gone: therefore, he crowned Carolus Crassus to be Emperor. This was the first Pope who in time of his Popedom crowned three Emperors.
Martinus the seconde, rul •… d one year, and five months.
Hadrianus the third, succeeded to Martinus: the time of his government was also short: for he continued not above one year, and two months: yet nevertheless, men who are busy, may make much stir in short time. He perfected that work which his predecessors had been busied in bringing to pass many years preceeding: namely, That the Clergy and people of Rome should not attend upon the allowance of the Emperor, but they should freely choose whom they thought meetest to be Pope. He took the greater boldness to do this, because the Emperor Carolus was occupied in war-fare. The Nation of the Normandes were now so sauadge and mighty, and molested France with an huge Army, that the Emperor was compelled to transact with them in manner as is above rehearsed in the History of the life of Caralus Crassus.
Another constitution was made by Pope Hadrian: to wit, That after the death of Carolus Crassus, who died without succession, the Imperial Title, together with the government of Italy, should belong to one of the Princes of Italy. This was the ground of unsupportable debate, and of factions, in Italy, every man according to the greatness of his power, contending to be King and Emperor: But chiefly Albertus, Marques of TVSCIA, B •… rengarius, Duke of FOROVILIVM, and Guido, Duke of SPOLETO.
This seditious plotte also perturbed the Ecclesiastical estate: For, after this, everyone of the Princes of ITALIE, strove with all their might, to have such a man seated in the Popedom, as could best advance his faction, as will clearly appear in the election of Pope Formosus.
To Hadrian the third, succeeded Stephanus the fifth, and ruled six years, and eleven days. The less Holiness, Learning, and Virtue that he had, the greater audacity and boldness was found in him: for he made a constitution, whereof GRATIAN recordeth (Distinct. 19. Cap. Enimvero) Quicquid ECCLESIA ROMANA stat •… ie, quicquid ordirat, perpetuo quidem, & irre-fragibiliter obseruandum est: that is, Whatsoever the ROMANE CHURCH doeth statute and ordain, it 〈◊〉 perpetuallie, and without all contradiction, to be observed.
After STEPHANVS the fifth (whom others do call the sixth) succeeded FORMOSVS, and continued five years, and six months. He obtained the Popedom, not without strife: For one SERGIVS, a Deacon, was his competitor, supported with the TVSCVLAN faction. Always, FORMOSVS prevailed. It was supposed, that he was one of them who conspired against Pope IHONNE the ninth, and cast him into bands. After this he seared the authority of Pope IHONNE, and fled into FRAVNCE: but Pope IHONNE denuded him of all Ecclesiastical office, and put upon him the habit of a Laicke person: which indignity done unto him, he took it so grievously, that he bound himself by an oath, That he should never see the Town of ROME, nor return again to his Bishopric: for he was Episcopus PORTVENSIS. But Pope MARTINVS absolved him from his oath, and repossessed him into his Bishopric again, and in ende he was made Pope, as said is.
Nevertheless, the faction of his competitor, SERGIVS, ceased not to vex and molest FORMOSVS: so that he sent secrete advertisement unto ARNVLPHVS, the Nephewe of Carolus Crassus, to come to ROME: who came with an Army, and was crowned Emperor by Formosus, as hath been already declared.
To Formosus succeeded Boniface the sixth, who concluded his course, after he had continued twenty and six days.
After Boniface the sixth, succeeded Stephanus the sixth, and ruled one year, and three months: He not only annulled all the Decrees of his Predecessor Formosus: but also caused his dead body to be taken out of his grave, and cut off his three fingers, wherewith he was wont to consecrate persons admitted to spiritual offices, and threw them into Tiber: and caused all them, who had received ordination by Formosus, to receive new ordination.
This fact of Stephanus the sixth, is so full of uncouth and unnatural inhumanity, that Onuphrius denieth that any such thing was done: whose impudency Morneus discovereth by the testimony of Luitprandus, who lived at that same time, and was a Deacon of the Church of Ticinum, and maketh mention of this vile fact, not without horror and detestation thereof. Baronius is not so impudent as Onuphrius, and will not deny the fact, but extenuateth the atrocitie and vileness thereof: for he saith, Non fuit error in side, sed violenta tyrannis in facto: that is to say. It was no error in the faith, but a violent tyranny in the fact.
And like wise, he annulled the inauguration of the EMPEROVR ARNVLPHVS, and anointed ALBERT, or Lambert, Marques of Tuscia, who followed the Popes course to be Emperor. Now is the Popedom increased to the measure of a full strength, when they dare authorise and disauthorise, place and displace Emperors at their own pleasure. So that there remaineth nothing, but to enter into grippes with the Emperor, to throw him down to the ground, and to tread upon the excellent honor of his Soueraignitie, which in the next CENTURY will follow.
To Stephanus, succeeded Romanus, and continued only three months. He abrogated the Decrees of Stephanus, his predecessor.
Theodorus, the successor of Romanus, continued in his Popedom twenty days only. In this short time he allowed the Decrees of Formosus.
Patriarchs of Constantinople.
PAtriarches of Constantinople, in this Century, were changed, according to the disposition of Emperors, favoring or disliking the worshipping of Images. Nicephorus was a defender of adoration of Images, and was banished by the Emperor Leo. Theodotus again, Antonius, and Syngelus, who had been School-masters to the Emperor Theophilus, were haters of Images. But after the death of Theophilus, Theodora, his Wife, advanced Methodius, a superstitious man, and an obstinate defender of adoration of Images, and intercession of Saints. Concerning Ignatius and Photios, and the great troubles that arose about placing and displacing of them, occasion will be offered to speak of these things in the head of Councils.
Of other Pastors, and Doctors.
IN this corrupt and back-sliding age, wherein the Roman Antichrist had so great upper-hand, the head of Councils will compel me to make mention of the names of a number of Learned men, At this time, the name of Claudius Taurinensis, putteth a great number of the rest out of my remembrance, because he was a faithful witness unto the truth of God, in a difficill time. He was a man borne in Spain: and under the reign of Ludouicus Pius, he was made Bishop of Thurin, in P •… emont: At his first entry to his Bishopric, he threw the Images out of his Church, affirming, that the Saints, who in their lifetime were not content to be worshipped, much less could they be content to have their pictures worshipped after their death. In special, he condemned the worshipping of the Cross. affirming, that if it should be worshipped because Jesus died upon it: then the Ship, in the which Christ sailed, the Asle, whereupon Christ did ride into Jerusalem, and infinite other things, which Christ touched, by the like reason, behooved also to be worshipped. Concerning the Bishop of Rome, he said, that he was not to be counted an Apostolic Bishop, who sat in the Apostolic Chair: but he who fulfilled an Apostolic office.
Hincmarus, bishop of Reims, lived under Carolus Magnus, and continued in office almost until the reign of the Em. Arnulph. He had great strife with his nephew Hincmarus, b. of Laudunum, who refused to be under his Diosie: and appealed from him unto the b. of Rome. Likewise, in the cause of Rhotardus, b. of Soission, whom Hincmarus deposed and removed from his office. Nicolaus the first, b. of Rome, absolved him. Hadrian 2. gave him commandment to excommunicate C. Caluus, k. of France, his sovereign lord: but he refused to perform such an unlawful commandment: and writ unto the Pope, to be circumspect, and not precipitate rashly his sentences of excommunication.
The question whereunto Hadr. 2. was so serious, was about division of lands betwixt C. Caluus. & his brother Lotharius. C. Caluus denied, that he did unjustly invade any of his brothers lands, but lands duly belonging unto himself by paction and covenant. And the Nobles of the country said, that it was a strange and an unaccustomed thing, that the Pope would take upon him to be judge in a controversy concerning the Titles and Rights of Kingdoms, because he could not be both a Bishop and a King.
CHAP. III. Of Heretics.
T HEY who of old were accustomed to condemn Heresies, now they are become the chief Patrones and maintainers of adoration of Images, a notable heresy: whose pusillanimitie argueth the weakness of their cause: for under the reign of Ludouicus Pius, Claudius Taurinensis wrote books against the adoration of Images: and the Emperor, by a public edict, commanded them, who were disposed to answer to his books, to answer whilst Claudius was alive. But Jonah bishop of Orleans concealed and obscured his books, during Claudius lifetime. But after his death, with impotency of railing words, rather than with power of solid arguments, he endevoreth to refute Claudius Taurinensis. But I entrait the judicious Reader, without partiality, to read the books of Jonah, bishop of Orliens, & the very stinking breath of the adversary of the truth, shall give great allowance to the truth of God.
Godescalcus, a man of the Lowe Countries, is reckoned in the number of Heretics of this age, about the year of our Lord 849. because he spake of Predestination perilously: to wit, that these who were predestinated to life by the decree of God's predestination, were forced to do well: and those who were predestinated to condemnation, were forced by the decree of God to do evil. But I remit a further Treatise of this unto the head of Councils. Concerning old extinguished Heresies, such as the Manicheans, Arians, and Donatists, and such like, who preassed to build up the walls •… of Jericho, which God had destroyed, there is no necessity to speak, because these were vain att •… ptes, without any success.
CHAP. IIII. OF COUNCELS.
I N the year of our LORD 813. by the commandment of Carolus Magnus, in the Town of Mainz, were conuened 30. Bishops, 25. Abbots, with a great number of Priests, Monks, Countes, and Judges, about reformation of the dissolute manners, of Ecclesiastic & Laicke persons. After 3. days abstinence & fasting, joined with Litanies, public Prayers, and imploring the help of God, they divided themselves into three companies: In the first company were the Bishops, with some Noters, reading the history of the Evangel, and the Epistles, & the Acts of the Apostles, together with the Canons and works of ancient Fathers, and the Pastoral book of Gregory, to the ende, that by the Preceptes contained in these books, the enormity of men's lives might be corrected. In the second company were Abbots and Monks, reading the rules of S. Benedict, for the reformation of the lives of Monks. In the third company were lords and Judges, pondering the causes of all men, who came to complain, that wrong was done unto them.
The 1. 2. and 3. Canons of this Council, entrait concerning Faith, Hope, and Chatitie. 4. Concerning the Sacraments, to be ministered chiefly at Easter & Whitsonday, except necessity and sear of death require preuening of these times. 5. That unity and concord should be kept in the Church, because we have one common Father in heaven: one Mother, to wit, the Church, in earth: one Faith, one Baptisine, and one Celestial inheritance prepared for us: Yea, and God is not the God of dissention, but of peace, according as it is said, Blessed be the peace makers, for they shall be called the children of God. The 6. and 7. Canons, entrait of Orphans, and poor people, whose weakness is to be supported: but no man should take vantadge of their poor and desolate estate. The 8. Can. recommendeth unity to be kept betwixt men in spiritual offices, and civil Judges: a Canon indeed, if it had been observed, very necessary for the estate of this time. The 9. and 10. Canon, prescribeth to the Clergy Preceptes of a modest and sober life, with abstinence from the delicate pleasures of the world, and from Theatricall Spectacles, from pomps, and dishonest banquets: and to be more ready to go to the house of mourning, to comfort them who are heavy hearted, than to the house of banqueting. Usury, avarice, ambition, and taking of rewards, for the benefits of God, such as use to be taken for medicinal cures, is forbidden. To beware of deceit and conjurations: to flec hatred, emulation, back-biting, and envying, wandering eyes, & an unbridled tongue: a petulant, and proud gesture are forbidden: filthy words, and works, are altogether abhorred: chastity is recommended: the frequent visitations of the houses of Widows and Virgines is prohibited: due obedience is to be given to Seniors: to take heed to doctrine reading, and spiritual songs, as it becometh men who have addicted themselves unto divine service.
Precepts concerning the behavior of Monks and Nuns, and the fabric of their dwelling places, I over-pass with silence, lest I should overcharge a short Compend with an heap of unnecessary things.
In the 32. Canon, the difference betwixt 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , is set down. 33. The great Litanie or Rogations, to be observed three days, by all Christians, with fasting, sackcloth, ashes, walking barefooted, and all kind of humble carriage. 34. 35. and 36. Public Fastinges, and keeping of Festival days is commanded. 37. The Sabbath day is to be kept holy. In it no Merchand Wares to be sold, and no criminal cause to be judged. 38. and 39. Tythes are precisely to be paid. And, men fleeing to Churches for safeguarde, are not to be violentlie drawn out of the place of their refuge. 40. In Churches, and the portches thereof, let no secular judgments be exercised. 41. Let no ancient Church be spoiled of tithes and possessions, for the building of new Oratories. 42. Concerning Church rentes bestowed for reparation and upholding of Churches. 43. and 43. That no Priest say Mass himself alone: for if he have no person present except himself, howe can he say, Dominus vobiscum, or sursum corda, or such other passages? Also frequent offering of the Sacrifice of the Mass, and presenting of the Paxe, is recommended to Christian people. 45. That every person be acquainted with the Lord's Prayer, and the Beliefe: and they who can no other ways comprehend these things, let them learn them in their own vulgare language. 46. Drunkenness is detested: and they who continue in this sin, without amendment, are ordained to be excommunicated. 47. God-fathers shall attend that their spiritual children be brought up in the true Faith. 48. Filthie libidinous songs are not to be sung about Churches. 49. The cohabitation with women is forbidden to all the members of the Clergy. 50. Let all Bishops, Abbots, and Church-men, have such Advocates and Agents in their affairs, who are men that fear GOD, and are haters of all unrighteous dealing. 51. Let not the dead bodies of the Saints be transported from place to place, without the advice of the Prince of the country, or the Bishop, and Synod. 52. No dead body shall be buried within the Church, except the body of a Bishop, or of an Abbot, or of a worthy Presbyter, or of a faithful Laicke person. 53. Incestuous persons are to be searched out, and separated from the fellowship of the Church, except they be penitent. 54. 55. and 56. Marriage, in the fourth degree of consanguinity, is forbidden: and that no man shall marry his spiritual daughter, or sister, neither the woman, whose son or daughter he hath led to the Sacrament of Confirmation: and, incase they be found to be married, they shall be separated again. And no man shall take in marriage his wives sister: neither shall a woman marry her husbands brother.
IN the year of our LORD 813. a Council was assembled at Reims, by the commandment of Charles the Great: for it is to be remarked, that he not only assembled that famous Council of FRANKFORD, anno 794. in the which adoration of Images was condemned: but also, when he was now aged and saw many abuses in the Church, he endeavored, by all means possible, to procure reformation of the lewd manners of Church men. Therefore, he appointed at one time, to wit. anno 813. five National Councils, to be conuened in diverse places, for reformation of the Clergy and people: One was conuened at Mainz as hath been declared: Another at Reims: the third at Towrs: the fourth at Cabilone, or Chalons: and the fist at Arles. In all these Councils no opposition is made to y e Council of Frank •… ord: neither was the adoration of Images avowed in any of th •… se Councils. So much availeth the authority of a Prince for suppressing of false doctrine & heresy. In this Coūcel at Reims, Wulfarius, archbis. was president. 44. canons are rehearsed in the 2. Tome of Councils made in this Council.
In the 1. Can. it was concluded, That every man should diligently acquaint himself with the Articles of his Faith. 2. That every man should learn the Lord's Prayer, and comprehend the meaning thereof. 3. That every man, promoted to Ecclesiastical orders, shall walk worthily, conform to his calling. 4. The Epistles of Paul were read, to give instructions to sub-deacons, howe they should behave themselves. Yet is there not one word in all the Epistles of Paul of a sub •… deacon. 5. The Gospel was read to give instruction to Deacons, to minister condingly in their office. 6. Ignorant Priests are instructed to celebrate the Service with greater understanding. 7. In like manner, they are instructed howe to prepare 〈 in non-Latin alphabet 〉 to the Sacrament of Baptism. 8. The holy Canons were read out of the Decretal of Innocentius, for ordering the life of Canons. 9. The rule of Saint Benedict was read to reduce Abbots, and their Conuents, to a remembrance of their order 10. The Pastoral book of Gregorius was •… ead to admonish Pastors of their duty 11. Sentences of diverse ancient Fathers were read, to admonish men of all •… anks, both Prelates & subjects, to bring forth the fruit of a good conversation. 12. These things being done, they set down a form of receiving of confessions, & prescribing of penance, according to the Canonical institution. 13. They reasoned about the eight principal vices, to the ende, their diversity being distinguished, every man might know what vices he should eschew, and teach others to beware of the same. 14. That Bishops should take heed to the reading of the books of the Canonicke Scripture, and the books of Fathers: & should attend upon the preaching of the word of God. 15. That bisshops should preach the Sermons and Homilies of H. Fathers, in such sort as all the people might understand them. The 16. can. is coincident with the 12. 17. That bishops & abbots permit no man to solace y e company with filthy gesting in their presence: but let poor & indigent people be refreshed at their tables with lecture of divine Scripture, and praising of God, according to the Precept of the Apostle, that whether we eat or drink, let all things be done to the glory of God. 18. Gluttony and drunkernesse for bidden to bishops, and the Ministers of God. 19. Let not bishops be rash to judge in things secret, which are to be referred to the judgment of God, who can manifest things hid up in darkness, & discover the secrets of the heart. 20. Presbyters shall not transport themselves from a low place to a greater. 21. Whosoever, by money-paying, procureth a preferment in the Church, shall be deposed. 22. No Church man shall cohabite with a woman, except it be with his mother, or sister, or such like persons, by whose company no suspicion of uncleanness can arise. Precepts given to Monks and Nuns, I pass by, as I did in the former Council.
Can. 35. The Sabbath day shall be kept holy, and in it no servile work shall be done, according to the Lord's Commandment. 36. Let no man bestow upon the Church y t thing which by unlawful means he hath fraudulently with-drawn from others. 37. nor yet by lies and deceitful means withdraw anything duly belonging to the Church. 38. Let tithes be precisely paid. 39. Let no man presume to receive rewards for his decreet and sentence. 40. Let Prayers & Oblations be made for the Emperor, and his noble rase, that it would please God to preserve them in all happiness in this present life, & vouchsafe upon them Celestial joys in company of the Angels in the life to come. In the 41. Canon mention is made of a certain rent, left by king Pipinus of good memory, which they wish the Emperor Charles, Pipinus son, should not alter nor transfer into another sum, in respect, that by so doing many perjuries and false testimonies might ensue. 42. And that no man should be removed from his mansion, to whom the Emperors Alms is distributed. 43. And that the statute may be confirmed by his Highness allowance, whereby all contentions and strifes are ordained to have a decision, & end. 44. And that the statute, made in Bononia, concerning false witnesses, may be ratified, and confirmed: with augmentation, if need require, for eschewing of perjuries, false testimonies, and many other inconveniences.
IN the year of our LORD 813. and at the commandment of the Emperor Carolus Magnus, a Council of many Bishops and Abbots was assembled, about establishing of Ecclesiastical Discipline, in the Town of Towrs.
In the 1. Canon all men are admonished to be obedient to the Emperor Charles the Great, and to keep the oath of alleadgeance made unto him, and to make prayers and supplications for his prosperity and well-fare. 2. All Bishops shall diligently read, and frequently peruse, the books of holy Scripture, the histories of the Evangel, and the Epistles of Paul, together with the books of ancient Fathers written thereupon. 3. It is not lawful for any Bishop to be ignorant of the Canons of the Church, and of the Pastoral book of Gregorius, in the which every man, as in a viue mirror, might see himself. 4. Let every Bishop feed the flock committed unto him, not only with doctrine, but also with examples of a good conversation. 5. A Bishop must not be given to sumptuous banquets, but, be content, with a moderate diet, lest he should seem to abuse the counsel of our Lord, saying Take heed, that your hearts be not surfeited with gluttony, or drunkenness: but let holy lecture be at his table, rather than the idle words of flattering fellows. 6. Let strangers and indigent people be at Bishops tables: whom they may refresh both with corporal and spiritual repaste. 7. The delicate pleasures of the ear and the eyes, are to be eschewed, lest by such pleasures, the mind be effeminate, and enchanted. 8. Let not the Lord's servants delight in vain jesting, nor in hunting, nor halking. 9. Let Presbyters and Deacons follow the foot-steps of their Bishops, assuring themselves, that the good conversation enjoined unto their Bishops, is also enjoined unto them. 10. Let Bishops have a great solicitude and care towards the poor: and be faithful dispensators of Ecclesiastical goods, as the Ministers of God, and not as hunters after filthy lucre. 11. It is lawful for Bishops, with consent of Presbyters & Deacons, to bestow out of the Church treasure support to indigent people of that same Church. 12. A Presbyter is not to be ordained until he be 30. years old. 13. Let the B. make diligent inquisitiō in his own Paroch Church, that no Presbyter, coming from any other parts, make service in his Church, without letters of recommendation. 14. Let a Pres byter, leaving a low place, and presuming to an higher, incur that same punishment, which a Bishop, deprehended in the like fault, should incur. 15. A Presbyter, who attaineth to a Church, by giving money for it, let him be deposed. 16. Let tithes, bestowed upon Churches, by advise of Bishops, be faithfully distributed to the poor, by the Presbyters. 17. The families of Bishops shall be instructed in the sum of the true faith. In the knowledge of the retribution to be given to good men, and the condemnation of ungodly people, and of the resurrection and last judgment, and by what kind of works eternal life may be promerited: and that the Homilies, containing these instructions, shall be translated into Rusticke Latin language: to y e end that every person may understand them. Mark in what estimation the Latin language hath been at this time: that instructions, in Rusticke and Barbarous Latin, are counted better than instructions in good French Language. 18. It is the duty of the Bishop to instruct his Presbyters concerning the Sacrament of Baptism, what it is that they should desire the people baptized to renounce: namely, they should renounce the devil, & all his works, & his pomps. Now the works of the Devil are murder, fornication, adultery, drunkenness, and other such like faults. But the pomps of the Devil are pride, ostentation, swelling conceits, vain glory. lostinesse, and such other faults, as spring up from such grounds. 19. Presbyters are precisely to be admonished, that when they say the Mass, and do communicate, they do not distribute the Lord's body indiscretely, to children, and to all persons, who happen to be present, who if they be entangled with great sins, they procure unto themselves rather damnation, than any remedy to their souls, according to the saying of the Apostle, Whosoever eateth this Bread, and drinketh this Cup vnWorthilie, he shall be guilty of the body and blood of the LORD: Let a man, therefore, try himself, and so let him eat of this Bread, and drink of this Cup. By this let the judicious Reader mark, that even in the days of Carolus Magnus, private Masses had no place: but they who were duly prepared did communicate with the Priest. 20. Presbyters shall not suffer the holy Chrism to be touched by every man. 21. Presbyters shall not resort to Taverns to eat or drink. 22. Bishops and presbyters, shall prescribe to sinners, who have confessed their sines, penance, discretly, according to the weightiness of their fault. 23. Canons, who dwell in Cities, let them eat in one Closter, and sleep under one roof, to the ende they may be ready to celebrate their Canonical hours. From the 24. Can. unto the 32. are contained Constitutions concerning Monks and Nuns, which I over-pass with silence, fearing to be prolixt. Can. 32. All men should study to peace and concord, but especially Christians: forsaking hatred, discord, and envy. 33. Lord's and Judges should be obedient to the wholesome admonitions of their bishops: and bishops on the other part, should reuerentlie regard them, to the ende they may be mutually supported everyone with the consolations of another. 34. Lord's and Judges are to be admonished, that they admit not vile and naughty persons to bear witness in their judicatories, because there are many, who for a contemptible price are ready to make shipwreck of a good conscience. 35. Let no man, for his decreet, receive a reward: for divine Scripture in many places for biddeth this, as a thing that blindeth the eyes of the wise. 36. Let every man be careful to support indigent persons of his own family and kindred: for it is an impious and abominable thing in the sight of God, that men abounding in riches, should neglect their own. 37. Christians, when they make supplications to God, let them in humble manner bow down their knees, following the example of the Martyr Stephen, and of the Apostle Paul: Except upon the Lord's day, and other solemn days, on the which the universal Church keepeth a memorial of the Lord's resurrection: and at such times they are accustomed to stand and pray. 38. Faithful people must be admonished, not to enter into the Church with tumult and dinne: and in time of Prayer, and celebration of the Mass, not to be occupied in vain confabulations and idle speeches: but even to abstain from wicked cogitations. 39. Let not the Consistories and Judgment seats of secular Judges be in the Church, or portches thereof, in any time to come: because the house of God should be an house of Prayer, as our Lord Jesus Christ saith. 40. Let it be forbidden, that Merchandize be used upon the Lord's day, or Justice Courtes: because all men should abstain from servile labors: to the ende this day may be spent in praising and thanking God, from Morne till Even. 41. Incestuous persons, parracides, and murderers, are found, who will not hearken to the wholesome admonitions of Church men, but persevere in their vicious conversation, who must be reduced to order by the discipline of the secular power 42. Let the people be admonished to abstain from Magicall Arts, which can bring no support and help to the infirmities of men and beasts: but they are the deceitful snares of the Devil, whereby he deceiveth mankind. 43. A frequent custom of swearing is forbidden, wherein men, upon every light occasion willing to purchase credit to that which they speak, they take God to be witness of the verity of their speeches. 44. Manie fry subjectes, by the oppression of their Masters, aro-redacted to extreme poverty. whose causes, if our clement Sovereign please to examine, he shall find, that they are vnjustlie redacted to extreme indigence. 45. A false measure, and a false balance, is an abomination unto the Lord, as Solomon recordeth. The 46. Canon containeth a regrate, that tithes were not duly paid to the Church: notwithstanding that the Church had given in their complaint to the civil Magistrate: whereby it came to pass, that not only Lightes in the Church, and steependes to the Clergy, began to inlacke, but also the very Paroch Churches became ruinous. 47. When general Fastinges are appointed, for any impendent calamity, let no man neglect the fellowship of the humbled Church, for desire to fierce his belly with delicate food. 48. Drunkenness and surfeiting are forbid̄, as offensive both to soul and and body, and the ground of many other sins. 49. Lord's and Masters are to be admonished, not to deal cruelly and unmercifully with their subjectes: yea, and not to seek that which is due unto themselves with excessive rigor. 50. Let Laicke people communicate at least thrice in the year, unless they be impeded by some heinous sins committed by them. 51. In the last Canon mention is made, that they diligently examined the cause of them who complained to the Emperor, that they were disherited by the donation of lands, which their fathers and friends had bestowed upon the Church: and in their bounds they found no man who did complain. Always, in that matter, if anything was done amiss, they humbly submit themselves to be corrected by their Sovereign lord and king.
THE Council of Chalons was the fourth Council, conuened in the year of our Lord 813. by the commandment of Charles the Great, for the reformation of the Ecclesiastical estate. Manie of the Canons of this Council are coincident with the Canons of the former: therefore I shall be the shorter in the commemoration thereof.
1. That Bishops acquaint themselves diligently with reading the Books of holy Scripture, and the Books of ancient Fathers, together with the Pastoral book of Gregorius. 2. Let Bishops practice in their works the knowledge which they have attained unto by reading. 3. Let them also constitute schools, wherein learning may be encreassed, and men brought up in them, may be like to the sault of the earth, to season thecorrupt manners of the people, and to stop the mouths of heretics, according as it is said to the commendation of the Church, A thousand Targ •… are hung up in it, even all the Armor of the strong, Cantiel. cap. 4. verse. 4. 4. Let Church men show humility, in word, deed, countenance, and habit. 5. Let Priests be unreproveable, adorned with good manners, and not given to filthy lucre. 6. The blame of filthy lucre, where with many Church men were charged, for this, that they allured secular men to renounce the world, and to bring their goods to the Church, they endeavor, with multiplied number of words, to remove. 7. Bishops and Abbots, who with deceitful speeches have circumuened simple men, and shaven their heads, & by such means do possess their goods, in respect of their covetous desire of filthy lucre, let them be subject to Canonical or Regulare repentance. But let those simple men, who have laid down their hair, as men destitute of understanding, who cannot govern their own affairs, let them remain in that estate, which they have once undertaken: but let the goods given by negligent parents, and received, or rather reaued by auaritious Church men, be restored again to their children and heirs. 8. If Church men lay up provision of Cornes in Victuall houses, let it not be to keep them to a dearth, but to support the poor in time of need therewith. 9. Hunting and halking, and the insolency of foolish and filthy jests. are to be forsaken of Church men. 10. Gluttony & drunkenness is forbidden. 11. The Bishop or Abbot must not resort to civil judicators, to plead their own cause, except it be to support the poor and the oppressed. Presbyters, Deacons, and Monks, having obtained license from the Bishop, may compear in Civil judgment seats, accompanied with their Advocate. 12. Let not Presbyters, Deacons, or Monks, be fermers or laborers of the ground. 13. It is reported of some brethren, that they compel the persons, who are to be admitted, in time of their ordination, to swear, that they are worthy: and that they shall do nothing repugnant to the Canons: and that they shall be obedient to the Bishop, who ordaineth them, and to the Church in thewhich they are ordained: which oath, in regard it is perilous, we all inhibit, and discharge it. 14. Bishops in visiting of their parishioners, let them not be chargeable unto them, but rather comfortable, by preaching the word, and by correcting things that are disordered. 15. It is reported, that some Arch-deacons use domination over the Presbyters, and take tribute from them, which smelleth rather of tyranny, than of due order. For if the Bishop should not use domination over the Clergy, but by examplares to the flock, as the Apostle Peter writeth. Much less should these presume to do any such like thing. 16. Like as in dedication of Churches, and for receiving of orders, no money is received: even so, for buying of Baulme to make Chrism, the Presbyters (keepers of Chrism) shall bestow no money: but Bishops, of their own rent, shall furnish Baulme for the making of Chrism, and Lightes to the Church. 17. It hath been found in some places, that Presbyters have paid 12. or 14. pennies in yearly tribute to the Bishop: which custom we have ordained altogether to be abolished. 18. The receiving of paunds from incestuous persons, & from men who pay not their Tythes, and from negligent Presbyters, is forbidden, as a thing which openeth a door to avarice: but rather let Ecclesiastical discipline strike upon transgressors. 19. Let people give their Tythes to those Churches wherein their children are baptized, and whereunto they resort all the year long, to hear Church service. 20. Let peace be kept amongst all men, but in special betwixt Bishops and Countes, whereby everyone of them may mutually support another. 21. Civil Judges ought to judge righteously, without exception of persons, and without receiving of rewards: and let their Officiars, Vicars, and Centenaries be righteous men: lest, by their avarice and griedinesse, the people be grieved, and impoverished. And let the witnesses be of vnsuspect credit: for, by false witnesses the Countreye is greatly damnified. 22. The Abbots and Monks in this part of the Countreye, seeing they have addicted themselves to the Order of Saint BENEDICT: let them endeuoure to conform themselves unto his institution and rules. 23. The ordination of Presbyters, Deacons, and other inferioures, is to be made at a certain prescribed time. 24. Concerning Bishops, Presbyters, Deacons, and Monks, who shall happen to be slain, let the Emperor give determination to whom the satisfaction of blood shall belong. 25. In many places, the ancient custom of public repentance hath ceasted: neither is the ancient custom of excommunication and reconciliation in use. Therefore, the Emperor is to be entraited, that the ancient discipline may be restored again and they who sin publicly, may be brought to public repentance: and every man, according as he deserveth, may either be excommunicated, or reconciled. 26. It is reported, that in some Churches there is contention & strife for dividing of Church rentes: It is ordained, therefore, That no Mass shall be said in those Churches, until they, who are at variance, be reconciled again. 27. Neither the Sacrament of Baptism, nor the Sacrament of Confirmation, should be reiterated. 28. Concerning the decrees of affinity, and in what degree Marriage may be bound up, every man is sent to the Canons of the Church to seek resolution. 29. Seeing that the man and the woman are counted in SCRIPTVRE as one flesh, their Parentage is to be reckoned by like degrees in the matter of Marriage. 30. The Marriage of servants is not to be dissolved which is bound up with consent of both their masters, every servant remaining obedient to his own master. 31. It is rumoured, that some women by negligence, and others fraudulently, do present their own children to the Sacrament of Confirmation, to the ende they may be separated from the company of their husbands. Therefore, we statute and ordain, that such woman as either negligently or fraudulently present their own children to the Sacrament of Confirmation, they shall be compelled to do penance all the days of their life: neither shall they in any wise be separated from their husbands. 32. Let a sinner confess unto his Father Confessor all his sins which he hath committed either in thought, word, or deed: because that hatred, envy, and pride are such pestilentious bot •… hes of the soul: and the more secretly that they are couched; the more periculously they hurt. 33. Sins should not only be confessed to GOD, according to the example of DAVID, who saith, I will confess against myself my wickedness unto the LORD, and thou for gavest the punishment of my sin, Psal. 32. verse. 5. But also we should confess our sins to our Father Confessor, according to the precept of the Apostle, Acknowledge your faults one to another, and pray one for another, that ye may be healed, Iac. 5. 16. 34. In prescribing of penance, let favor and hatred of any person be laid aside, and let the injunctions be given according to the rule of H. Scripture, & according to y e canons & custom of the Church, following y e example of y e physitions of the body, who without exception of persons do adhibit cuttings, burnings, & vehement remedies to perilous diseases. 35. Many in doing of penance, are not so desirous of remission of sins, as of the accomplishment of the prescribed time of their humiliation: and being forbidden to eat flesh, or drink wine, they have y e greater desire of other delicate meats and drinks: but spiritual abstinence, which should be in penitent persons, excludeth all bodily delights. 36. Let no man sin of purpose, to the ende he may abolish his sins by Alms deeds: for that is all one as if a man should hy •… e God to grant unto him a liberty to sin. 37. Seeing all Canons of Councils are to be diligently read, in special such as appertain unto faith, and reformation of manners, should be moste frequently perused. 38. Books, called Libelli Poenitentiales, are to be abolished, because the errors of these books are certain, how beit the authors of them be uncertain: and they prepare pillows to lay under the heads of them who are slecping in sin. 39. In the solemnities of the Mass, Prayers are to be made for the souls of them who are departed, as well as for them who are alive. 40. Presbyters, who are degraded, and live like seculare, neglecting repentance, whereby they might procure restitution to their office, let them be excommunicated. 41. A Presbyter, who transporteth himself from his own place, shall not be received in any other Church, except he prove, both with witnesses and letters sealed with lead, and containing the name of the Bishop. and of the City which he lived in, that he hath lived innocently in his own Church, and had a just cause of transportation. 42. Let no Church be committed to a Presbyter, without consent of the Bishop. 43. In some places are found Scots men, who call themselves Bishops, and they ordain Presbyters and Deacons, whose ordination we altogether disallowe. 44. Presbyters must not drink in Taverns, wander in Markets, nor go to visit Cities, without advise of their Bishop. 45. Many, both of the Clergy and Laickes, go to holy places, such as Rome, and Turon: imagining, that by the sight of these places, their sins are remitted: and not attending to the sentence of Jerome, It is a more commendable thing to live well in Jerusalem, than to have seen Jerusalem. 46. In receiving the Sacrament of the body and blood of Christ, great discretion is to be used: Neither let the taking of it be long deferred, because Christ saith, Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you: Neither let us come without due preparation, because the Apostle saith, He who eateth and drinketh unworthily, eateth and drinketh his own damnation. 47. The Sacrament of the body and blood of Christ, which in one day is accustomed to be received of all Christians: let no man neglect to receive it, except some grievous crime do hinder him from receiving of it, 48. According to the precept of the Apostle James, Weak persons should be anointed with oil by the Elders, (which oil is blessed by the Bishop) these words enclosed in a parenthesi are added to the Text: for he saith, Is any man siecke amongst you, let him call for the Elders of the Church, and let them pray for him, and anoint him with oil, in the Name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up: And if he have committed sin, it shall be forgiven him, I am. cap. 5. verse. 14. 15. Such a medicine as cureth both bodily and spiritual maledies, is not to be neglected. 49. In the Council of Laodicea it was forbidden, that Masses should be said, and Oblations offered by Bisshops, or Presbyters, in private houses. This questiō also was disputed in this Council. 50. The authority of the Emperor, is to be interponed for reverent keeping of the Lord's day. 51. Because the Church is constituted of persons of dine: se conditions, some are Noble, others are ignoble, some are servants, vassalles, strangers, &c. It becometh them who are in eminent rooms, to deal mercifully with their inferioures, knowing, that they are their brethren, because God is one common Father to both, and the Church is one common mother to both. From the 52. Canon unto the 66. are contained precepts of chaste and honest living prescribed to Prioresses and Nuns, which I over-pass, as I have done in the preceeding Councils. 66. It is ordained, that prayers and supplications shall be made for the Emperor, and his children, and for their well-fare both in soul and body. 67. These things have we touched shortly, to be exhibited to our Sovereign lord the Emperor. He who desireth a more ample declaration of all virtues to be followed, and vices to be eschewed, l •… t him read the volume of the holy Scriptures of God.
IN the same year of our LORDE, wherein the preceeding four Councils were conuened, and by the mandate of the Emperor Charles the Great, another Council was conuened at Arles. The Canons of this Council were in number 26.
1. They set down a Confession of their Faith. 2. They ordain, That Prayers shall be made for the Emperor, and his children. 3. They admonish Bishops and Pastors diligently to read the books of holy Scripture: To teach the Lord's people in all truth: and, To administrate the Sacraments rightly. 4. Laic people are admonished, not to remove their Presbyters from their Churches, without consent of their Bishops. 5. That Presbyters be not admitted for rewards. 6. It is ordained, That Bishops shall attend, that every person live ordinately: that is, according to a prescribed rule. The 7. & 8. Canons belong to the ordering of Monks and Nuns. The 9. Can. pertaineth to the payment of Tythes, and first fruits. 10. It is ordained, That Presbyters shall preach the word of God, not only in Cities, but also in every Parochin. 11. Incestuous copulations are to be utterly abhorred. 12. Peace is to be kept with all men, according to the words of the Apostle, Follow peace, and sanctification, without the which no man shall see God, Hebr. cap. 12. verse. 14. 13. Let lords, Judges, and the rest of the people, be obedient to their Bishop: and let no unrighteous judgment be used: and no bribes received, nor false testimony be admitted. 14. In time of Famine, let every man support the necessity of his own. 15. Let all weightes and measures be equal and just. 16. Let the Sabbath day be kept holy, without Markets, Justice Courtes, and servile labor. 17. Let every Bishop visit his bounds once in the year: and if he find the poor to be oppressed by the violence of the mighty, then let the Bis. with wholesome admonitions, exhort them to desist from such oppression: & incase they will not desist from their violence, then let the Bishop bring the cause to the ears of the Prince. 18. Let Presbyters keep the Chrism, and give it to no man, under pretence of Medicine. 19. Parentes and Witnesses, shall bring up baptized children in the knowledge of God, because God hath givē them unto Parents, and Witnesses have paunded their word for their saith. 20. Ancient Churches shall not be deprived of Tythes, nor of none other possession. 21. That the constitution of ancient Fathers shall be kept concerning Burial in Churches. 22. Civil Judgment seats shall not be in Churches. 23. The goods belonging unto the poor, if they be bought, let it be done openly in sight of the Nobles and Judges of the City. 24. Let fugitive Presbyters and Church men be inquired, and sent back again unto their own Bishop. 25. He who hath a Benefice bestowed upon him, for helping the fabric of Churches, let him support the building of them. 26. They who sin publicly, let them make their public repentance, according to the Canons. These things have we shortly touched, to be presented unto our lord the Emperor, and to be corrected by his Highness wisdom.
IN the year of our LORD 871. and in the third year of the reign of Basilius, Emperor of the East: and under the reign of Louis the second Emperor of the West: the Ambassadoures of Pope Adrian the second came to Constantinople. Basilius the Emperor gathered a Council against Photios, the patriarch of Constantinople. In this Council great policy was used, to have all things framed to the contentment of Adrian bishop of Rome: For no man was admitted to the Council, except only they who had subscribed the supremacy of the Bishoppe of Rome, above all other Bishops. They who refused to subscribe the fore-said supremacy, were contemptuously rejected, and not admitted to the Council. So did the authority of the Bishop of Rome proceed to further growth, by flattering of Basilius, who slew his associate Michael: as it was founded in the flattery of Boniface the third, who flattered that vile murderer Phocas, who slew his master Maurice. In this Council Photios was deposed, and excommunicated, and his books which he wrote against the supremacy of the Bishop of Rome were commanded to be burnt. Photios was accused for this, that he had accepted the office of a Bishop, before he had received other Ecclesiastical orders. Photios alleged, that this was no sufficient cause of deposition, in respect that Ambrose, bishop of Milan, Nectarius, bishop of Constantinople, and of late days Tarasius, with consent of the bishop of Rome, of Laickes they were made Bishops. The Ambassadors of Pope Adrian the second answered. that Ambrose was endued with extraordinary gifts, Nectarius was called at an extraordinary time, to wit, when heresy was so over-spread, that it was an hard thing to find out a man who was not spotted with heresy: and, concerning the advancement of Tarasius to be bishop of Constantinople, to whose admission Adrian the first gave consent, they answered, That it was done for a special cause, in regard he was a zealous maintainer of the adoration of Images. This answer declareth, that incase Photios also had been a zealous maintainer of the adoration of Images, the Roman Bishop and his Ambassadoures could have dispensed with the want of Ecclesiastical orders preceeding his admission to his Bishopric, as they did in the person of Tarasius.
In this Council also the Ambassadoures of Adrian, magnifying the authority of the Pope, affirmed, that the bishop of Rome might judge of the actions of all other bishops: but no man might judge of him. And albeit the Oriental bishops in the sixth General Council, cursed Pope Honorius after his death: yet it is to be marked (say they) that he was accused of heresy: And in this case only it is lawful for inferiors to resist their superioures, and to disclaim their perverse opinions. In this point also they said, That none of the Patriarchs and Bishops proceeded against the defunct bishop of Rome, without the consent of the Roman Chair going before them. Now observe (good Reader) with what fidelity Onuphrius defendeth the name of Honorius the first: as free of all suspicion of heresy: when as the Ambassadors of Adrian the second, for very shame durst not presume to do it.
More-over, the worshipping of Images in this Council got a new allowance again, and it was commanded, That the image of Christ should be holden in no less reverence than the books of the Gospel.
The Bulgarians also were made subject to the Roman Bishop. And Ignatius Patriarch of Constantinople, in regard he was restored to his place again by the means of the bishop of Rome, he made no opposition in the contrary. Nevertheless, this alteration continued but short time: for the Bulgarians drove out of their bounds the Latin Priests, and were served with Grieke Priests again.
Diuerse Canons were constituted in this Council, but so coincident with the Canons of other Councils, that it is a superfluous thing to make a rehearsal of them. In the subscription of the Acts of the Council, great controversy fell out: for the Grecians could not abide the name of Ludouicke, Emperor of the West, because they thought, that the honorable name of an Emperor only belonged to their own Sovereign lord, who was Emperor of Constantinople. More-over, a number of them came to the Emperor Basilius, and requested him, that their subscriptions might be redeliuered unto them again, wherein they had subscribed to the supremacy of the Roman Bishop, or else the Church of Constantinople would be in perpetual subjection to the Chare of Rome. These subscriptions afore-said were restored again, but with great difficulty.
CArolus Caluus conuocated a Council in France at A •… ciniacum, consisting of ten Bishops. The bishops of Lions, Vason, and Trier were chief Presidents in the Council. Hincmarus, bishop of Reims accused in this Conuention his own Nephewe, Hincmarus, bishop of Laudunum. as a man disobedient to his Metropolitan, and a man who for private injuries had excommunicated all the Presbyters of his Church, debarring them from saying of Mass, baptizing of Inphantes, absolving of Penitents, and burying of the dead. And Hincmarus bishop of Reims, proponed unto the Council 50. Canons, which he desired to be read in the Synod: and they allowed all the Canons written by the bishop of Reims. Also, they condemned Hincmarus, bishop of Laudunum of petulancy, and compelled him to subscribe obedience to Charles his King, and to his Metropolitan: he was also deprived of his office, and his eyes were thrust out. But Pope Ihonne the ninth, under the reign of Carolus Crassus, restored him to his office again, being the more affectioned unto him, because he had appealed from his own bishop, and from the decreet of a Synod in his own country, to be judged by the Chair of Rome.
IN the year of our Lord 899. and in the eight year of the reign of the Emperor Arnulphus, in the Town of Triburium, twenty and two Bishops of Germany were assembled, who made many constitutions, a great number whereof Caranza is compelled to over-pass with silence, lest he should make a superfluous repetition of Canons mentioned before.
First it was concluded in this Council, That excommunicate persons, if they repent not, are to be subdued by the Emperor. Canon 10. That a Bishop shall not be deposed, before his cause be judged by twelve Bishops: and a Presbyter by six Bishops: and a Deacon by three Bishops. 11. A Church man, who committeth slaughter, shall be deposed, albeit he hath been enforced unto it. 12. Baptism shall not be ministered, except at Easter & Whitsonday, without necessity require. 13. Tythes are to be paid for the sustentation of the Ministry, the support of the poor, and the fabric of the Church. 15. Let men's bodies be buried in that Paroch, unto the which they paid their Tythes. 16. No burial place shall be sold for money. 17. Let Laicke people be buried in the Church yarde, not in the Church: but if they be buried already, let not their bodies be removed. 18. The vessels, wherein holy mysteries are celebrated, are Challices and Platters: whereof Saint Boniface, a Bishop and Martyr, being demanded, If it was lawful to celebrate the Sacrament in vessels of wood? He answered, That of old there were golden bishops, and wooden vessels: but now by the contrary, saith he, the Bishops are wooden bishops, and the vessels are vessels of gold. And Sepherinus ministered the Sacrament in vessels of glass. Nevertheless, this Council straitly inhibiteth the Sacrament to be consecrated in vessels of wood. 19. Let not wine without water be offered in the holy Challice, because both blood and water flowed out of the side of Christ. 20. Priests are shaven, to the end they may carry upon their heads a similitude of the crown (to wit, of thorns, wherewith the Lord was crowned) who is their lot and portion. 21. Let not Presbyters, who are called before Justice seats, be compelled to swear, but let them be put in remembrance of their holy consecration instead of an oath. 22. The trial of persons defamed by the burning iron is ceased: but let no man give out rash judgment in se •… ret matters. 27. They who have under-taken a spiritual ofsice, should not go to war-fare, nor accept upon them civil offices, according to the seventh Canon of the Council of Chalcedon. 31. A thief, or a robber, who is slain in the perpetration of his diabolical fact, let no man pray for his soul, nor distribute alms for his relief. 35. Let no justice Courtes be holden on the Lord's day, neither on Festival nor Fasting days. 39. A man who marrieth a woman of a strange country, but not of a strange religion, shall be compelled to cohabite with her. 40. It shall not be lawful for a man to marie a woman whom he hath polluted in adultery during her husbands life-time. 45. He who hath defiled two sisters, let him be subject to penance all his days, and remain continent. 46. A woman that hath committed adultery, and for fear of her husband, who persueth her unto the death, she fleeth unto Bishops to seek relief: let them travel seriously for the safety of her life: and if that can be obtained, let her be restored to her husband again: but if that cannot be obtained, let her not be restored: but her husband during his life time, shall not marie another. 54. A form of external repentance is prescribed to them who of precogitate malice and of purpose have committed slaughter.
TREATISES, Belonging to the IX. CENTURY.
A TREATISE, Of Extreame Unction.
T HE Council of TRENT entraiting of this subject of Extreame Unction, setteth down a glorious Preface before their Canons, That Satan, that vigilant enemy, who is ready at all occasions to take his aduantadge, he is most ready in the last conflict to assault poor souls, when natural powers are weakened, and the fear of approaching death doeth perturb the cogitations of sinful people, then he endevoreth to brangle their faith, and to bring them to a distrust of the mercies of GOD. But on the other part (say they) Christ hath instituted the Sacrament of Extreame Unction, as an armor to guard us at our last breath against the subtle invasions of that deceitful adversary. This Preface importeth, that all the weapons of our spiritual warfare, both defensive and offensive, wherewith we faught against spiritual wickedness in our life-time, are not sufficient to guard us in our last combat, except we be anointed with oil at our last departure, Nevertheless, the holy Scripture expresselie saith, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and belecueth in me, shall never die, Ioann. Chap. 11. verse 25. 26. In which words it may be evidently perceived, that the word of GOD, apprehended by faith, can save us both in life and death.
The Romanists, in proving Extreame Unction to be a Sacrament of the Newe Testament, in the which there is a sign instituted by GOD, and to the sign there is added a promise of forgiveness of sins, and consequently of eternal life. They are like to the drunkards of our Nation, who when their stomach is over-laden with too much drink, then they lay them down to sleep: but incase by any occasion they be wakened before the drink be digested and gone out of their heads, they arise like mad men, and make such a stir and business, that all men wish that they were in their bed again: Even so, the Roman Church hath been so miscarried with the traditions of men, with the writings of ancient Fathers (especially in points of doctrine in the which they were weak) and with the authority of Councils, that they laid them down, and slept securelie, as people who were perfectly instructed in the way of GOD. But now they awake, after a manner, out of their sleep: and they will seem to ground their doctrine upon Scripture, which they so miserably abuse, that they are in no better case, but rather in a worse, than when they misregarded Scripture, laid it aside, and counted the Decretalles of Popes to be of as great authority as the holy Scriptures of GOD.
True it is, that about the year of our LORD 520. Chemnisius reckoneth the year of our LORD 528. Felix the fourth, the successor of Johannes the first, and predecessor of Boniface the seconde: he ordained, That Christians, before they departed this life, should be anointed with oil. And this is the true original of Extreame Unction, yet in such manner, that in the days of Pope Felix the fourth, it had not the name of a Sacrament. But seeing the Council of TRENT referreth it unto a more ancient beginning: let us examine the places of SCRIPTVRE whereupon they ground this their opinion.
The words of the APOSTLE JAMES are these, Is any sick amongst you, let him call for the Elders of the Church, and let them pray for him, and anoint him with oil, in the name of the Lord: And the prayer of faith shall save the sick: and the Lord shall raise him up: And if he have committed sin, it shall be forgiven him. Jacob. Chap. 5. verse. 14. 15.
For better understanding of this place of SCRIPTVRE, let us consider these three things, to wit. That when the Gospel was first preached, for the propagation and aduan cement thereof, GOD appointed extraordinary offices, (EPHES. 4.) which were not to continue in the Church, such as the office of Apostles, Evangelists, and of Prophets. Likewise, he endued them, and some other believers, with extraordinary gifts, such as the gift of tongues, of prophesy, and working of miraculous works. And like as the extraordinary offices continued not in the Church: even so the extraordinary gifts continued not long in the Church: for they were given to open a door to the Gospel: which being once opened, Christians must content themselves with ordinary offices and gifts.
Secondly, let us consider, that persons who had received a gift of GOD to cure diseases miraculouslie, they used not at all times the self same signs and ceremonies in curing of diseases, but sometimes they sent hand-kirches to the diseased persons, (ACT. CAP. 19. verse. 11.) sometimes they ouerlayed the dead, and restored them to life, (ACT. CAP. 20. verse. 10.) and sometimes they anointed them with oil. (MARC. CAP. 6. verse. 13.) Which diversity of signs had not been lawful to use, if Extreame Unction had been an ordinary Sacrament in the Church: For, like as it is not lawful to baptize with any other liquor except water, because Baptism is a Sacrament instituted by GOD▪ Even so, in curing the diseased it had not been lawful to use any other sign and ceremony but annointing with oil, if so be it had been an ordinary Sacrament.
Thirdly, it is to be considered, that when signs and ceremonies do accompany extraordinary gifts, incase the gift do cease, it is a foolish thing to keep in use the sign and ceremony, except it were to be a memorial of a thing done of old, as the people of GVIDVS dedicated the shelles of the Fish Remora to VENVS GVIDEA, for a memorial of their deliverance. But we read not of any Prophet, to whom GOD gave not the gift of working miraculous works, who counterseited HELISEVS, by sending their staff to raise the dead, (2. REG. CAP. 4. verse. 2 •… .) or directing any •… eprous person to wash his body seven times in the waters of Jordan, as HELISEVS directed NAAMAN the Syrian to do. (2. REG. CAP. 5. verse. 10.) For in vain is the outward sign adhibited, when the gift of miraculous he ling of diseases is ceased. Yea, and the Priests in the Roman Church, convicted in conscience, that by annointing with oil, they cannot restore a diseased person to health, they delaye to apply Extreame Unction, until all hope of recovery be utterly past.
But now, lest it should seem, that their Extreame Unction is altogether vneffectuallie applied, the very words used in the application thereof testifieth, that they believe that remission of sins shall be conferred with to the diseased person, by virtue of Extreame Unction: for these are their words, Peristam sanctam Unctionem, & piissimam, suam misericordiam indulgeat tibi DEVS, quicquid peccasti per visum, per auditumodoratum tactum, gustum: that is to say, By this moste holy Unction, let GOD bestow upon thee his mercy, for all sins thou hast committed, by seeing, hearing, smelling, touching, or tasting. Here remember, that the benefit which the APOSTLE saith is chieselie obtained by prayer, they refer it unto annointing with oil. Next, they take not he •… de to whom the APOSTLE directeth this exhortation: namely, to the faithful members of CHRIST, whom in the twelfth verse he calleth his brethren, and in the soureteenth and fif •… eenth verses he speaketh to such as reverenced the order of Church-government. Now it is certain, that faithful men are so taught in the school of GOD, and persuaded, that other men's prayers can avail them nothing, except there be faith in their own hearts: for the prayer of SAMUEL could benefit King SAVL nothing in respect of his reprobate and unbelieving heart. (1. SAM. CHAP. 16. verse. 2.) But these men of whom Saint JAMES speaketh, were faithful men, penitent sinners, obedient to the ordinances of GOD: And when the Seniors of the Church prayed for such men, their sins were forgiven them, GOD having regard to their own faith, and to the prayers of the Elders of the Church for them.
In this they glory much, that Extreame Unction may be called a Sacrament of the new Testament in a proper sense: forasmuch as in it there is a sign instituted by CHRIST (Mar •… . cap. 6.) and unto the sign there is added a promise, to wit, the healing of the diseased person, if the LORD think it expedient, at least a promise of remission of sins. But all this is nothing except the third circumstance be added, to wit, that CHRIST hath given unto us this sign to be used, and hath annexed the promises afore-said as belonging unto us: for who can deny. but in circumcision there was a sign instituted by GOD, whereunto a divine promise was annexed? Nevertheless, both the sign and promise appertained unto them who lived under the old Covenant, (GALATH. CAP. 5. verse. 3.) and not to us: even so, the sign and the promise aforesaid, appertained unto that time only in the which extraordinary gifts had place in the CHURCH of GOD, and not to us.
Now, to the ende that this their Sacrament of Extreame Unction, might be holden in the greater reverence, they have found out many circumstances not mentioned in holy SCRIPTVRE: as namely, that it shall be made only by a Bishop: It shall be saluted with bowing of knees, and nine congratulations in this manner, It shall be said thrice, Ave sanctum Oleum: and again it shall be said thrice, Ave sanctum Chrisma: and the third time it shall be said thrice, Ave sanctum Balsamum: that is to say, Hail, holy Oil: Hail, holy Chrism: Hail, holy Balsam. No such commandment is contained in the Scriptures of GOD. In like manner they say, it is only lawful for a Priest to apply this Oil: as if in the days of the Apostle JAMES there had been such sacrificing Priests, as are in our days: Whereas by the contrary Pope INNOCENTIVS the first, who lived in the days of AUGUSTINE, permitted not only Priests, but also common Christians, to comfort themselves and their friends by annointing them with oil, as SIGEBERTVS writeth in his Chronicles. Also with this oil, made by the Bishop, exercised, consecrated, and saluted, as if it were a sensitive and reasonable creature, the organs of men's senses are to be anointed, such as the eyes, the ears, the nostrils, the lips, the hands, the feet, and the reins. In this point their hearts are ouercasten with darkness: and they err, mis-knowing the Scriptures and power of GOD: For the ground of corruption is in the heart, and not in the senses: and the very heart of EVA. was corrupted with infidelity and pride, before her eyes, or hands, or mouth did sin. (GENES. 3.) No man can discourse rightly of sin, nor of any other thing, except he know the fountain and well-spring thereof.
Concerning ancient Fathers, they had no such custom to anoint with oil the eyes, ears, and the rest of the organs of senses, before men's departure from this life. And whereas they bring forth the testimony of AUGUSTINE (Lib. 2. De visitatione infirmorum) reckoning Unction as one of the necessary consolations to be adhibited to them, who are concluding their life. This citation is an over-giving of their cause, and a secret confession, that Extreame Unction is but the invention of man: for they cannot be ignorant, that those books, De Visitatione Infirmorum, were not written by AUGUSTINE, bishop of HIPPO, but by another after his death, who set them forth under the name of AUGUSTINE.
AECVMENIVS, writing upon the aforesaid place of the Apostle JAMES, is shorter in his Commentary than the Apostle is in his precept or counsel: which thing he could not have done, if he had thought that an holy Sacrament had been recommended to the Church, to remain unto the ende of the world: for he writeth only, that the Apostles had this custom whilst CHRIST was conversant with them in the earth, to anoint sick persons with oil, and to restore them to health. Aecum, in Epistol. Jacob. cap. 5. verse. 14.
The custom of the Roman Church approacheth somewhat nearer to the fashions of the Pagans, and old Heretics called Gnostici, than to the custom of the Apostles: for the Pagans anointed with oil the bodies of the dead, as the Poete witnesseth in these words, Corpusque lauant frigentis, & vnguunt. (Iren. Lib. 1. Cap. 18.) And old Heretics anointed the head of the dead with oil and water, to procure redemption to their souls.
The Roman Church annointeth not the dead with oil, but they anoint them who are half dead, in whom there is no hope of life and recovery.
LINDANVS, in all his writings, is like unto an ASIATICKE Orator, fighting rather with the shaft, than with the point of the Spear: and when he citeth a place of CHRYSOSTOME, (De Sacerdotio, Libr. 3.) to prove Extreame Unction to be an ordinary Sacrament in the Church, he proveth stark nothing, yea the thing that is not in controversy betwixt us and the Papists: for CHRYSOSTOME affirmeth, that men are more benefited by their teachers, than by their parents: in respect their natural parents have begotten their bodies, but their pastors have begotten their souls to GOD: Yea, and their natural parents have not supported their bodily infirmities so much, as their pastors have done: for oft times by prayer and annointing them with oil, they have procured health to their bodies, as Saint JAMES witnesseth, which their natural parents were not able to procure. In all this discourse there is not one word which we deny. But this proveth not Extreame Unction to be a Sacrament of the Newe TESTAMENT, instituted by CHRIST, to continue unto the ende of the world.
This Popish Sacrament LINDANVS in his Panoplia entraiteth of it in the last room, as a secure haven, in the which he will leave them of his religion, reposing and resting themselves. And truly, when I consider the ground, whereupon Papists would have their disciples to lean, and the haven unto the which they would have them to arrive: I am compelled to say, that their ground is sandy ground, (MAT. 7.) and that their haven is like unto the haven of NAVPLIVS: and they are wisest, who hath least confidence in such deceitful refuges: yea, they are wise who with VLISSES and DIOMEDES can beware of the stony rocks of EVBOIA, and set their course another way.
Now the LORDE open unto us the bosom of His sweet Compassions, which is the true City of our Refuge, in the which our souls may find true security and rest:
A TREATISE, Of the Sacrament of Order.
T HE ORDERS in the ROMANE Church, are divided into inferior and superior Orders: The inferior Orders are door-keepers, readers, exorcistes, and 〈 in non-Latin alphabet 〉 , that is, followers, whom by a new invented name they call Ceroferarii, or Waxetaper-bearers: The superior Orders are sub-Deacons, Deacons, and Presbyters, By inferior Orders men's humility and obedience was tried, and so by degrees they were promoted to superior Orders. But seeing in everyone of these Orders the outward signs at their entry are different, and the things signified are different, to wit, diverse graces of the holy Spirit, increassing according as men by ascending degrees mounted up to higher honors: what is the cause that all these seven are counted one SACRAMENT, and not rather seven SACRAMENTES?
To all these Orders one thing was common, to wit, all were shaven in the upper part of their heads, to represent (as Lindanus affirmeth. Panopl. Libr. 4 Cap. 77.) that the glory of Churchmen is to wear a crown of thorns, and to be partakers of the sufferings of CHRIST. And the Council of Triburium, in the 20. Canon thereof, citeth the same cause of shaving the heads of Clergy men. It is true, that men and women of old delighted in hair, as a natural ornament of their bodies: and MARIE is commended for this, that she dried the feet of CHRIST with the hair of her head, (IOAN. CAP. 12. verse. 3.) And all the glory of the world, yea, and the crowns of immortal glory, should be casten down at the feet of CHRIST. (APOCAL. CAP. 4. verse. 10.) Nevertheless, the fact of SAMSON is reprooueable, who suffered his hair to be cut off, and casten at the feet of DELILA. (IVDG. CAP. 16. verse. 19.) And the shaving of the hair of men to be casten at the feet of the Antichrist, and to be a sign of subjection unto him, that is a thing no less reprooueable, than the fact of Samson.
We read of CONDALVS, Governor of LYCIA, under MAVSOLVS, King of CARIA, that he gained infinite sums of Golde and Silver, for suffering the people of LYCIA to wear their hair as an ornament of their bodies, wherein they much delighted: But it is otherwise with the shauelinges of the ROMANE Church, whose expectation of gain beginneth not until their heads be shaven: then they get some benefice, by ascending degrees their estate is advanced, until they become companions to Princes.
LINDANVS, according to his accustomed manner, 〈 in non-Latin alphabet 〉 , that is to say, Serious in trifles: he will needs have this custom of shaving the heads of Churchmen, to be referred unto the APOSTLE PETER, whose head, saith he, the enemies of the GOSPELL did shave, before they executed him unto the death. And this rebuke of CHRIST, the CHURCH converted it into an honorable rite of shaving the heads of Church men, after the similitude of the shaving of Simon Peters head.
But if the ROMANE Church had been very solicitous to have kept the doctrine of the true faith of CHRIST, i •… purity, as it was delivered by SIMON PETER, and the rest of the APOSTLES, they had not been so serious in matters of hair.
ANOTHER custom in the ROMANE Church, is to anoint with oil all them who are admitted to Church Orders. Where have they learned this custom? from the sons of AARON, who were anointed with oil, (LEVIT. CAP. 8. verse. 30.) and consecrated to the work of their ministration. Maye it not justly be spoken of them, which was spoken of old unto him who was too lofty in his vaunting speeches, 〈 in non-Latin alphabet 〉 : that is to say, Either increase your strength, or diminishe your loftiness: Even so, I say to the Chaplens of the ROMANE Church, That they should either be liker unto CHRIST, (who was a Priest according to the order of MELCHISEDECK) or else they should brag less of the ceremonies of the LEVITICALL Law, seeing that the Priesthood of Melchizedek is far different from the Priesthood of Aaron.
To grace this Sacrament of Order, all these seven Orders afore-said are attributed unto CHRIST himself: He was a Door-keeper (say they) when He cast out the buyers and sellers out of the TEMPLE: (IOANN. CAP. 2. VERS. 15.) He was a Reader, when He read the place of ISAIAS in the Synagogue of NAZARETH, saying, The Spirit of the LORD is upon me, &c. (LUKE CAP. 4. verse. 17.) He did the office of an Exorcist, when He cured a man possessed with a Devil: (LUKE CAP. 4. verse. 33.) He practiced the office of Acoluthus, when He said, He who followeth Mee, shall not walk in darkness, but shall have the light of Life: (Ioann. Cap. 8. verse. 12.) The office of a sub-Deacon, when He washed His Disciples feet: (Ioann. Cap. 13. verse. 4.) The office of a Deacon, when He distributed Bread and Wine to His Disciples: (Matth. Cap. 26. verse. 26.) And finally, He executed His Priestlie office, when He offered Himself upon the Cross, a Sacrifice for our sins. (Matth. cap. 27. verse. 50.) Who can be so babishe ignorant, but he may understand, that CHRIST, in working saving miracles, He declared Himself the promised MESSIAS and Savior? In reforming the abuses of the Temple, He declared Himself to be both King and Priest, to whom reformation of abuses in the Church belongeth: In reading Holy Scripture, and opening the sense and meaning thereof to the people, He declared Himself to be the Great Prophet, whom GOD promised to send into the world: (DEVTER. XVIII.) And when CHRIST saith, He who followeth M •… e shall not walk in darkness, &c. these words do import, That we, who follow CHRIST are 〈 in non-Latin alphabet 〉 , but not that CHRIST himself is 〈 in non-Latin alphabet 〉 . Who could once imagine that the hearts of men could be over-casten with such horrible darkness, as to attribute to the Lord of the House of GOD, the basest room in all the House, and to make a Door-keeper of him for a time?
NOwe the Ceremonies which are used in the Consecration of them who are admitted to inferior Orders, are these: The Door-keepers are admitted with the sign of delivering the keys of the Church-door unto them. The Readers, by delivering unto them the Holy Bible. The Exorcistes, by delivering unto them certain forms of adjuration of persons possessed with Devils, or transported with madness. And 〈 in non-Latin alphabet 〉 , by delivering unto them Tapers of wax, with a little water potte. Are these elements instituted by GOD? and hath GOD annexed unto Keys, Books, Adjurations, and Tapers of wax, a promise of spiritual grace? If these two things cannot be proved by Holy Scripture, then no Sacrament can be acknowledged in these Orders: especially since the administration of these offices is committed to boys, to ignorant fellows, and to men who have no extraordinary gift of casting out of Devils, as the Exorcistes of the Primitive Church had of old.
The like I speak of superior Orders, The signs and Ceremonies which are used in admitting of Presbyters, (whom now they call Priests) are the presenting unto them a platter, in the which consecrated Hosties are contained, to declare, that they are called to stand at the Altar, to consecrate the elements, and to offer up the body and blood of CHRIST, as a prop •… tiatorie Sacrifice to the Father. Howe blasphemous this opinion is, I have already declared, in the TREATIS •… Of the Sacrifice of the Mass, but for the present this I say, That if the ancient Ceremony of Imposition of hands had been kept in admission of Presbyters, yet it could not have been called a Sacrament of the Newe Testament, because a Sacrament is a visible sign, of the invisible grace of GOD, and belonging to all them to whom the Covenant of GOD belongeth. Onelie this observed, that every Sacrament must be applied in its own time, as GOD hath ordained.
The Ceremony of breathing upon them who are admitted Priests, conjoined with these words, Receaue the Holy Spirit, (Ioann. Cap. 20. verse. 22.) it is a preposterous counterfeiting of CHRIST, whom we aught to follow, in such things as He hath set down to be followed: but not to presume to do all things which He did for demonstration of His divine power.
The Deacons in the Roman Church, are ordained by a Bishop, who clotheth them with their Stoles, and their Oraria, upon their left shoulders, and putteth into their hands the Book of the Evangel, whereof they should be Preachers. Their office is to attend upon the Presbyters, when they minister the Sacraments, to lay the Hosties upon the Altar, to prepare, and to cover the LORDES Table, to carry the Cross, and to preach, and sing, the Gospel, and the Epistle, to the people. In the ordination of Deacons, there is neither a regard of the first institution of Deacons appointed by CHRISTES Apostles, (Acts 6.) neither is there any similitude or resemblance of a SACRAMENT therein.
The office of a sab-Deacon is not mentioned in Holy Scripture, and their service in carrying the Challice, and the Paxe, and the potte with water to wash the hands of them who minister at the Altar, and the Towell: they are such a mass of frivolous toys, invented by the brain of man, that I will leave of to speak any further of them, remembering always this ancient saying, That which Scripture hath not commanded, may be as easily rejected, as it may be furtherlie obtruded.
NOwe seeing I have remembered in all my preceeding Treatises, to speak of Antiquity, I shall not over-pass with silence this point (GOD willing) in this Treatise also.
Albeit the Hierarchy of the Roman Church were found to be ancient, yet it sufficeth for this Treatise to declare, that of old these Orders were not called a Sacrament. And there is no ancient Writer whom I have read, who reckoneth Church Orders in the number of Sacraments. As for the words of Cyprian and Pope Leo, cited by Lindanus, they are not worthy of refutation, because in a general signification many things may be called Sacraments. But to call Order a Sacrament in a strict signification, it is a new invention found out by the Scholasticke Doctors, who behooved to be serious in something after they had lost the substance of Religion.
But I will set forward, and declare, that the Hierarchy it self is not so ancient as they affirm it to be. True it is, that about the year of our LORD 250. Cornelius, Bishop of Rome, abhorring the arrogancy of Nouaius, describeth the Hierarchy of the Roman Church, in the which there was one Bishop, forty and six Presbyters, seven Deacons, and seven sub-Deacons, forty and two Acoluthi: of Exorcistes, Readers, and Ianitors fifty & two: of Widows & afflicted people, above a thousand and five hundredth persons, who were all sustained by the liberality and goodness of GOD in the Roman Church. Heereof it appeareth, that over and beside offices instituted by the Apostles to continue ordinarily in the Church, other offices crept in (into the Church) by human institution, having no such warrand as Elders and Deacons had. And after the time of the promotion of the Bishop of Rome, to the honor of Universal Bishop, the number of Church offices encreassed: and to Presbyters were added Arch-priests: and to Deacons were added Arch-deacons. And Lindanus lamenteth that other inferior offices, which were invented by men, had ceased in the Church, such as Fossores, Syngeli, Copiatae. When the liberality of the people bestowed superfluity of riches upon the Church, then new offices behooved to be found out, to the ende, that all which was bestowed might seem too little, because many Church offices were to be sustained: the proverb spoken of old of women, 〈 in non-Latin alphabet 〉 , that is, A woman is naturally sumptuous: now it might be justly transferred to the Church Hierarchy, that it was a sumptuous and costly thing.
About the year of our Lord 308, and under the reign of Dioclesian, a constitution is attributed to Gaius, Bishop of Rome, that men should be promoted to superior Orders, by degrees ascending from inferior Orders. And all the fore-mentioned Orders are reckoned in that Decretal of Gaius, to wit, Ostiarius, Lector, Exorcista, Acoluthus, Sub-diaconus, Diaconus, Presbyter, and Episcopus. But the Epistle of Leo the fourth, written to the Bishops of Britannie, derogateth credit to all the decretal Epistles written before the days of Pope Siricius, except only to the decretal Epistles of Pope Sylvester: So that arguments taken from decretal Epistles, preceeding the 384. year of our Lord, hath the less credit amongst us, because they cannot obtain credit at the hands of their own Popes.
But seeing nothing is to beee called ancient, which hath not flowed from the mouth of Christ and His Apostles, lest they should seem to be discountenanced in this point, they cite the book of the Canons of the Apostles, to prove, that the degrees afore-said were Apostolic constitutions. This book is not only supposititious, but also moste impertinently cited by Papists, because in the Council of Trent (De Sacramento ordinis, cap. 2.) Anathema is pronounced against them who acknowledgeth not all their Orders, both superior and inferior. But the book of the Canons of the Apostles acknowledgeth only five Orders: namely, Bishops, Presbyters, Deacons, Readers, and Psalmists, or Chantors: but no mention is made of Exorcistes and Sub-deacons: Therefore, it were good for them either to brag less of Antiquity, or to prove better, that their Hierarchy is ancient.
Ambrose (in cap. 4. ad Ephes.) reckoneth five Orders, to wit, Bishops, Presbyters, Deacons, Readers, and Exorcistes, making no mention of Subdeacons, and Acoluthi. The Canonistes reckon nine Orders, adding to the seven above mentioned Bishops and Psalmists.