History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 7 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 600-1000 · Century 7 · Chapter 3

p. 22CHAP. III. Of Divers Countries.

1. THe Hereſies of former ages, and now the arrogant preſumption of The Chriſtian Church is divided into ten parts.Prelates, cauſeth the Church of Chriſt to be divided into ten parts, differing all one from another; either in articles of faith, or diſcipline and rites (whereof they have been too zealous) each part, calling themſelves the only true Church of Chriſt; moſt pitifull! Theſe parts are, 1. The Latines or Weſtern Churches, which hath been under the Biſhop of Rome. 2. The Greeks, and with them, the Iberi, Slavoni, Ruſſi, Muſcovites, and others ſcattered through Europe; together with the Patriarchal Seas of Antioch and Jeruſalem in Aſia; and the Patriarchal See of Alexandria in Aegypt; all which were brought once under the Biſhop of Conſtantinople. My aim hath been principally, to know the alterations of theſe two parts, at what time, and where the ſchiſm began, and how it did wax: and ſo have I followed, as the matter, and light of ſtories, gives occaſion. It is remarkable, that Pope Gregory the I. in lib. 7. Ep. 53. writes, that all the four Patriarchs in the Eaſt, did hold the ſame faith and doctrine with the Synod at Chalcedon, and other General Councels before it; nor did they ordain any Biſhop, who did not follow and maintain the ſame. 3. The Ethiopians or Abyſſines, under Preſter-John, in Affrick; they uſe to bathe or baptize themſelves every year in rivers; not that they think it neceſſary to ſalvation; but they do it on the day of the Epiphany, in remembrance of Chriſt's baptiſm: for this, the Romaniſts call them Anabaptiſts. But we will, in Century XIII. hear Germanus, Patriarch of Conſtantinople, calling them Orthodox: they are circumcized by an old cuſtom, rather than of religion: for Herodotus, in Euterpe, teſtifieth, that the Ethiopians and Aegyptians, in his time and before, were circumcized. 4. The Jacobites are ſo named, from Jacob Zanzal a Syrian, and Eutithian Heretick, who lived an. 613. and more ſhortly, they are called Coptites (as Io. Scaliger. de emend. temp. lib. 5. writes) from a City in Aegypt, where Diocleſian ſlue 144000. Martyres, becauſe they would not ſacrifice to Idols: this ſort are diſperſed in Aegypt, Arabia and Chaldea: they are alſo circumcized. The Authour of the book, called the Catholick Traditions, firſt in French, and then tranſlated into Engliſh) ſearches the differences p. 23of all Churches; and except ceremonies or rites, hath not marked great difference of the Abyſſines and Jacobites, from our Reformed Churches; and in his Preface, he ſaith, they pretend to have their name Jacobites, from Jacob the old Patriarch; and the name Copthes or Cut, becauſe they are circumcized: and in Qu. 5. he ſaith, they call themſelves Chriſtians of the firſt converſion. 5. The Neſtorians, are ſaid to have abjured the hereſie of Neſtorians; yet keep ſtill the name for hatred and diſtinction of the Eutithians: they dwell diſperſed thorow Perſia, India and Tartary; they uſe the Chaldean language in their Liturgy, and their Prelate reſideth in Moſal or Seleucia. 6. Maronites dwell in Lybia and Phoenicia; they uſe the Arabian tongue; they are permitted to uſe Bells, after the manner of the Weſtern Church; which is not granted to others in the Eaſt. They are ſaid to have been free from all enemies till this day; not ſo much by ſtrength, or number of ſouldiers, as by ſcituation of the mountains. 7. The Armenians uſe only their own language, but are infected with fond hereſies; they hold that Chriſt did not aſſume an human body of the Virgin Mary; but had an incorruptible body from the moment of his conception; and this body (ſay they) ſhould be worſhipped in the own nature of it; and therefore they are called foreign, or worſhippers of a corruptible thing; and becauſe they worſhip the Croſs of Chriſt, they are called Croſs worſhippers. For theſe cauſes they are contemned by the Greeks; but Pope Lucius the II. accepted them; becauſe, at that time, they did acknowledge the Pope, as head of the Church: nevertheleſs, the Romans hate them as Hereticks; but deal diſcreetly with them (as they ſay) to draw them unto their obedience: they call their Arch-Biſhop, the Catholick Biſhop. 8. The Georgians, are ſo called from St. George, whoſe badge they carry; they dwell in Media, Perſia, and about the Caſpian ſea; they agree with the Greeks, both in language, rites and doctrine. 9. Suriani, are ſo named from Sur, a City of Aſſyria, and alſo are called Samaritani; they have the ſame language which the Sarazens had, and religion with the Greeks, for the moſt part; and they have leavened bread in the Sacrament 10. Mozarabes, who dwelt firſt in Arabia, and thence they went in Colonies into Affrick, and then into Spain; but none of them remain till this day; becauſe they would not contract with any of another Religion: in their Service, they were brought to uſe the Latine language, and to acknowledge the primacy of the Pope; but they would not change in ſundry other articles. Theſe are the remnants of the moſt ancient and famous Churches; the moſt part of which, agree in many more things of great importance, than thoſe wherein they diſſent: ſo that amongſt the blind Pagans, and blaſphemous Mahumetiſts, the name of God is invocated, by ſome Chriſtians, with more piety (it may be ſuppoſed) than among others where there is greater libertie and clearneſs of doctrine. Whereſoever the Word of God is preached, we muſt think, ſome are effectually called; for the rain coming from heaven, returns not again, but watereth the earth, and makes it to bud; ſo is the word of the Lord, Iſa. 55. And Jeſus Chriſt is the Univerſal Shepheard of them all. The Authour of the fore-named Catholick Tradition, in the Annotation on the 5. queſtion, ſaith, There are two or three hundred years paſt; ſince that, it hath been very hard, to judge by the multitude, whether the name of the Catholick Church, appartained to the Greeks or Latines......But now the Greek Church is diminiſhed, by oppreſſion of the Turks; as the Latine is increaſed, by the Conqueſts of the Spaniards, far otherwiſe then it was heretofore.....So that if the multitude, gave the name of Catholick, the Grecians ſhould have had it; and the certain time, when they loſt this Title, is not to be known. Notwithſtanding all this, theſe two Churches, and that of the Jacobites, p. 24do profeſs themſelves to be Catholicks; the paſſages or proofs before alledged, do ſhew, that every one of them is extended very wide. Under the name of Jacobites, we comprehend, the Cophites and Abyſſines; and we may add the Neſtorians: for Maſius telleth us, that theſe people are rather differing in name, than in religion, whoſe teſtimony is reported to be very true. In Jeruſalem they have divers Churches and Oratories, the one neer the other; and the reaſon is, to the end every nation may uſe the language which he beſt underſtandeth.....The ſame Maſius, diſchargeth the Neſtorians of the crime of that hereſie, which was imputed unto them: I am aſſured (ſaith he) they are free from that wicked doctrine of that infamous heretick Neſtor; for having a great volumn of their ſolemn prayers, which they make to God, I have found nothing, that might offend any man of ſound opinion in our religion; if it be not this, that I ſuſpect them; becauſe they, in many places, call not the Virgin Marie mother of God; but inſtead of this Title, they call her the mother of life and of light. And ſaith the fore-named Author, here is to be noted, that Villamont had ſome notice, that Preſter-John had ſent to the Pope, that he was willing to ſubmit himſelf unto the Church of Rome: and Cotton, the Jeſuit, affirms, that the Patriarch of the Cophites, had done the like. But we have now freſher news, and know that there is no ſuch matter. So far out of the Catholick Tradition. Then of all theſe parts, we may think, that (except certain perſons at ſeveral times) they all retain, or the moſt part, their ancient doctrines and traditions; as wel in matters of faith, as in rites and diſcipline; except only the Weſtern Church, which hath ſuffered no ſmall change, ſometimes to worſe, and ſometimes to better; not in general at once, but now one nation, and then another hath ſuffered their Eclipſes, and have ſhewed again their bright beams. And the firſt declination began in Italy, by occaſion of Wars, and partly in default of their Clergie. For when the many ſtrangers made incurſions upon Italie, in the two Centuries immediately preceding; they indeavoured, by all means, to aboliſh all other languages, except their own: and therefore, where they prevailed, they burned Studies, and all Books that they could find. Io. Bodin. Method. cap. 7. And then the Biſhops of Rome, fiſhing in troubled waters, after that the Emperour, who did with-hold, was taken out of the way, they begun to exalt themſelves above all. The religion and pietie of former Biſhops, did move the Emperour to be bountifull unto them; and for peace in the Church, to limit their juriſdiction: But the following Biſhops, looking unto wealth, more than devotion; and to dominion, more than peace; they begun to think a Biſhoprick, to be nothing elſe but gain, revenues and dominion; as ſaith Po. Vergil. de inven. rer. lib. 6. cap. 14. neer the end, in the former ages, the ſubtile wits of the Greeks made hereſies, and hereſies begot ſchiſms: but the Romans turn all religion into gain, and in all the articles of difference betwixt the Greeks and the Latines, the opinion of the Latines, ſerveth unto the gain and ambition of the Clergie, either directlie or indirectlie: now deſire of money being alone (far more being conjoined with ambition) is the root of all ill; ſo that no wonder it is, if hunting after it, they have erred from the faith.

2. Pope Gregory the I. ſaw this defection coming, when he ſaid, all things Gregory foreſaw the first defection.that were fore-told, are now in doing: the King of pride is at hand; and which I fear to ſpeak, the armie or the end. [Some read, exercitus; and ſome exitus] of Prieſts is at hand; for they do war under pride, who ſhould be ringleaders of humilitie, lib. 4. Ep. 38. And on Iob lib. 33. cap. 36. now ere Antichriſt come by himſelf, ſome do preach him by their words, and manie by their manners. Are they not the Preachers of his hypocriſie, who when they p. 25have obtained the holy Orders of God, do with their hearts or deſires lay hold on this fading World? Who pretend that it is all vertue that they do, and yet it is all vice that they practice? And in Homil. on Luk. 10. he lamenteth, Behold the World is full of Prieſts, but few workmen in the Lords harveſt: we accept the Office, but diſcharge not the work of the Office. I think, Brethren, that there is no greater wrack, then what God ſuffereth from Prieſts, when he ſeeth them examples of wickedneſs, whom he hath appointed for amending others: and which is more grievous, if they ſee one humble or continent, they deride him: What can befall the Flock, when the Shepheards become Wolves? they fear not to undertake the charge of the Flock, who ſpare not to make prey of them; and they turn Miniſtery into the increaſe of ambition: we forſake the things that appartain unto God, and are intangled with the things of the earth: ſo it is fullfilled, like Prieſt, like people. There he ſpeaks largely of this purpoſe, and this is remarkable that he ſaith, When Peter ſhall come [before Chriſt] with the converted Jews, whom he drew after him, and Paul leading (I may ſay) the converted World, Andrew leading Achaia; and all the Shepheards, with their Flocks, ſhall come before the eternal Shepheard: what ſhall we wretched men ſay, who had the name of Shepheards, and have no ſheep, who have received nouriſhment from us? Nevertheleſs, the Lord will feed his ſheep by himſelf, whom he hath appointed unto life. Whereunto ſhall I liken bad Prieſts, but to the water of Baptiſm, which waſhing away the ſins of the baptized, ſendeth them into Heaven, and it is caſt into a Cink. And lib. 4. Ep. 32. he ſaith of them, While we forſake things that become us, and mind things that become us not; we make our ſins like unto the power of the barbarous enemies; and our fault which lieth heavy upon the Common-wealth, doth ſharpen the ſwords of our enemies: what can we ſay who are unworthily ſet over the people of God, and preſs them down with the burthen of our ſins? who deſtroy by our examples, what we preach with our tongues; who by our works teach wickedneſs, and by our voice only pretend equity; the Teachers of humility, and Captains of pride; with the face of a ſheep, we do cover wolviſh teeth. But what ſhall be the end of theſe things, but that we do counſel men, and are made known unto God? And lib. 8. Ep. 36. They who come after us, will ſee worſe times; ſo that in compariſon of their times, they will judge that we have had happy daies. Yea Gregory, not only foreſaw Gregory deviſeth new Rites, yet tieth not others unto them.this defection, but he was not the leaſt agent in multiplying new Rites: he did frame a new order of Divine Service, or (as they call it) a new Maſs; where it is clear, that the former manner did not pleaſe him. And li. 7. indict. 2. Ep. 63. he ſhews, that ſome of his friends, both Greeks and Latines, did grumble againſt it: and in the end of that Epiſtle it is remarkable, that he ſaith, Nevertheleſs if that [of Conſtantinople] or any other Church, hath any good, I am ready to follow in goodneſs, even my inferiours, to whom I forbid unlawfull things; for he is a fool who thinks himſelf chief, and that he will not learn the good things that he ſeeth. And when Auguſtine, whom he ſent into Britain, did ask him, ſeeing the faith is one, why are the cuſtomes of the Churches diverſe? And why is one ſort of Maſs in Rome, and another in France? Gregory anſwers, Thy Brother-hood knows the cuſtom of the Roman Church, in which you have been nouriſhed; but it pleaſeth me, that whether in the Church of Rome or of France, or in any other, thou haſt ſeen any thing that may more pleaſe the Almighty God, that thou diligently follow it: and in that Church of the Engliſh, which in reſpect of the Faith, is new, they ordain the beſt things that thou haſt ſeen in many Churches; for things are not to be loved for the places, but the places muſt be loved for the good p. 26things: therefore chuſe thou out of every Church, what things are godly, pious and right; and theſe being gathered into a bundle, put thou into the minds of the Engliſh for cuſtomes. Interrog. Auguſt. reſp. 3. Whence it is clear, that although Gregory was the Authour of the Maſs, yet he did not bind all men to follow it, nor any other Ceremonies. In his anſwer to Auguſtin's ſixth queſtion, he ſaith, The holy Law forbids to uncover the filthineſs Degrees of kindred.of kindred: therefore it is neceſſary now, that the third and fourth degree may lawfully marry; but ſhould altogether abſtain from the ſecond. Here he wreſteth Scripture, and reſtraineth the degrees which God permits. Then Auguſtine asketh, in his 7. queſtion, Whether thoſe who are ſo unlawfully married, ſhall be commanded to divorce, and ſhall be denied of the Communion? Gregory anſwereth, Becauſe many in that nation, while they were infidels, were mixed in that unlawfull marriage, when they come into the faith, they are to be admoniſhed to abſtain, and let them know that it is an heinous ſin: let them tremble at the fearfull judgement of God, leſt for their carnal pleaſure, they ſuffer everlaſting torments; and yet they are not to be deprived of the Communion of the Holy Body and Bloud of the Lord; leſt we ſeem to revenge on them, the things whereunto they had bound themſelves in their ignorance, before the Laurel of Baptiſm: for at this time, the holy Church correcteth ſome things in zeal; ſuffereth ſome things in meekneſs; diſſembleth ſome things in prudence, that oft by tollerance and connivance, ſhe may amend the ill which ſhe hateth. But all they who imbrace the faith, are to be admoniſhed that they do not ſuch a thing; and if they ſhall then do it, they are to be deprived of the Communion of the body and bloud of the Lord. Here is a good advice in this, but ſtill he aimeth at his own conceit. He deviſeth a ſuperſtitious manner of conſecrating Churches, which the poſteritie have changed: he did foſter the fond conceits of men, by too credulous believing the falſe miracles of his time, ſaith, M. Canus in Theol. In Vita Gregor.loc. lib. 11. cap. 6. He praied for delivering the ſoul of Trajan out of Hell; Pope Siricius (who lived an. 387.) was the firſt who contradicted marriage of Prieſts and Deacons, Gratian. diſt. 82. and forbad their ſocietie with their wives whom they had married. And Pope Pelagius did ordain, that Deacons who had wives, ſhould either put them away, or leave their Benefice, Ibid. but then Pope Gregory judgeth it contrarie unto the Goſpel, to put away a wife, unleſs it be for fornication; and he ordained that no ſub-Deacon ſhould be admitted, unleſs he promiſe chaſtitie; and he thought by this means, to bring ſingle life upon the Clergie; ſeeing they muſt be Deacons, ere they be Prieſts. Pol. Verg. de invent. rer. lib. 5. cap. 4. Nevertheleſs afterwards when he finds, that Prieſts lived not continentlie, and thereby many children were murthered, as he ſaw 6000. heads of children taken out of a pond, (ſee hereafter in the 9. Centurie, in the Epiſtle of Huldricus, Biſhop of Auguſta) he annulleth his own Act, and ſaith, It is better to marry, then to burn and murther: he was credulous of Purgatorie, of which it follows. For theſe, and other conceits, Gregory is called worſe then any of his Predeceſſours; but for his ſoundneſs in other articles, and for his vertues worthy of praiſe, he is commended above all his Succeſſours; for he taught far otherwiſe, then the Church of Rome doth now. In lib. 4. Ep. 40. he perſwadeth Leander, a Phyſician, to diligent The faith of Gregory, for matter of doctrine.reading of the Scriptures; and that upon ſuch reaſons that concern all men, ſaying, The Scripture, is an Epiſtle ſent from God to his creatures: if thou receiveſt a Letter from an earthly King, thou wilt not reſt nor ſleep till thou underſtandeſt it: but the King of Heaven, and God of Men and Angels, hath ſent his Letters unto thee for the good of thy ſoul, and yet thou neglecteſt the reading of them: I pray thee therefore, ſtudy them, and meditate daily on p. 27the words of thy Creatour. And in the preface on Job, unto Biſhop Leander, cap. 4. In the Scripture is milk for babes, and meat for the ſtronger. There is a river plain and deep, wherein lambs may wade, and Elephants may ſwim. He hath the ſame again in Ezek. lib. 1. hom. 9. in the end of this, he ſaith, whatſoever ſerves for edification and inſtruction, is contained in the holy Scriptures. In Iob lib. 19. cap. 17. The books of Maccabees are not Canonical Scripture; and he permits an excuſe of citing a teſtimony out of them; to wit, he doth not inordinately herein, becauſe they are written for edification, albeit they be not Canonical. Again lib. 5. cap. 7. he ſaith, Our righteouſneſs is found to be unrighteous, when it is narrowly examined; and it ſtinketh in the cenſure of the Judge, which gliſtereth in the eſteem of the worker. And lib. 18. cap. 25. ſome rejoice in their own power, and they do glory, that they are redeemed by their preceding merits; whoſe aſſertion, certainly, is contrary to it ſelf: for while they ſay, They are innocent and redeemed, they make void ipſo facto the name of redemption: for every one who is redeemed, certainly is delivered from bondage. Whence then is the man redeemed, if he was not captive under guilt? it is clear therefore, that he is very unwiſe who thinks ſo. Then he bringeth the example of the Thief on the Croſs, who being a ſinner, was changed by inward grace upon the Croſs. Here by the way obſerve, Gregory uſeth the word meritum; but in another ſenſe then the Papiſts do now: for in the ſame place he ſaith, Divine Grace finds not mans merit, that he may [or ſhould] come; but when he hath come, he makes it; and God coming into an unworthy ſoul, maketh it worthy by coming, and he maketh in it merit, that he may reward, who did find only what he might have puniſhed. He makes it clear, in cap. 26. They who hold that a man is ſaved by his own power, do gueſs that the confeſſion of man, is by vertue of the man ſelf; which if it were ſo, the Pſalmiſt would not ſay to the praiſe of God, Confeſsio & magnificentia eſt opus ejus: we receive therefore from him to confeſs, from whom it is given unto us to do great things, &c. There, thorow three chapters, Gregory ſpeaks againſt mans merit or deſerving; and he teacheth, that it is only by the grace of God, that man is able to do any good: and when he uſeth the word meritum, in a good ſenſe, he underſtandeth ſimply good works, without the ad-ſignification of deſerving. He uſeth alſo the word meruit improperly, as in the ſame book cap. 33. Abraham did never profeſs himſelf to be but duſt and aſhes, untill habere Dei meruit collocutionem, where that word cannot ſignifie to deſerve, but to attain: as alſo Bernard in Cant. ſer. 2. ſaith, Herod would have ſeen Chriſt, but becauſe not of a good mind, non meruit, that is, he obtained not. Again on Pſ. 7. poeniten. Gregory ſaith, at the word, auditam fac: although God beſtoweth Heaven according to works, yet he giveth it not for works. If the bleſſedneſs of the righteous be of mercy, what is that, He will render to every one according to his works? And if it be rendred according to works, how is it called mercy? It is one thing, according to works; and another, for works: where it is ſaid, according to works, the qualification of works is meaned; that whoſe good works are ſeen, ſhall have the reward of glory; for no labour or works can be compared unto that bleſſed life, where we ſhall live with God, and in God. It is ſure then, that to whom it is mercifully given to do well in this life; unto thoſe it is more mercifully given, that they ſhall be rewarded a hundred-fold in everlaſting bleſſedneſs. This is the grace, that (as the Apoſtle ſaith) ſhall be given for grace unto the Saints of God; to whom is given, from God, the grace of holineſs in this life; to them ſhall be given the grace of eternal felicity in the life to come. On Iob lib. 9. cap. 1. A godly man, becauſe he ſeeth all the merit of his vertue to be vice, if it be p. 28narrowly examined by the inward Judge, will truly ſay, I cannot anſwer for one of a thouſand; by a thouſand is oft meaned univerſality. In lib. 20. cap. 4. he ſaith fitly, if I would have gone unto them: for (as it is written Eph. 1.) he worketh all things according to the counſell of his will, not according to our merit; but becauſe he ſo willeth, the Lord enlighteneth us with his viſitation: And ſo when he willeth, he cometh: and when he cometh, he ſitteth firſt; both becauſe his coming into our heart, is of his favour; and the appetite of deſiring him in our thoughts, is not equal to our other deſires. It followeth, When I ſate—The Lord ſitteth as King in the heart, becauſe he governs the buzzing motions of the heart. Lib. 23. cap. 18. An afflicted heart in all that it deſireth, and yet feeleth the contrary order of things; would (ſo far as can be) have an anſwer from the voice of God, why it is ſo or ſo; that it may have the advice of God in every controverſie, and then reſt knowing his anſwer: But in fore-ſeeing that God would give the Holy Scripture, that in it he might anſwer both the publick and private queſtions of men, ſaith, Thou contendeſt with him, that he hath not anſwered to all thy words: God ſpeaks once, and will not repeat it; as if he had ſaid, God anſwereth not to the private voices of every heart; but he gives ſuch a word, by which he ſatisfieth the queſtions of all men; for in the words of his Scripture, every one of us find our cauſes, if we inquire: nor is it needfull, that what each one ſuffereth particularly, we ſhould ask a particular anſwer by the voice of God. In Ezek. lib. 1. hom. 9. Behold, the voice of God biddeth the Prophet, when he lieth, to ariſe; but he could not ariſe at all, unleſs the Spirit of the Almighty had entred into him; becauſe by the grace of the Almighty God, we may indeavour unto good works, but we cannot do them, if he who commandeth doth not help. So when Paul did admoniſh his Diſciples, ſaying, With fear and trembling work forth your ſalvation; immediately he ſheweth who worketh theſe good things in them, ſaying, God worketh in you both the will and the deed. Hence truth himſelf ſaith, Without me ye can do nothing: but here it is to be conſidered, becauſe if our good things be ſo the gift of God, that ſomething in them be not ours, why ſeek we eternal reward as for works? But if they be ſo ours, that they are not the gift of God, why give we thanks for them unto God? But we muſt know, that our evils are ours only; but our good things are both God's and ours, becauſe he preveeneth us by inſpiring that we do will; and he following us by helping, leſt we will in vain, that we may fullfill what he willeth: therefore by preveening grace and good will following, that which is the gift of God, becomes our work: which Paul declareth ſhortly and well, ſaying, I have laboured more then they all, and leſt he might ſeem to aſcribe unto his own vertue what he had done, he addeth, yet not I, but the grace of God with me: for becauſe he was prevented by heavenly gift, he confeſſeth himſelf as a ſtranger from his own work, yet not I: but becauſe preveening grace had made will in him free and good, that by free-will he had followed the ſame grace unto the work, he addeth, But the grace of God with me: as if he had ſaid, I have laboured in the good work, yet not I, but I alſo: for in reſpect that I was prevented by the meer gift of God, not I; but in reſpect that I followed the gift with my will, I alſo. Theſe things I have ſaid ſhortly againſt Pelagius and Coeleſtine. Truth himſelf ſaith of the Preachers of Antichriſt, They ſhall give ſigns and wonders, that the very elect (if it were poſſible) ſhould be deceived: Why ſpeaks he as doubting, ſeeing he fore-knows what ſhall be? It is one of two, becauſe if they be elected, they cannot be deceived; and if they be deceived, they are not the elect. Therefore that doubting of our Lords words deſigneth tentation, becauſe they who are elected to perſiſt, ſhall be tempted to fall by the p. 29ſigns of the Preachers of Antichriſt; for they ſhake, but fall not. It is ſaid therefore, if it were poſſible, becauſe they ſhall tremble; and nevertheleſſe they are called the elect, becauſe they fall not. Again on Iob lib. 25. cap. 20. in that he ſaith, He cauſeth an hypocrite to reign for the ſins of the people, Antichriſt may be underſtood the head of hypocrites; for that deceiver feigneth holineſs, that he may draw into wickedneſs; but for the ſins of the people he is ſuffered to reign: albeit many have not ſeen his principality, yet they ſerve his principality by their ſins: are they not his members, who by a ſhew of affected ſanctily, would ſeem to be, what they are not? Certainly they come out of his body, who hide their iniquities under the cover of ſacred honour. And in an Epiſtle to Wimund Biſhop of Averſa (which is in Gratian. diſt. c. 8. S… conſuetudin.) he ſaith; If thou oppoſe cuſtom, obſerve what the Lord ſaith, I am truth and life; he ſaith not I am cuſtom, but I am truth. And truly to uſe the words of bleſſed Cyprian, Whatſoever cuſtom, how old ſoever, is altogether to be poſtponed unto truth, and cuſtom contrary unto truth, ſhould be aboliſhed. In lib. 7. Ep. 1. unto Sabinian, then his Reſident at Conſtantinople, amongſt many particulars he ſaith, Shew my moſt gracious Lords, that if I their ſervant would have medled with the death of the Lombards, this day that Nation ſhould not have had either King, Dukes or Counts, and it might have been in utter confuſion; but becauſe I fear God, I am afraid to meddle with any mans death. Certainlie, his Succeſſours neither have carried themſelves as loyal ſervants of the Emperours, nor have they feared God in this manner, nor have they been ſo ſparing of bloud. In humilitie he (firſt) called himſelf, The ſervant of the ſervants of God; and his Succeſſours retain the ſame Title, but they will not willinglie hear the name given them by another, Pol. Verg. de invent. rer. lib. 8. cap. 2. for they will be Lord of Lords. Concerning the Lords Supper, his words are remarkable in Dialog. lib. 4. cap. 58. His bodie is taken, and his fleſh is divided for the ſalvation of the people; his blood is now poured forth not into the hands of unbelievers, but into the mouths of believers: therefore let us conſider, what a ſacrifice this is for us, which for our abſolution [repreſenteth, or] follows continuallie the Paſſion of the only begotten Son. Here though he call the brea… Chriſt's bodie and fleſh; and the wine the blood; and the Sacrament a ſacrifice: yet he ſhews, 1. That the bread was then divided. 2. The wine was given unto the people. 3. That the Sacrament is a continual repreſentation or imitation of Chriſt's paſſion. All which are contrarie to the Doctrine of the Romiſh Church now, nor can they conſiſt with the opinion of tranſubſtantiation. Upon other occaſions we ſhall yet ſee more of Gregorie.

3. It was received by many of the ancients in the third Centurie, and others Purgatory entreth by degrees.following, that the ſouls departing muſt be purged from corruption, leſt any unclean thing enter into heaven. Origenes wrote, this purgation muſt be by fire; and thereupon many have written of a purging or purgation fire; as Bellarmin. lib. 1. de Purgator. cap. 6. hath a role of ſuch teſtimonies. The Fathers did think, that all men muſt paſſe that fire; but they who had committed the moſt ſins, or had been moſt ſuperficial in their repentance on earth, muſt ſuffer the more pain. So Gregor. Niſſen in Orat. pro mortuis, ſaith, He who goeth out of the bodie cannot be partaker of the Divinitie, unleſs the purging fire cleanſe away the filth of the ſoul. And Origen in Pſal. 36. All men muſt come to that fire, even Paul, or—Bellarm. de Purg. lib. 2. cap. 1. Theodoret. on Cor. 3. ſaith, The day of the Lord ſhall reveal, i. e. the day of judgement: if any mans work abide. Doctours teach heavenly things; but the hearers do chuſe according to their own mind what is to be done: but in the day of the Lords coming, there ſhall be a ſharp and great examination; and them p. 30that have lived rightly, that fire ſhall make them more glorious then gold or ſilver; but them who have committed iniquitie, it ſhall burn up like wood and hay: But the Teacher of good things ſhall not ſuffer puniſhment, but ſhal be judged worthie of ſalvation; for this he ſaith, he ſhall be ſaved; to wit, the Teacher. And the work ſhall be burned, that is, they who have made themſelves evil work: For if we read the words ſo, we ſhall perfectly find the meaning of the words that are written, &c. Ye ſee, he differeth from the former, concerning the faithfull Teacher: they who thought that all ſhall ſuffer, did pray for the ſouls of all who die in hope of reſurrection, ſo excluding the Reprobates only; as is manifeſt in ſome Greek Liturgies, who ſay, We offer unto thee, O Lord, ſacrifice for the Patriarchs, Prophets, Apoſtles, Martyrs; and eſpecially for the bleſſed mother of God, and we remember all the faithfull who are dead. Bellarm. loc. Amongſt others, he quoteth Lactantius Firmian, as a teacher of Purgatory; his unſolid and different opinion, is Inſtitut. lib. 7. cap. 21. thus, All ſouls abide in one place untill the great day, and then they muſt all be examined by fire; they who have been perfectly righteous [and who are they? if the words be taken ſtrictly] ſhall not feel the fire; they who have not been ſo godly, ſhall quickly paſs through the fire, and be cinged about; and the wicked ſhall burn for ever. But Baſilius (ſurnamed, the Great) when he was a dying, did expect to be received quicklie among the Angels; and Gregor. Nazianzen (who writ his life) did believe that his ſoul departing, ſhould be received in the eternal Tabernacles, and with Baſil behold the bleſſed Trinitie. Neither did any of the Fathers, before Auguſtine, dream of ſuch a place in Hell, where (they ſay) this purging is before the day of judgement, nor ſpeak they of any place thereof; and ſo they knew not of ſuch an Inn in Hell, which the Romaniſts now call the place of Purgatorie: yea the Jeſuits, Duraeus cont. Whitek. fol. 338. and Bellar. de purgat. lib. 2. cap. 2. ſay expreſſelie, that the Fathers expound that Text, 1 Cor. 3. of a metaphorical fire; and in cap. 6. of that book Bellarm. ſaith, neither the Fathers, nor Gregorie himſelf, know where Purgatorie is; nor Petrus Damianus, who lived 400. years after Gregorie; for Gregorie believed, that the ſoul of Paſchaſius was purged in a bath at Puteoli; and Damian thought that the ſoul of Severinus was purged in a flood; and therefore (ſaith Bellarm.) the Fathers, both Greeks and Latines, before the School-men, have erred: and nevertheleſs Bellarm. and other Papiſts, for proof of their Purgatorie, do bring all the teſtimonies of theſe Fathers to prove this their opinion: whereas the opinions differ, 1. In regard of the perſons, who are to be purged. 2. The place. 3. The durance there. 4. The nature of the fire. 5. (Which is the principal) they hold now, that the pains of Purgatorie may be mitigated and taken away, by the prayers and offerings of the living. Auguſtine (that renowned Biſhop of Hippo) was the firſt amongſt the Ancients who ſpoke of ſuch a place, and he ſpake but doubtinglie: for in Enchir. ad Laur. cap. 68. he ſaith, As well they who build gold, as they who build ſtraw, ſhall paſs through the fire, whereof the Apoſtle ſpeaketh: and therefore that fire is the tentation of tribulation in this life; but whether there be any ſuch thing after this life, is not incredible, and it may be asked. But in ſerm. 62. ad fra. in Erem. and ſer. 232. de temp. he ſaith, There be onlie two ſorts of places, for two ſorts of ſouls after this life, and this is no third. In lib. 5. hypognoſt. he ſaith, The Catholick Faith, by Divine authoritie, believes that the firſt place is Heaven, wherein the Reprobate [his word is, the not-baptized] is excepted. The ſecond is Hell, where everie Apoſtate and alliant from the faith of Chriſt, ſhall ſuffer everlaſting puniſhment: We are altogether ignorant of a third place, nor ſhall we find it in the holie Scriptures, p. 31ſaith he. And de Civit. Dei lib. 21. cap. 25. after the words of Gal. 5. 19, 20, 21. he ſaith, Certainlie this ſaying of the Apoſtle is falſe, if ſuch men being delivered, after what time ſoever, ſhall poſſeſs the Kingdom of God; but becauſe it is not falſe, trulie they ſhall not poſſeſs that Kingdom; and if they ſhall never enter into the Kingdom of God, they ſhall be held in everlaſting puniſhment; becauſe there is no middle place, where he is not puniſhed, who is not brought into the Kingdom. Pope Gregorie, Dial. lib. 4. cap. 39. moveth the queſtion, Whether after death there be a Purgatorie fire? He anſwereth, In the Goſpel the Lord ſaith, Walk while ye have light: and by the Prophet, In an acceptable time have I heard thee: which the Apoſtle Paul expoundeth, ſaying, Behold now is the acceptable time, now is the day of ſalvation: Solomon alſo ſaith, Whatſoever thy hand can do, do it inſtantlie; becauſe there is neither work, nor reaſon, nor knowledge, nor wiſedom in the grave [he hath it, apud inſeros] whither thou goeſt: David alſo ſaith, His merciemercy indureth for ever; out of which ſayings it is certain, that in what condition everie man departeth, in the ſame ſhall he be repreſented in judgement. But yet for ſome light ſaults, a purging fire may be believed to be before judgement: becauſe truth ſaith, If any ſpeak blaſphemie againſt the holie Spirit, it ſhall not be forgiven unto him in this life, nor in the life to come. In which ſaying, it is given to underſtand, that ſome faults may be forgiven in this life, and ſome in the life to come; for what is denied of one, it follows conſequentlie, that it is granted of ſome. But (as I ſaid) it is to be believed of little and very ſmall ſins, as all idle words continuallie, &c. Thus unto Auguſtin's queſtion, Whether it be? Gregorie anſwereth, It is to be believed: and that he gathereth out of one negative, and contrarie unto the affirmative, that he had confirmed by ſeveral ſentences of Scripture. And concerning the Text in 1 Cor. 3. he adds there, Although this may be underſtood of the fire of tribulation in this life; yet if one will take it of the fire of the future purging, it may be diligentlie conſidered. In the following chapter, he ſheweth his motive, to think ſo: But firſt conſider, that the Doctrine of the Church before him was, that the dead doth not appear; as Chryſoſtom to 1. de Laza. con. 4. ſaith, If ſouls did return to ſhew men what were done after this life, Satan might verie eaſilie deceive the World; for as when God ſent Prophets, Satan ſent falſe Prophets; when Chriſt came, Satan ſent falſe Chriſts; when the Apoſtles were ſent, he ſent falſe Apoſtles, ſtill mixing tares with wheat: ſo if God did ſend the dead back into the World, moſt eaſilie might Satan counterfeit that alſo; not raiſing dead men, but by deceiving the eies with falſe inchantments; or by ſuborning ſome men, to feign themſelves dead, or to ſay they have been dead, and ſo he might confound all things. But the all-knowing God hath prevented this falſhood; and he ſparing us, ſuffereth none to come from the dead, to tell the living what things are done there; to the end, we ſhould learn and believe the Scriptures. But now Pope Gregorie ſaith, he was induced to think that there is a purging fire after death; becauſe the ſoul of Paſchaſius (a Deacon of Rome, in the contention betwixt Laurentius and Symmachus) had appeared before Germanus, Biſhop of Capua (as he heard it ſaid, when he was young) in a bathe, and did ſervice unto him; and when the Biſhop asked him, Why he was there? he anſwered, For no other cauſe am I appointed to this place of puniſhment, but becauſe I was on the ſide of Laurentius againſt Symmachus: but I beſeech you, pray the Lord for me; and by this you ſhall know that he hath heard you, if when you return hither, you ſhall not find me. The Biſhop did ſo, and after a few daies returning, he found not Paſchaſius in that place. Thus we ſee what was Pope Gregorie's opinion of Purgatorie, and what were his grounds and motives, Bellarm. de p. 32Purg. lib. 1. cap. 7. promiſeth to prove Purgatorie by more apparitions, from teſtimonies of moſt grave Authours; but he cannot alledge one before this Gregory; who (as I ſaid before from Mel. Canus) was too credulous. In a word, as Roffenſis hath well obſerved, and ingeniouſly confeſſeth, in Reſponſ. contra Luther. art. 18. and Pol. Verg. de invent. rer. lib. 6. cap. 1. repeats it, Little or no mention of purgation is amongſt the ancients, and the Greeks, untill this day, believe it not; ſo long as there was no fear of Purgatorie, none ſought indulgences; for upon it depends all eſteem of indulgences; The beginning of indulgence.take away Purgatorie, and what need is there of indulgence? ſay they. Nor was it univerſally believed in the Latine Churches, nor was it reckoned an article of faith, till it was eſtabliſhed by the Councel at Florence, an. 1439. where the Greeks did oppoſe it, till they were haſtning to an end; and then they would not ſtrive againſt the word, but would never believe the thing.

4. About the ſame time, another queſtion like unto the former, began to Prayer for the dead.decline from worſe to worſe; to wit, Whether it be lawfull to pray for the dead? We read of the practice and divers opinions of the Ancients, but ſome of them bring no confirmation of their opinions from Scripture; and their diverſe opinions were, according as they thought, diverſly of the condition of departed ſouls; all did conſider the ſouls either in the eſtate of ſalvation or damnation. Some Greeks did believe the ſouls of the Elect, to be without the Court of Heaven in a place of reſt, as they call it. So ſaith Chryſoſtom on 1 Cor. hom. 39. What ſaieſt thou Paul, ſhall not the ſouls live? yea, and ſhall be immortal; but although they were ſix hundred times immortal, yet without the fleſh, they ſhall not enjoy theſe wonderous good things, neither ſhall they be puniſhed with pain; for if the bodie riſe not, the ſoul ſhall remain uncrowned, and without the bleſs of Heaven. And before him, Irenaeus lib. 5. near the end ſaith, Seeing the Lord went away in the midſt of the ſhadow of death, where the ſouls of the dead were; and thereafter he aroſe again bodily, and after his reſurrection was taken up; it is manifeſt that the ſouls of his Diſciples, for whom the Lord did theſe things, ſhall go into an inviſible place appointed of God for them, and there they ſhall abide awaiting the Reſurrection; and thereafter when they have received their bodies, and are perfectly riſen, that is, corporally, they ſhall come into the preſence of God. Unto them may be adjoined Theophylact, though he lived in another age, on Hebr. 11. near the end, he ſaith, Without us, that is, without our honour and glorie; for leſt they might ſeem to take that which belongeth unto us, he hath appointed one time for crowning all men: neither ſaith the Apoſtle, they ſhall not be crowned, but they ſhall not be perfected, that is, receive perfection; whereby it appears, that then they are perfected, when they receive their Crowns; and in the mean time, they have a moſt ſure pledge of their honour and glorie. Doth not God wrong them, ſeeing they have been firſt in ſuffering, that they muſt await us? but ſuch delay is very acceptable unto them, that they may with their brethren receive perfection and glorie: we are all one bodie, and ſurely it is great pleaſure unto the bodie, when it is wholly crowned, &c. The ſame is the Doctrine of the Greek Churches at this day; as I learned from Antonius, who had famous atteſtations, calling him Metropolitan of Dirrachium, when he was in Scotland, an. 1626. But many of the ancient Greeks thought otherwiſe; for Polycarpus, a Diſciple of the Apoſtles, and placed Biſhop of Smyrna, by them who ſaw the Lord, in an Epiſtle unto the Philippians ſaith, Paul with the reſt of the Apoſtles being perſwaded for certain, that all theſe ran not in vain; but in faith and righteouſneſs, now reſting with the Lord. Euſeb. hiſt. lib. 3. cap. 36. according to the Greek, and 32. in Engliſh. Iuſtin. Martyr. lib. Quaeſt. & reſp. p. 25ad orthod. qu. 75. After the departure of the ſouls out of the bodies, immediately the juſt, are ſeparated from the unjuſt, and are carried by Angels, where they injoy the companie and ſight of Angels and Arch-angels, by ſeeing our Saviour himſelf, as it is ſaid, We are from or without the bodie, and are preſent with the Lord: But the ſouls of the unjuſt go into Hell. Athanaſius lib. de Virginit. near the end, There is no death unto the righteous, but a tranſlation; for they are tranſlated out of this World into everlaſting reſt, not otherwiſe than if one were going from his Watch; ſo the Saints depart from this evil life, unto the good things that are prepared for them, which the eye hath not ſeen, nor the ear hath heard, nor have entred into the heart of man, which God hath prepared for them that love him: on the other ſide, Hell waiteth for the ſinners. And Cyrillus, Biſhop of Alexandria, on Ioh. lib. 12. cap. 36. We ſhould believe, when the ſouls of Saints depart out of the bodies, they are commended unto God's goodneſs, as into the hands of a moſt dear Father; neither do they abide on earth (as ſome Unbelievers have thought) untill they be honoured with burial; nor are they carried as the ſouls of ſinners, into the place of torment; another way being prepared for them by Chriſt; but they flie into the hands of the Father: for He alſo delivered his ſoul into the hands of the Father; to the end, that beginning at it, and by it, we might have certain hope of this: believing firmly, that after death we ſhal be in the hands of God, and live a far better life, and for ever with Chriſt: therefore Paul did wiſh to be diſſolved, and to be with Chriſt. They of the Latine Churches, were of this faith, as is manifeſt out of many parts of Cyprian; eſpecially lib. de mortalit. he ſaith, We ſhould not put on black cloaths for them, who have now received white robes; nor ſhould we give occaſions to check us, as if we mourn for them as loſt and gone, whom we ſay, that they are living with God. And near the end he ſaith, Who being abroad will not haſten to return into his native ſoil? Who deſiring to ſail home, doth not earneſtlie wiſh a fair wind, that he may quicklie embrace his dear friends? We call Paradiſe our native Countrie, and have begun to call the Patriarchs our Parents: why then do we not haſten and run, that we may ſee our native ſoil, and greet our Parents? A great companie of friends do expect us: how ſweet is the great pleaſure of the heavenlie Kingdoms, without fear of dying, and with eternitie of living? how great and perpetual is that felicitie? there is the glorious Queer of the Apoſtles; there is a number of rejoicing Prophets; there is an innumerable multitude of Martyrs, that are crowned after their warring and ſuffering; there are—who having kept the Lord's commandments, have tranſlated their earthly Patrimonies, into the heavenlie Treaſures. Beloved brethren, let us with all earneſtneſs haſten, that we may be ſpeedilie with them, and let us wiſh that we may come ſoon unto Chriſt: Bellarm. lib. 1. de Sanctor. beat. cap. 5. declareth the ſame of the Fathers generally, excepting only ſome few, who did believe otherwiſe; as Lactantius did believe, that all ſouls both of good and reprobate, did remain in one place till the day of reſurrection, Inſtit. lib. 7. cap. 21. Auguſtine in Ench. ad Laur. cap. 68 & 69. hath that opinion that I have mentioned lately. But in Ioh. tract. 49. he ſaith, All ſouls departing this life have not the ſame manſions; the good have joy, and the wicked have torments. And on Pſ. 116. he ſaith, All the juſt, all the holy men, behold in the face of God, that which is written unto us. Now to return unto the prayers and oblations for the dead, Auguſtine in Ser. 32. de verb. Apoſt. ſaith, This is the tradition of the Fathers, and obſerved by the whole Church, thar when the defunct are mentioned at the ſacrifice; we ſhould pray for them who have departed in the Communion of the Bodie and Blood of Chriſt; and that it ſhould be told, that it is offered for them. It is p. 34without doubt, that theſe things are available unto the defunct; but ſuch as have lived ſo before their death, that they may profit them after death: But they who have gone out of their bodies without faith, which worketh by love, ſuch duties of holineſs are beſtowed on them in vain; ſeeing while they were here, they received no grace, or received it in vain; and did treaſure unto themſelves no merciemercy, but wrath. And Confeſſ. lib. 9. cap. 3. he praieth for his mother Monica, and addeth, Lord, I believe that thou haſt done what I crave; yet approve the voluntaries of my mouth, for ſhe did crave to be remembred at thy Altar. Bellarmine ſaith, that the Church was wont to pray, on the Feaſt daies, for particular Saints; as on the Feaſt of Leo, they ſaid, We beſeech thee, Lord, grant that this oblation may be helpfull unto Saint Leo: But (ſaith he) this ſentence is now changed. And Ambroſe did pray for the ſoul of Theodoſius, but as they who did ſo pray, do never bring any warrant from Scripture for it; ſo neither can they tell what to make of ſuch prayers. Epiphanius contra A…ri. haereſ. 75. ſaith, Theſe prayers and oblations were at firſt inſtituted, partly as Thankſgivings unto God, to glorifie him in his ſervants; partly in commendation of their praiſes, who ſleep in the Lord; partly that others might thereby be moved to the imitation of their godlineſs; and partly to ſhew publickly the faith, hope, charitie and love of the living; their faith (ſaith he) becauſe albeit theſe were departed, yet the living believe, they are injoying a bleſſed life; hope, becauſe they are awaiting the ſame; their charitie, becauſe they retain a ſweet remembrance of the departed; and their eſteem, becauſe they judge them who are departed in the fear of the Lord, howbeit in a bleſſed eſtate; yet to be inferiour unto Chriſt, ſeeing they praied unto him for them. So far he. Auguſtine in the fore-named Sermon ſaith, It is not to be doubted that the dead are helped by the prayers of the holy Church, and ſacrifices and alms that is given for their ſouls; that the Lord would deal more mercifully with them, than their ſins have deſerved. Where Cyprian in 34. Epiſtle, ſaith, We offer ſacrifices continually for them: Pamelius expounds it not to be otherwiſe, then in remembrance of them; and he proves this out of the Canon of the Maſs preſently in uſe: and out of Auguſtine in Ioh. tract. 84. where he ſaith, The Martyrs we remember at the Table, not ſo as we remember others who reſt in peace, to pray for them alſo; but rather that they would pray for us, that we may cleave unto their ſteps. This waſhing excuſe doth add more guilt, as followeth. Bellarm. de Purgat. lib. 1. cap. 18. ſaith, Their prayers were thankſgivings to God for their glorie; or petitioneth not that their Saints might be augmented in glorie, but that their glorie might be augmented with us; or that their glorie might be more known unto the world; or they were petitions for ſome accidental glorie of their bodie at the reſurrection. And whereas it is commonly ſaid, He doth wrong unto a Martyr, who prayeth for a Martyr: Bellarmine ſaith, it is to be meaned of them only, who pray for remiſſion of their ſins, or for eſſential glorie unto a Martyr, which is not lawfull, ſaith he. Thus we ſee, they are contrarie one to another concerning prayers for them who are in bleſſedneſs; and albeit Auguſtine calleth it a tradition of the Fathers, and ſaith that it was obſerved by the whole Church; yet none of them can ſhew that it is a Tradition, or that it was obſerved by the Church, in the time of the Prophets or Apoſtles, nor ſome hundred years after them. As for the ſouls damned in Hell, Epiphanius loc. cit. ſaith, We remember ſinners, and ſeek merciemercy for them, and our praiers are helpfull unto them, although they take not away all the blot. Chryſoſtom, homil. 22. ad pop. Antioc. ſaith, Read the Scriptures of our Saviour, and learn, for none can help us when we depart hence into that place; a brother cannot redeem a brother out of thoſe endleſs torments; nor one friend another; nor the Parents p. 35their children; nor the children their Parents. But you will ſay, where is the proof of that? Behold him who was thruſt out from the marriage, and none interceding for him: conſider the five Virgins that were excluded, and their neighbours not praying for them, and Chriſt calling them fools. Ye have heard, how that the rich man had no pitie on Lazarus; and when he was tormented, he craved a drop of water, and how Abraham could not eaſe his torment: and on 1 Cor. 16. hom. 41. he biddeth rejoice, that the ſins of the wicked, are by their death come to an end, leſt their puniſhment were increaſed; yet, ſaith he, ſtrive ſo far as ye can to help them, not with tears, but with prayers, ſupplications, alms and oblations. So is he contrarie to himſelf, and which is eſpecially to be marked; in the firſt place he gives reaſons of his doctrine, and none for his exhortation; ſave only, that Job offered ſacrifice for his children: But we find not, that Job offered for them when they were dead, but while they were alive in their bodies. Likewiſe Auguſtine (a little before) ſaid, that duties of pietie are beſtowed on ſuch in vain: but in Enchir. cap. 68. he ſaith, prayers for the damned, if they be no eaſe unto the dead, yet they are comfortable to the living; but he ſhews not what manner of comfort. Pope Gregorie the I. prayed for the ſoul of Trajan, an heathen Emperour: and Bellarmine loc. cit. ſaith, this was an ungodly praier, unleſs we will hold, that it was a particular motion of the ſpirit. So he will neither approve, nor condemn the Pope, but he condemneth the like praier. But Auguſtine had a by-way of his own, concerning a third ſort of ſouls, that were not reprobates, and yet in pain; he had been a Platonick, and retains ſo much of the Eliſian fields, and thought that praiers for ſuch ſouls, is a propitiation to God for their relief, as followeth. But after the 600. year, this opinion was received by many; eſpecially by the authoritie of Pope Gregorie the I. that praiers and oblations ſhould be offered for the dead; to the end, their torments in Purgatorie may be eaſed or ceaſed. Now if we compare the practice of the Fathers in the preceding 400. years, with the opinion of Gregorie, and of the Roman Church after him, we find that both ſorts praied for the dead, but with great difference. The Greeks thought that the elect ſouls were not in Heaven (yet not any of them in pain) and therefore they would pray for increaſe of their bleſſedneſs; but the Latines believe they are all in Heaven, and gave thanks for them; and praied for the increaſe of their glorie, by the reſurrection of their bodies, and ſo forth, as is ſaid (except only Auguſtine, who thought that ſome of the elect may be in torment.) And of them Fra. Junius, in his Notes on Bellarm. de Purgat. lib. 1. cap. 10. obſerveth, That the former ages ſought only an increaſe of good things; but the latter ages do pray for relief or eaſe of torments: the firſt opinion (ſaith he) is tolerable, and the other is contrarie unto veritie, and to the vertue of Chriſt's death: For as Auguſtine de verb. Dom. ſer. 37. ſaith, In thy two evils, one is a fault, and the other is puniſhment; the fault is, thou art unjuſt; and the puniſhment is, thou art mortal: But he [Chriſt Jeſus] that he might be thy neighbour, took on him thy puniſhment, but not thy fault; and if he took it, he took it to aboliſh, and not to commit it; and by taking on him the puniſhment, and not the fault, he hath aboliſhed both the fault and puniſhment. And de temp. ſer. 66. Now is the time of forgiveneſs, to them who repent; but the time of vindication, to them who have neglected to confeſs their ſins. But after this age aroſe another difference; for Pope Innocentius the III. being asked, what his judgment was in this matter? he anſwered, Some be verie good, they need no prayer of the living; ſome are verie bad, they cannot be helped; ſome are mid-way good, to them prayers are profitable for expiration; and ſome are mid-way bad, to them prayers are profitable for propitiation, Bellar. de Purg. lib. 2. c. 18. p. 36will not approve this judgement of his ghoſtly father; he gives aſſent unto the firſt three parts of that diſtinction, and he makes a gloſs on the laſt part, ſaying, I ſuſpect that Innocentius hath forgot himſelf; when he thinks that Auguſtin's diviſion hath four parts, which hath only three; for they who are midway good, are the ſame who are mid-way bad. And in the beginning of that 4. chapter, he ſaith, It is certain, the prayers of the Church are profitaable neither unto the bleſſed, nor the damned; but onlie unto them who are in Purgatorie. Auguſtin's diviſion is in Enchir. cap. 110. Praiers avail not unto all who are departed; and why not, but for the difference of life, which everie one hath made in the bodie? Therefore when the ſacrifices of the Altar, or of Alms, are offered for all them who were baptized, and are defunct; for the verie good, they are thankſgivings; for the not verie bad, they are propitiations; for the verie bad, although they do not help the dead, yet they are comfortable to the living: but to whom they avail, they avail to this end, either that there may be a full remiſſion; or that their damnation may be the more tolerable; and becauſe we know not what is their eſtate, we ſhould pray alike for all, that our benefit may be ſuperfluous rather then deficient. To conclude this point, ſeeing praier for the dead, as it was uſed in the ſecond age of the Church, is now condemned by the Romiſh Church; and ſuch praiers as are now uſed in the Romiſh Church, are a branch of the opinion of Purgatorie (which the Ancients knew not) their praiers now for the dead are but a noveltie; and (as we may ſay) a plant of that third age, and unknown unto the Church of Rome in this ſeventh Centurie: For in the Synod at Toledo, an. 627. (when were aſſembled 62. Biſhops) it was ordained that the dead ſhould be conveied to the graves, with the voices of men ſinging Pſalms, onlie in hope of the reſurrection; they forbid all mourning, and they will have no word of praiers for them; which they would not have omitted in ſuch a place, if they had thought upon any neceſſitie or utilitie thereof. conc. Toleta. 3. cap. 22. But the Romaniſts ſay, Theſe oblations are comfortable to the living. It is true, the Prieſts and Monks receive no ſmall gain for them, but the other people are handſomlie cheated.

5. A third queſtion of this age and nature is, Whether living Chriſtians Pra…r unto the dead,may lawfullie pray unto the departed Saints? The Councel at Trent hath diſcerned, That they think wickedlie, who denie that Saints ſhould be invocated, Seſſ. 25. cap. 2. Therefore it ought to be inquired, when, and how this honour was given unto the Saints? Here we may borrow ſome help from the Jeſuits. Salmeron on 1 Tim. 2. diſp. 8. anſwereth, it was not the cuſtom of the Old-Teſtament, nor was ſo great honour due unto them. Ibid. diſp. 2. Nothing is found of this matter in the Epiſtles of Paul, or Canonical or Catholick books of others. But poſſiblie ſomewhat hereof is found in the Evangeliſts or Revelation. No, ſaith he, Ibid. diſp. 7. It is not expreſſed under the New-Teſtament in the Scriptures, but by tradition; for in the primitive Church it had been hard to command ſuch a thing unto the Jews; and occaſion had been given to the Gentiles, to think, that inſtead of manie Gods whom they had left, they had received manie other Gods: yet, ſaith he, without doubt the Apoſtles delivered this Doctrine unto the Churches. But he telleth not, unto what Churches, whether Jews or Gentils, or if there be a third. Bellarm. de beat. Sanct. lib. 1. cap. 19. ſaith, Before the coming of Chriſt, the Saints entred not into Heaven; neither ſaw they God, nor ordinarilie could they know the praiers of them, who did invocate them: therefore it was not the cuſtom of the Old-Teſtament, to ſay, Holie Abraham, pray for me: but the men of theſe times praied onlie unto God. I will not quarrell with him, that ſome of his words ſeem contrarie. Io. Eckius in Enchir. loco. comm. ſaith more, The p. 37invocation of Saints was not commanded in the Goſpel, leſt the converted Gentiles would believe, that according to their former cuſtom, they ſhould worſhip the Saints not as Patrons, but as Gods; as the Lycaonians would have ſacrificed unto Paul and Barnabas; and if the Apoſtles and Evangeliſts, had taught that Saints ſhould be worſhipped, it might have been judged their arrogancie, as if they had craved ſuch glorie after their death: Wherefore the holy Spirit would, not by expreſs Scriptures, teach the invocation of Saints. We ſee then by the teſtimonie of Papiſts, that praiers to the departed Saints, hath no warrant in Scripture, but is grounded on tradition onlie. If this tradition was firſt revealed by the Apoſtles, how was the ſcandal of Jews and Gentiles taken away by the tradition? If it were concealed, induring the more general converſion of the Jews and Gentiles, then it was not in uſe for a long time in the Church; whereunto the practice of the Reformed Church is agreeable. How began it then? Euſebius hiſt. lib. 4. cap. 15. hath a large Epiſtle of the Church of Smirna, concerning the martyrdom of Polycarpus, neer the end they ſay, The envious and malicious enemie of juſt men, ſeeing the glorie of this Martyr ſo great, procured that his bodie ſhould periſh from among us; for there were manie that indeavoured, and fully purpoſed, to have been partakers of his bleſſed bodie by burial: many pricked forwards Nicetes, the father of Herod, and his brother Dalces, to move the Proconſul, not to deliver unto the Chriſtians his bodie; leſt that (ſay they) they leaving Chriſt, fall to worſhip him: This they ſaid, when the Jews egged and urged them forward, which continuallie watched us, leſt we ſnatched him out of the fire; being ignorant of this, that we cannot forſake Chriſt, foreign [the Tranſlater omitteth foreign, and ſhould have tranſlated thus] who ſuffered for the ſalvation of the whole world of them who are ſaved, that we can worſhip none other; for we worſhip Chriſt as the Son of God; the Martyrs we love as his Diſciples, and followers of the Lord, and that worthilie for their invincible good love they bear to their King, foreign, that is, and we wiſh, we may be their companions, or communicate with them. Out of this Epiſtle we ſee, Chriſtians did worſhip Chriſt, and could not worſhip any other man. Origenes contra Celſum lib. 5. holdeth, that Saints that are in bleſſedneſs, do pray for the Church on earth; yet (ſaith he) we pray not unto them, for God willeth it not; and he refuteth the ſimilitude taken from the example of Kings Courtiers. Cyprian, unto Cornelius Biſhop of Rome, ſaith, If any of us two depart before the other, by the mercies of God, let our love continue, and let not our praier ceaſe with God, and the merciemercy of the Father, for our brethren and ſiſters. But in Cyprian, was no praier unto Cornelius when he was dead, nor to any other that was defunct: nevertheleſſe, this opinion of Cyprian, made way unto the invocation of Saints afterwards. Georgius Trapezuntius, the Tranſlatour of Euſebius, once made me believe, that Euſebius, and the Church in his time, did worſhip the Saints: for in lib. 13. de prepar. Evang. cap. 7. he tranſlateth thus, We honour all thoſe who have lived well, howſoever they died; we do this dailie, honouring the ſervants of true godlineſs, as the friends of God; we go alſo unto their graves, and make praiers unto them, as to holie men; by whoſe interceſſion we hope to be helped with God: but the original words are, foreign, that is, we pray beſides their graves, and honour their bleſſed ſouls. Where Euſebius hath nothing for praier to Saints: and in lib. 4. cap. 5. he ſaith, We are taught to worſhip religiouſlie God onlie; and cap. 10. he ſaith, Worſhipping him onlie, adoring him onlie; in theſe places, Trapezuntius hath omitted the partitie only. The p. 38firſt Authours of any note, whom the worſhippers of Saints can alledge trulie, were about an. 370. for then ſome, as Baſilius, Niſſen and Nazianzen, did pour forth praiers unto the Saints; but with this addition, foreign, and foreign, that is, if you have any feeling, and if thou haſt any regard of me and mine. And at the ſame time, ſundrie other Fathers did not onlie abſtain from, but did impugn this novation. Chryſoſtom in Pſ. 4. ſaith, At all time thou maieſt pray unto God, neither needeſt Porters to bring thee in, nor Proctors nor friends; but when thou comeſt by thy ſelf, then eſpecially doth he hear thee: we do not ſo well pleaſe him, when we requeſt by others, as we may by our ſelves; for when he awaits our love, he doth all things that may make us truſt in him; for when he ſeeth that we come by our ſelves, he granteth moſt, &c. Epiphanius condemneth this errour in the Collyridians and the Antidicomarionites. It were longſom to recite particular Authours, we have their teſtimonies being aſſembled in Councels, at the Councel of Laodicea in Syria an. 368. in cap. 35. the worſhip of Angels and Saints is forbidden, as idolatrie and forſaking of Chriſt: Caranza in tranſlating, hath put angulos for Angels: But Theodoret on the Epiſtle to Coloſſ. cap. 30. ſaith expreſſely, the Laodiceans, in that Synod, forbid the worſhipping of Angels. And the third Councel at Carthage cap. 23. ſaith, When it is ſtoodat the Altar, let praiers be alwaies made unto God. And in that which is called the fourth Councel at Carthage, cap. 14. Altars are commanded to be caſt down, that were erected to the memorie of Martyrs, under the pretence of their apparitions: and the furiouſneſs of the people is hinted at in that place, when they add, If it may be done; but if it be not permitted by the tumults of the people, let the people be admoniſhed that they haunt not thoſe places. Whence it is clear, that the Fathers were forced to tolerate ſome things that they could not amend. But what need I to bring the orthodox againſt theſe doubting Fathers? ſeeing even they do (upon other occaſions) condemn that practice. Baſilius in Moral. reg. 80. cap. 22. ſaith, Seeing whatſoever is without the Scriptures, is not of faith, it is ſin: and Nazianzen in Oral. in Baſil. ſaith, Seeing I am a creature, I cannot adore any creature; and although Ambroſe called unto his brother Satyrus for help, yet in all that Oration, he ſpeaketh but paſſionately and rhetorically; as appeareth clearly, by theſe (and other) words, Give me leave, and permit unto my ſorrow, that I may ſpeak a little more largelie of him, with whom now I may not ſpeak. But behold what he ſaith without paſſion, de fide ad Gratian. lib. 1. cap. 7. Paul forbiddeth me to ſerve any creature, but commandeth me to ſerve Chriſt; Chriſt therefore is not a creature; the good ſervant, who acknowledgeth the Lord, even he forbiddeth us to ſerve a creature: how then would he have ſerved Chriſt the Lord, if he had thought that Chriſt was but a creature? And in comm. in Rom. cap. 1. ſaith, They being confounded with ſhame do uſe a miſerable excuſe, ſaying, they go unto God by creatures, as we are wont to go unto a King by his Courtiers. When he calleth this a miſerable excuſe: he declares, that the practice did not pleaſe him; but he continueth refuting that excuſe, ſaying, We go unto a King by his Courtiers, becauſe he is a man, and knoweth not to whom he may concredit the Common-Wealth; but to procure Gods favour (who ſurely knows all our works, and nothing is hid from him) we need not any Interceſſour, but only a devote mind. Bellarm. de Sanctor. beat. lib. 1. cap. 20. replieth, The firſt part of theſe words is to be underſtood of them, who give the properhonour of God unto the Saints; and the laſt part meaneth, God hath no need of information, but we have need, ſaith he. This is (to uſe the words of Ambroſe) a miſerable excuſe; for he ſpeaks of our need of an Interceſſour, and p. 39he ſaith, We need not an Interceſſour, but a devote mind; becauſe God is not ignorant, who comes unto him; as a King knoweth not, till he be informed by his Courtiers. Here it is to be obſerved, that Ambroſe ſpeaks there againſt the Heathens, who would have excuſed their idolatrie; but his words ſerve no leſs againſt all praiers unto any meer creature. Another great preparative to the invocation of Saints, was made by ſundrie ſolemnities, which may be thought to have been done in no ill mind, but with a bad ſucceſs; as the building of Churches, and keeping of daies in remembrance of particular Saints, whereupon followed the nomination of Mercates, &c. When ſuch things began, ſome Fathers did not perceive what inconveniences were following (for ſome were bickering againſt the hereſies, concerning the Trinitie and perſon of Chriſt; ſome againſt the Pelagians, and ſome were not ſo zealous; others did rejoice that the Heathens could be turned from gentiliſm) and others foreſaw the danger, but ſaw the people ſo headſtrong in their preſumptions, that they durſt not freely rebuke the people, for eſchewing the offence of ſome good perſons, and of ſome who were turbulent; as Auguſtine confeſſeth of himſelf in Ep. 119. ad Ianuar. Untill the daies of Gregorie no ſuch thing was found in the Liturgies, but only remembrance of the Saints names; and men praied only unto God, that he would give them grace to follow their examples; and when the form of Gregorie began, the invocation was not yet brought into the Liturgie; in his works are found (and very rarely) proper to Saints, but not any one to the Virgin Maria; which we may think, he would not have omitted, if he had believed, that ſhe is a Savioreſs or a Mediatreſs. But after him are few found, who ſpeak againſt the invocation of Saints; in ſo far, that an. 755. in a Synod at Conſtantinople, it was confirmed by authoritie of a Canon, even by them who at the ſame time condemned the worſhip of images; and yet the invocation that was allowed then, was but a blot, in reſpect of the impietie whereinto the Church of Rome did thereafter degenerate. For they ſay not, Pray for us, if you have ſence of our miſeries: but ſometimes they direct their praiers unto the Saints, that they help them in their miſeries, and grant their petitions; as to the Virgin Marie they ſay, Marie mother of grace, mother of merciemercy, defend us from the enemie, and accept us in the hour of death; Offic. beat. Mariae pag. 54. which was allowed by Pope Pius the V. an. 1571. and ib. fol. 226. in the hymn of the Apoſtles they ſay, Ye unto whoſe commandment the health and ſickneſs of all men is ſubject, heal the ſick in manners, and reſtore vertue unto us. Sometimes they pray unto God to hear them for the merits of the Saints, as ib. fol. 38. Let the Lord grant us ſalvation and peace, for the Virgin mothers ſake; and fol. 46. O Lord, protect thy people who truſt in the patrocinie of the Apoſtles Peter and Paul, and of other thy Apoſtles; preſerve us continually, we beſeech thee, O Lord, let all thy Saints help us everie where, that when we think on their mercies, we may find their patrocinie. And fol. 228. in Natal. S. Martyris, nec virginis, nec martyris, O moſt gracious God, for her ſake forgive us our ſins, and ſpare our iniquities: hereafter we will find more ſuch blaſphemous praiers. Thirdly, in imitation of the old Heathens, they divide the government of things below unto ſeveral Saints: the Patron of Spain, is Saint James; of France, Saint Dennis; of Germanie, Saint Martine; of England, Saint George: Towns have their particular Patrons, Rome hath Saint Peter, Venice hath Saint Mark, &c. yea Janus hath given the keys of Heaven unto Peter; Jupiter Pluvius hath given the Rain unto Genivieve; inſtead of Aeolus, Seamen call upon Saint Nicolas; Ceres hath given over the Corns unto John and Paul; Eſculapius gives Medicine unto Saint Coſm; Bacchus the Vines unto Saint Urban; Mercurius the Oxen to Pelagius, and a thouſand more ſuch toies they p. 40have. And as if all this were not abhomination enough, they give the ſame worſhip unto the Creatour and creature: Bellarmine in the end of his Books, ſaith, Praiſe to God, and to the Virgin Marie; and in the end of the Book, de cultu Sanctor. Printed Lugduni an. 1596. Praiſe to God, and to the Virgin-mother Marie; and alſo to God Jeſus Chriſt, the eternal Son of the eternal Father, be praiſe and glorie; where he preferreth the Virgin before Chriſt. So doth Gregorie Valentia, in the end of his Book de Miſſa, and de Purgator. Praiſe to God, and to the bleſſed Virgin Marie, and to Jeſus Chriſt. Viega is plain in his Comment on Revel. 12. ſect. 2. num. 31. ſaying, She is ſet above the creatures; and whoſoever boweth his knee to Jeſus, doth alſo humble himſelf unto his mother: and I think (ſaith he) the glorie of the Son with the Mother, to be not ſo much common, as the verie ſame. Theſe particulars are blaſphemous without exception, ſo that I have ſeen an Edition of Bellarmine, where the above-named Doxologie is omitted. And before him Lud. Vives, in his Note on Auguſt. de civ. Dei. lib. 8. cap. ult. complaineth, ſaying, Many Chriſtians do ſin often in good things, that they do worſhip he-Gods and Goddeſſes, no otherwiſe than they do God; nor ſee I in many what difference is, betwixt their opinion concerning the Saints, and what the Heathens thought of their Gods. And Pol. Verg. de invent. rer. lib. 6. cap. 23. ſaith, The multitude have more truſt in images, then they do in Chriſt; but if they truſt ſo unto images, they will truſt no leſs in Saints, whoſe images they are. Theſe practices of the Romiſh Church, are cle… unto all who are acquainted with their books, or who behold their fopperies in their Churches. So that Agrippa de vanit. Scient. cap. 57. after he hath related a great number of theirtricks, he derideth their pretences; as if Jupiter had imparted his power unto the leſſer Gods: and concludeth thus, he is ſuperſtitious and ungodly, who inſtead of miracles, turneth prodigious lies, as it were ſporting fooleries, into a Hiſtorie; and gives them unto the ſimple people to be believed inſtead of Oracles; and they are fools who believe ſuch tales. Hereby certainly he underſtandeth their Legenda aurea, or the Hiſtory of the Saints Lives and Miracles, which are publickly read on the Feaſt-daies.

6. In this Centurie, the worſhipping of Images came into queſtion: but The worship of Images.firſt ſee what the more ancient Chriſtians thought thereof. Origenes contra Celſ. lib. 7. ſaith, Chriſtians and Jews, when they hear [the Law of God] Thou ſhalt not make to thy ſelf any graven-image, nor—not only refuſe theſe Temples, Altars, and Images of Gods; but indeed, chuſe rather to die. And then ſpeaking of the Images of the true God, he ſaith, Neither do we regard images, for we frame no Image of God, becauſe he is inviſible and incorporal. Lactantius Inſtit. lib. 2. cap. 19. ſaith, There can be no true religion, where there is an image. Epiphanius hath an Epiſtle unto John. Biſhop of Jeruſalem, which is tranſlated by Hierom, and is extant in both their works; there he ſaith, I hear that ſome do grumble againſt me, becauſe when I was going to the holy place called Bethel, and ſaw in the Village Anablatha a lamp burning, and having asked what place that was, I was informed that it was a Church; and going to pray, I found at the entrance a dyed and painted cloath, having the Image, as it were, of Chriſt or ſome Saint (for I remember not well, whoſe image it was; but I ſaw the image of a man) hanging in a Church of Chriſt, contrarie to the authority of Scripture; I did cut it, and did adviſe the keepers of the place to wrap a poor dead body in i… and they grumbling ſaid, If he will tear it, he might have given another vail, and changed it: which when I heard, I did promiſe to ſend another ſhortly unto them. But now I pray you, command that no ſuch vails, as are contrary to our religion, be hung hereafter in a Church of Chriſt; for it becomes your fatherhood p. 41rather to have care of baniſhing ſuch ſuperſtition, unfit for Chriſt's Church and the people concredited unto you. But from gathering many teſtimonies, Pol. Verg. de invent. rer. lib. 2. cap. 23. ſpareth our travel, ſaying, To the end the memory might be continued of the defunct; or of them who are ſevered in place (as none doubteth) were images deviſed; but ſeeing God is every where, nothing was thought more fooliſh from the beginning, than to repreſent him. Only I add that of the Councel at Eliberis cap. 36. It pleaſeth to forbid images in Churches, that it be not painted on walls, which is worſhipped. This Councel was held in the daies of Conſtantine the Great. Bellarmine de imagin. Sanct. cap. 9. bringeth many anſwers of his own ſort, to elude this authoritie, and rejects them: amongſt others, he reporteth the anſwer of Nic. Sanderus, That that Councel forbad images for that preſent time; becauſe then it was feared, the heathens might believe that we worſhip ſtocks and ſtones. This is a good anſwer, ſaith he, and yet he hath another, The Councel forbad not images on Boards or Vails, but on Walls; becauſe images on Walls are moſt ſpoiled. But the Fathers made no difference of the matter; for generally (as Pol. Verg. de invent. rer. lib. 6. cap. 13. ſaith) all the old Fathers almoſt [he might have truly omitted this, almoſt] did condemn the worſhip of images for fear of idolatrie; then which, is no ſin more execrable. Moſes repeateth nothing ſo oft (as is manifeſt in Exodus and Leviticus) as that the people worſhip not any thing made with hands. And the Prophet ſaith, Let them be confounded who worſhip graven images, and glory in images. Then he addeth, how Serenus, Biſhop of Marſilia, did not only take Images out of a Church, when he ſaw the people worſhip them, but broke them in pieces, and burned them. Obſerve, this takes away Bellarmin's anſwer, ſeeing he burned the Images, and not the Church Walls. And upon this occaſion Pope Gregorie the I. writ unto him, Ep. 119. lib. 7. ſaying, Verily we commend thy zeal, that thou wouldeſt have no man to worſhip that which was made with hands; but we think, thou oughteſt not to have broken thoſe images; for the Pictures are ſet up in the Church, to this end, that the unlearned by ſeeing and beholding them, may at leaſt behold on the Walls, what they cannot read in Books. Out of Ep. 9. lib. 4. it is clear, that Serenus did maintain both the breaking, and the worſhipping of images; and therefore Gregory chideth him, as affecting ſingularity; and yet he addeth, If any man will make images, forbid him not; but by all means ſtop the worſhip of images. In this Epiſtle it appeareth, that at that time images were in many other Churches, and that in former times alſo; but only for ornament or for inſtructing the ignorant, as he ſaith. But certainly no image was in a Chriſtian Church, before the Emperour Conſtantine's time; and after that, many did oppoſe them altogether; and they who had them, did pretend hiſtorical uſe, but with a bad ſucceſs: for Gregory lib. 7. Ep. 53. profeſſeth that he did proſtrate himſelf before the image of Chriſt; and from worſhip at the image, is the ready way to worſhip the image; as Pol. Vergil. complaineth in the fore-named place, The firſt eſtabliſhing of images, ſaith he, was in the daies of Pope Agatho; and it were to be wiſhed, that Prieſts would inſtruct their people more diligently, how they ſhould regard images; which becauſe they do not, and it is commonly thought, that they are ſilent for their own commodity; therefore men are come to this madneſs, that this part of pietie differeth little from impietie; for almoſt all the rude and ignorant people worſhip the images of ſtone, or wood, or braſs, or painted on walls in ſundry colours; nor as ſigns, but as if they had ſence; and they truſt in them more than in Chriſt or the Saints, to which they are dedicated: whence it is, that they add fooliſhneſs to fooliſhneſs, and they offer unto them gold, ſilver, rings: which p. 40duplicate page p. 41duplicate page p. 42errour hath ſo waxed, that we think, Religion conſiſteth in riches, &c. The ſame ſaith Agrippa, de vanit. ſcient. cap. 57. where having ſpoken of images amongſt the Heathens, he ſubjoineth, Which corrupt cuſtom and falſe religion of the Heathens, after they were brought to the faith of Chriſt, did infect our religion alſo, and brought images and ſtatues into our Churches; whereas there was no ſuch thing amongſt the primitive and true Chriſtians: neither can it be told how great ſuperſtition, I will not ſay idolatrie, is foſtered amongſt the rude people; and the Prieſts wink at theſe things, becauſe they do reap no ſmall gain thereby. We ſhould learn not from the forbidden books of images; but from the Word of God, the book of Scriptures: he who will know God, ſhould not ſeek knowledge from images or ſtatues; but let him ſearch the Scriptures, which teſtifie of him; and Chriſt ſaith, My ſheep hear my voice. And then Agrippa, as fearing to be cenſured for his boldneſs, makes ſome ſhew of recanting; but anon falleth afreſh to it, ſaying, Covetous Prieſts and greedy men, ſeeking matter of their avarice not by wood and ſtones only, but by the bones of the dead alſo, and reliques of Martyrs, have found means of covetouſneſs; they open the graves of the Confeſſours; they take out the reliques of Saints, and do ſell a touch or a kiſs of them; they busk up their images, and adorn their feaſts with great pomp; they call them Saints, and proclaim their praiſes, whoſe life they will not follow, &c. And to the end we may ſee the worſhip of images, is not the errour of the ignorant only. Thomas Aquin. in Sum. pag. 3. queſt. 25. arg. 3. ſaith, The ſame reverence ſhould be given to the Image of Chriſt, which is given to Chriſt himſelf.

7. Concerning what Agrippa ſpeaks of the reliques of the Saints in his time, Of Reliques.it is obſervable, how Gregory the I. writ unto the Empreſs Conſtantia, lib. 3. Ep. 30. The Majeſty of your piety, who are famous for ſtudy of religion, and love of holineſs, hath commanded, that I ſhould ſend the head of Saint Paul, or ſome part of his body, for that Church which is builded in the Palace, to the honour of the ſame Saint Paul, the Apoſtle: and while I was deſirous that theſe things might be commanded unto me, in which I giving moſt ready obedience, might have the more aboundantly provoked your favour toward me, the greater ſadneſs hath overtaken me; becauſe you command that which … neither can, nor dare do. And he addeth examples of ſome, who had attempted to remove the bodies of ſome Saints, and were ſmitten with ſudden death; and others were affrighted and diſperſed with the fear of Thunder; and therefore he ſaith, Let my moſt gracious Lady know, that it is not the cuſtom of the Romans, when they give the reliques of Saints, that they preſume to touch any part of the body; but only a band is ſent in a box, and that is layed by the holy bodies of the Saints; and that is taken up again, and ſent unto the Church which is to be dedicated. Whether theſe examples be true or not, believe Gregory they who will. But if other ſtories can be believed, many bodies of Martyrs, and Confeſſours, were carried from place to place, before his time and after it, and in many places of the earth. Nor can it be denied, that the removing of their bodies, which in the fury of perſecution had been buried in obſcure corners, was commendable; if reſtleſſe minds had not turned charitable offices into exceſſive ſuperſtition. And ſundry Ancients do record, that miracles were wrought in theſe places, where they were buried, as Auguſtine de civit. Dei lib. 22. cap. 8. and Chryſoſtom in his Book againſt the Heathens. And no leſs certain is it, That Satan took occaſion upon their eſteem they had of dead bodies, to deceive many, and that many waies. Auguſtine in Confeſſ. lib. 6. cap. 2. ſheweth, how his mother Monica, when ſhe came to Millain, would have brought her pottage, p. 43bread and wine into the Churches [or, as he calleth them, Memorials] of the Saints, as was the cuſtom of Affrica; the door-keeper did hinder her, becauſe the Biſhop of the place had forbidden it; and he did admire, how his mother, ſo ſoon, did rather condemn her former cuſtom, than call into queſtion the countermand; becauſe the cuſtom was like unto the ſuperſtition of the Gentiles. Jerom to. 2. Ep. 2. againſt Vigilantius telleth, how he ſaid, Why ſhouldeſt thou with ſo great honour, not only honour, but adore alſo, I know not what thou worſhippeſt in a little veſſel that thou carrieſt about? Why doeſt thou with adoring kiſs duſt covered in a cloath? we ſee a cuſtom of the Heathens brought almoſt into the Church, under pretext of religion; that whileſt the Sun ſhineth, heaps of wax-torches are kindled, and they kiſs and adore every where a little, I know not what, duſt in a ſmall veſſel covered with a precious cloath: Theſe men give (forſooth!) great honour unto the moſt bleſt Martyrs, whom they think to make glorious by their ſilly Torches; when the Lamb, who is on the midſt of the Throne, glorifieth them with the ſplendour of his Majeſty. Jerom writeth very bitterly againſt Vigilantius for writing ſo, and denieth the fact, ſaying, O mad head! who ever did adore Martyrs? who thinketh man to be a God? &c. There he ſaith, Conſtantine had cauſed to tranſport the bodies of Andrew, Luke and Timothy to Conſtantinople; and the Emperour Arcadius, had brought the body of the Prophet Samuel from Judea unto Thracia; and ſome Biſhops had tranſported other bodies, but none did adore the bodies. Hence appears his judgement, and the practice of the Churches where he did live, or which he knew; but it ſeems he knew not what was done where Vigilantius did live: of whom I add here the words of Eraſmus, in the Argument before that Epiſtle, Vigilantius by nation a Gall, and Presbyter of the Church at Barcilona in Spain, writ that book, wherein he did teach, that Reliques of Martyrs ſhould not be adored, neither ſhould there be Vigiles at their graves; which at that time, was done in great religiouſneſs; and ſo againſt this man falleth Jerom a ſcolding with reproaches, that I wiſh he had been more moderate: as for the night Vigiles they did not pleaſe the Church-men, as is clear enough, that by their authority they are taken away, the name only remaining; and of that cuſtom is Affrica and other places. Auguſtine de civit. Dei lib. 8. cap. ult. ſaith, We do not erect Churches, Prieſthoods, Holy things and Sacrifices unto the Martyrs; becauſe not they, but their God is our God; we do honour the remembrance of them, as of the holy men of God, who have for the truth foughten unto the death of their bodies; to the end, the true religion may be known, all falſe and feigned religions being convinced. But what faithfull man ever heard a Prieſt, ſtanding at an Altar, builded upon the holy body of a Martyr, for the honour and worſhip of God, ſay in his prayers, Peter, or Paul, or Cyprian, I offer a ſacrifice unto thee; when at the memory of them, it is offered unto God, who made them both Men and Martyrs; and hath joined them, with his Holy Angels, in heavenly honour; to the end, that by that ſolemnity we may both give thanks unto God for their victory; and by calling upon him for help, we may exhort our ſelves to the imitation of their Crowns and Palms, in the renewing of their remembrance? Therefore whatſoever obſequies of religiouſneſs are performed in the places of Martyrs, are ornaments of their memorials, and not holy things or ſacrifices of the dead as Gods: and whoſoever bringeth meat thither, which truly is not done by the better Chriſtians; and in moſt part of the earth is no ſuch cuſtom; nevertheleſs whoſoever doth it, when they have layed it down, they pray, and take it away again, that they may eat it, or give a part thereof unto the indigent; they deſire to have it hallowed there, by the merits of the Martyrs, in the name of the Lord of p. 44Martyrs: That theſe are not ſacrifices of the Martyrs, he knows, who knows this one thing, that the ſacrifice of Chriſtians is there offered unto God; and ſo we worſhip not the Martyrs, neither with divine honours, nor with human crimes. So far he. On theſe laſt words, Lud. Vives hath this Annotation, concerning the practice of his own time, Many Chriſtians do often ſin in a good thing, that they worſhip [divos, divaſque] their gods and goddeſſes, no otherwiſe than God himſelf; neither do I ſee in many, what difference is betwixt their opinion concerning the Saints, and that which the Heathens thought of their Gods: Impious was the opinion of Vigilantius, who deprived the Martyrs of all honour [if he did ſo:] Fooliſh was that of Eunomius, who would not enter into the Churches of Martyrs, leſt he were compelled to adore the dead; Martyrs are to be reverenced, and not adored as God, as Jerom writeth againſt Vigilantius. And in his next Annotation he ſaith, But now the faſhion is, when religion is ſolemnized unto Chriſt, who delivered mankind by his death, to ſhew plaies unto the people, nothing differing from the old ſcenical plaies; although I ſay no more, he will think it fitly enough who ſhall hear it, ſports are made of a moſt ſerious purpoſe: He continueth ſhewing their abhominable ſports. Hither may be referred another Hiſtory in Chryſoſtom to. 1. in his book againſt the Heathens, The Apoſtate Emperour Julian, went to the Temple of Apollo at Daphne, and with great inſtance did ask a reſponſe, concerning a purpoſe intended by him: and it was anſwered, This place of Daphne is full of dead bodies, which hath averted the Oracle: whereupon Julian commandeth to take away the body of Babylas. There Chryſoſtom argueth againſt the Emperour, that Babylas were mightier then Julian's God. But the good man did not conceive the policy of the Divel, by ſubtily inſtilling into the minds of imprudent men a ſuperſtitious fancy, concerning the reliques of the dead and their power, as Bellarmine de cultu Sanctor. lib. 2. cap. 2. would prove from the ſame example, that the reliques ſhould be adored. And whereas he alledgeth, that the miracles that were done at the graves of the Martyrs, were done, to the end theſe reliques ſhould be worſhipped: Auguſtine de civit. Dei lib. 22. cap. 9. ſaith contrarily, Unto what faith did theſe miracles atteſt, ſave unto that, where Chriſt is preached to have riſen in the fleſh, and to have aſcended into Heaven in the fleſh? for even the Martyrs, were Martyrs, that is, witneſſes of this faith; they giving teſtimony unto this faith, did indure the enmitie of the world and did overcome them, not by fighting, but by dying; for this faith they died, who may obtain theſe things from the Lord, for whoſe name they were killed; for this faith their wondrous patience hath gone before, that in theſe miracles ſo great power might follow; for if the reſurrection of the fleſh eternally, hath not gone before in Chriſt, or ſhall not be, as is fore-told by Chriſt; or was fore-told by the Prophets, who had alſo prophecied of Chriſt; why can the Martyrs do ſo great things, who were killed for that faith, by which the reſurrection is preached? For whether God worketh by himſelf in a wondrous way, whereby the eternal worketh temporarie things, or if he doth thoſe things by his ſervants; and the ſame things that he doth by his ſervants; whether he doth ſome of them by the ſpirits of the Martyrs, as by men that are as yet in the bodie; or all theſe by his Angels, whom he commandeth inviſibly and without bodies; ſo that what things are ſaid to be done by Martyrs, are done by them praying and obtaining, and not working; or whether theſe things be done ſome one way, and ſome another, which can no way be comprehended by mortals; nevertheleſs they give teſtimonie unto that faith, which preacheth the reſurrection of the fleſh for ever. So far he. Hence we ſee, that Auguſtine will not ſay definitively, that the miracles were done by the Saints; and that he holdeth, that they were for confirmation of p. 45the faith which the Martyrs did believe and preach, and for no other faith. But moſt certain it is, not any Martyr did ever teach, or believe, that Saints or their reliques ſhould be worſhipped. Add the teſtimonie of Ge. Caſſander in Conſult. art. 21. We read (ſaith he) that of old they made vows, and undertook pilgrimages unto places, famous for the reliques of Martyrs; which then was profitable, while the memorie of the Martyrs was yet freſh and certain; and while God, by undoubted miracles, did ſhew that their ſouls do live, whoſe bodies were dead; thereby confirming the faith, which they did profeſs. But abuſes did by little and little creep in, for Baſil did complain that in his daies this cuſtom was corrupt; and in the time of Auguſtine, the cuſtom of bearing meat unto the graves of Martyrs, was forbidden by Ambroſe; as is clear in Auguſtine Confeſſ. lib. 6. cap. 2. and in latter times, too much hath been given to the reliques and memories of Saints, when wicked men began to put falſe confidence in fooliſh worſhip: which abuſe is condemned by the Councel at Cabilon, Cap. 45. and other corruptions were added; to wit, for gain, falſe reliques were daily ſuggeſted, and feigned miracles were reported; ſuperſtition was thereby foſtered, and by illuſion of the Divel, new reliques were invented; which abuſe is condemned by a Councel at Lions; at this day the world ſeems to be full of reliques; ſo that it may be feared, that upon due examination moſt deteſtable impoſtures may be manifeſted, as in ſome places it is made manifeſt: as of old it hapned unto Saint Martine, who did find under the famous name of a Martyr, the monument not of a Martyr, but of a wicked Robber. Wherefore it ſeems good to abſtain from all oſtentation of reliques, and to ſtir up the people to reverence the true reliques; that is, to follow the examples of their godlineſs and vertues that are extant, written by them, or of them. Thus Caſſander hath obſerved two corruptions, to wit, ſuperſtitious confidence in the worſhip of true reliques; and a ſacrilegious forging of falſe reliques. But now the ſuperſtitious cuſtom of Rome, is come to ſuch height, that Jeſuit Vaſques is licentiated to ſend in publick, That the very worms may be worſhipped with a good intention and ſincere faith; as if the worms, conſumers of the holy reliques, were filled with ſome vertue; yet not to be worſhipped publickly. Vaſq. lib. 3. adorat. cap. 8. num. 114. and Bellarm. li. cit. cap. 4. ſaith, The reliques of Saints, to wit, their bones, aſhes, cloaths, &c. are to be adored, although not with the ſame kind of adoration, as the ſpirits of the Saints, yet with more than human or civil worſhip; to wit, with religious ſupplication, kiſſing, circumgeſtation, thurification, lighting of Tapers, &c.

8. In former times many were deſirous to ſee Jeruſalem, but others did diſſwade Pilgrimages.them; as Jerom to 1. Ep. ad Paulin. ſaith, It is laudable, not to have been in Jeruſalem, but to have lived well in Jeruſalem; for that Citie is to be ſought, which killed not the Prophets, nor ſhed the blood of Chriſt; but which maketh the currents of the flood glad; which being on a mountain cannot be hid, which the Apoſtle calleth the mother of the Saints; in which he rejoiceth that he had freedom with the righteous. Neither in ſaying ſo, do I reprove my ſelf of inconſtancie, or condemn what I do; that I ſeem in vain, after the example of Abraham, to have forſaken my kindred and countrie; but I dare not incloſe the omnipotencie of God in narrow bounds, and reſtrain him in a little part of the earth, whom the Heaven cannot comprehend: Every one of the believers are weighed, not according to the diverſitie of places, but by excellencie of faith; and true worſhippers do adore the Father, neither at Jeruſalem, nor on mount Garizim; becauſe God is a Spirit, and his worſhippers muſt worſhip him in ſpirit and truth: the ſpirit bloweth where he pleaſeth; the earth is the Lords, and the fulneſs thereof: ſince the Fleece of Judea p. 46is dried up, and all the World is wet with the dew of Heaven; and many comming from the Eaſt and Weſt are ſet down in the boſom of Abraham; God hath ceaſed to be known in Juda only, and his name to be great in Iſrael; but the ſound of the Apoſtles hath gone thorow all the World, and their words unto the ends of the earth. Our Saviour, being in the Temple, ſaid unto his Diſciples, Ariſe, let us go hence; and unto the Jews, Your houſe ſhal be left deſolate: ſeeing Heaven and Earth ſhall paſs away, certainly all earthly things ſhall paſs away; therefore the places of the Croſs and Reſurrection, are profitable unto them who bear their Croſs; and they riſe with Chriſt daily, who ſhew themſelves of ſo great habitation. Moreover they ſay, The Temple of the Lord, the Temple of the Lord, let them hear from the Apoſtle, Ye are the Temple of the Lord, and the Holy Ghoſt dwelleth in you: both from Jeruſalem, and from Brittan, is the gate of Heaven equally patent; Antonius and all the multitude of Monks of Aegypt, Meſopotamia, Pontus, Cappadocia and Armenia have not ſeen Jeruſalem, and without this Citie the gate of Paradiſe is patent unto them: Bleſſed Hilarion, although he was born and lived in Paleſtina, ſaw Jeruſalem but one day only, that he might not ſeem to deſpiſe the holy places for their vicinitie, nor yet include the Lord in one place. You will ſay, Why go I ſo far off? To the end thou ſhouldeſt know, that nothing is deficient to thy faith, though thou haſt not ſeen Jeruſalem; and that thou think not us the better, that we enjoy the habitation of this place; but whether here, or there, thou ſhalt have alike reward according to thy works. Auguſtine alſo, in his book de morib. eccl. cathol. cap. 34. complaineth, that many did adore graves and pictures; and ſome did drink upon the dead, and luxuriouſly burie themſelves upon the buried; which abuſes the Church indeavoureth daily to amend. Agreeable unto this complaint, is that paſſage in Gregorie lib. 9. Ep. 71. Whereas the Engliſh were wont to ſacrifice Oxen to their Gods, and on that day they did feaſt and make merrie: Gregorie adviſeth Way was given unto rites for a time.Auguſtine, to turn that Diveliſh ſolemnitie into a feaſt of dedication, or birth-day of ſome Martyr; and then to kill the Oxen not to the Divel, but to praiſe God when they did eat; to the end, that the hard-hearted people be not diſcouraged, for want of a merrie day, to forſake their idolatrie; and becauſe they who will climb high, muſt go by degrees. And lib. 12. Ep. 31. ſpeaking of the Engliſh, he ſaith, according to the Apoſtle, who ſaith, I gave you milk to drink, and not ſtrong food, I have yeelded now theſe things unto them; but not to be held, or continued, in after-times; leſt the good which is lately planted, and yet but of a tender root, be pulled up; but rather being begun, may be ſtrengthned and carried to more perfection: Truly, if thoſe things that we have done, be otherwiſe then we ſhould have done; know thou, that it was not done for the thing it ſelf, but by commiſeration. Whence it appears, that not only theſe feaſts at the graves, but many other rites, came into the Church by condeſcending unto the rudeneſs of the Gentiles: and they who at firſt did indulge them, did not ſimply allow theſe rites; but would by degrees bring the people unto the Chriſtian faith; and they would not have uſed them, if the rude people would have imbraced the puritie of God's worſhip. But afterwards, eſpecially in the Weſtern Churches, religion did conſiſt, for the moſt part, in ſuch rites; and if people would obſerve theſe, little care was to inform them in the faith. Then, as in the preceding 200. years, people had affection towards Jeruſalem; ſo when the Biſhop of Rome, was called the Univerſal Biſhop, people forgat Jeruſalem for a ſpace, and looked towards Rome, and would go thither to confeſs their ſins, as we will find more particularly; and yet even then many did reprove it, as followeth; for the preſent, I will add but one teſtimonie of Bernard in Ep. 113. ad Lelbert. Abbat. p. 47S. Michae, ſaying, This your ſon having forſaken, by my counſel, his peregrination, though he undertook it by your licence, hath returned; for when we knew that he had attempted it in levitie, and you had yeelded becauſe of his importunitie; we reproved him ſharply (as he was worthy) and perſwaded him to return, repenting (ſo far as we could gueſs) of his levitie and improbitie, and promiſing amendment hereafter; we judging righteouſly, that howſoever one be guiltie, he ſhould exerce repentance in his own Monaſterie, rather then by going from Province to Province; for the purpoſe of Monks, is not to ſeek the earthly, but heavenly Jeruſalem; and that not by walking on foot, but by amending in affections: thus Bernard. And when the worſhip of Saints and reliques was once received, it was eaſie for Prieſts to perſwade pilgrimages unto this or that monument; either for pennance, or ſome ſpecial remedie to be found there, more than in another place, Bellarm. de cult. Sanct. lib. 1. cap. 20. Of this hear Pol. Vergil. ſaying, We read not go to any part of the earth to ſeek God, who is everie where; but ſome have no ſuch intention, but rather go to behold the image of ſome Saint, never thinking (in all their journey) of God; far contrarie to the worſhip that was preſcribed by the Fathers. Againſt ſuch men may well be applied that of Perſius, O ſouls prone to the earth, and void of Heaven! Why ſhould we uſe ſuch rites in our Churches? and in the way they feed themſelves delicatelie; and leſt they wax ſad, they have with them ſome Pleaſant (I will not ſay their Whores or Miſtreſſes) to cauſe them to laugh; and tell them merrie ſports, as it were, to refreſh their wearied minds: O vain travel! we ſhould ſojourn, that being ſequeſtred from domeſtick cares (which divert us from thinking upon the other life) to dart the bodie; and cauſe it to do ſervice unto reaſon, and give unto the poor, as Chriſt commandeth. Vergil. in Interpret. Orat. Dom.

9. Out of what is ſaid, may be partlie ſeen, what was the eſtate of the Weſtern Of Monks.Church in the daies of Pope Gregorie the I. and that after him a thicker miſt aroſe out of the Sea; as indeed puritie of Doctrine periſhed more and more, and the Church was wondrouſly darkned with mens Traditions; apparitions of ſpirits were frequent: which when the Biſhops and Prieſts did receive, they were deceived, and made no ſmall Apoſtaſie from the true faith, into the confidence of merits and mens ſatisfactions. So that Iohn de Molin in Specul. Carmel. cap. 6. hath truly obſerved, that from the time of the Emperour Heraclius, unto his own time, The day declined to the evening, and the Church hath ſuffered an Eclipſe, yea and almoſt made defection, Io. Bal. cent. 1. 74. appr. 2. About theſe times (ſaith another) men were (as it were) made for barbaritie; and many of the Ancients, in whoſe books was the doctrine and acts of antiquitie, being forſaken through negligence, did ſuffer another and worſe death. In all which following calamities, the Monks were not the leaſt Agents; for when the Monkiſh life was had in admiration, the Popes thought them the fitter inſtruments in proſecuting their pleaſure. Before that time they had not authoritie to preach the word, nor adminiſter the Sacraments: as may be ſeen at length in Gratian. cauſ. 16. eſpecially qu. 1. cap. Adjicimus, there is an ordinance of Pope Leo I. that none but the Prieſts of the Lord ſhould preach the word, whether he were a Monk or Laick, whatſoever meaſure of knowledge he had: and Cap. hinc eſt etiam, it is ſaid, The Eccleſiaſtical hiſtorie teſtifieth, that untill the daies of Euſebius, Loſinius and Siricius, Monks were only Monks, and not Clergie. And Gregorie lib. 4. Ep. 1. No man can ſerve in the Office of a Church-man, and continue in a Monkiſh rule ordinarily. And they all were Laicks, except the Abbot, ſaith Bellarmin. de Monac. lib. 2. cap. 4. and Spalatenſ. de Rep. Eccleſ. lib. 2. cap. 12. proveth it at length, but they were ſubject unto the Prieſts of the Pariſh, in receiving the p. 48Sacrament; or if they were many they had their own Prieſt; as Epiphanius ordained Paulinian, Prieſt of Saint Jerom's Monaſterie. Bellarm. de not. Eccleſ. lib. 4. cap. 10. But Pope Boniface the IV. gave them libertie to preach, and his ſucceſſours gave them power of binding and looſing; and although they had not charge of ſouls, they made them equal in power, everie where, with the Prieſts in their own Pariſhes, Gratian. cauſ. 16. qu. 1. Sunt tamen. They did cloak their idleneſs with profeſſion of povertie, according to the order of Saint Baſil, Auguſtine and other fathers: which rules of the late Monks, were ſo far from the inſtitution of the Fathers, that they never had dreamed any ſuch thing could follow: ſaith Pol. Vergil. de invent. rer. lib. 7. cap. 3. for according to the inſtitutions, Monks had nothing of their own, neither did live chargeably unto others; but upon the works of their hands, and they gave their works unto their Decanus: ſaith Auguſt. de mori. Eccleſ. Cathol. lib. 1. cap. 31. and in Reg. 2. tradita Fratrib. cap. 2. he commandeth them to read ſome hours, to pray ſome hours, and to work ſome hours. Chryſoſt. hom. 59. ad pop. Antioch. ſaith, They know not begging: and Bellarm. de monaſt. lib. 2. cap. 43. and Durae contr. Whitak. fol. 387. out of Jerom, Epiphanius, and others, ſhew that all the Monks in old times did work, as the Apoſtle had commanded, except one Monaſterie of Saint Martin: ſo writeth Baſil in exercit. ſer. 4. But in the ſeventh Centurie they had fair Cloiſters, Princely Abbies, rich Revenues, and what did they not purchaſe? But no work at all amongſt the moſt part of them: ſo that Bernard crieth in Apolog. ad Guil. abbat. O how far different are we from the Monks in the daies of Antonius! And in Epiſt. 42. he ſaith, Work, dark places, voluntarie povertie, theſe do nobilitate Monks; but your eies behold everie thing; your feet tread in everie market; your tongues are heard in all Counſels; your hands do pull unto you everie patrimonie: As they were not ſloathfull in their own affairs, ſo when the Popes and Biſhops began to have more care of policie, preferment, and ſuch earthly things; and each one to ſtrive againſt the uſurpation of another, more then they did ſtudy the Scriptures: Then the Benedictines (and afterwards other ſorts of hypocrites) were ſent under colour of preaching Chriſt; but indeed to deceive the world, and to perſwade men to ſubmit themſelves unto the See of Rome. The Monks propined the cup of fornication to all nations; they perſwade Kings to ſubject their Crowns unto the High-prieſt; and they were the ſowers of his ſuperſtitious rites, and other errours: as may be ſeen at length in the Hiſtorie of the Councel at Trent, in the Congregations of the 4. and 5. Seſſions, where the Biſhops and Rulers, ſought to take theſe liberties from Monks; but the Romiſh Courtiers would not. The Biſhops of Spain and Gallicia in the 4. Councel at Toledo, did eſpie this hypocriſie, and Cap. 52. did ordain, That Biſhops ſhould reſtrain all Religious perſons (ſo did the Monks call themſelves, as if there were no religion in others) who were not of the number of the Clergie, and went from place to place: And each Biſhop ſhould compell them within his Diocie, to return into ſome Monaſterie, or take them to a Pariſh; unleſs they were diſmiſſed for age or ſickneſs. This Act could not ſtand, for the myſterie of iniquitie muſt go on. So that juſtly doth I. Hooper, Biſhop of Gloceſter, and Martyr an. 1555. call the Monks the pale horſe, ſaying, This pale horſe, is the time wherein hypocrites and diſſemblers entred into the Church, under pretence of true religion; they killed more ſouls with hereſies and ſuperſtition; then all the Tyrants that ever were, did kill bodies with fire, ſword, or baniſhment; as it appears by his name who ſitteth upon the horſe, that is, Death: for all ſouls who leave Chriſt, and truſt to theſe hypocrites, live unto the Divel in everlaſting pain; theſe pretenced and falſe hypocrites, have ſtirred the Earthquakes, that is, the Princes p. 49of the World againſt Chriſt's Church. Letters of Saints and Martyrs, Printed an. 1564. pag. 116. By their Sermons they did commend the primacie of the Pope everie where: and Boniface the V. and then other Popes, gave them ſo many Prerogatives, that they who had the greateſt deſire of libertie, became Monks, Eraſmus in Vita Hieron. Yea and Kings forſaking their Scepter, betook them to a Monkiſh life, as Bambas King of the Goths in Spain; and ſome retaining their Crowns, profeſſed themſelves of the Order of Monks by diſpenſation: With proviſion, that they give Revenue to one Abbey or more; and the Church (that is, the Popes and their Members, the Monks) ſuffer no loſs; or in a word, that Monaſteries may be enriched. At firſt out of the Monaſteries (as Colledges) were choſen Presbyters, who were eſteemed of an higher degree, Auguſt. Epiſt. 76. ad Aurel. and Pelagius the I. Biſhop of Rome, writing to Antonia and Decia, ſaith, I wiſh that thoſe who are nouriſhed by us in this habit, and in Monaſteries, may when they ſhall be of ripe age and approved life, be promoted not unto the Office of contention, but of Prieſthood, Gratian. cauſ. 16. qu. 1. cap. de praeſentium. And Pol. Vergil. de invent. rer. lib. 7. ſaith, If any did repent him of his profeſſion, he had libertie to return unto his former life; yet not without the note of levitie (ſaith he) but they were not tied under the bond of vow. By means of theſe priviledges, and by opinion that donations to Cloiſters, were meritorious before God; the Monks at that time received Palaces of eaſe, inſtead of Wilderneſſes in former times; plentic for povertie; feaſting for faſting; frequent Convents for ſolitarineſs; robes for rags, Eraſm. Epiſt. ad Granveld. dat. 15. cal. Ianuar. an. 1520. and Spalatenſ. de Rep. Chriſt. lib. 2. cap. 12. Sect. 77. They were ſo managed, that let any one chuſe what ſort of life he pleaſeth, he ſhall find contentment in one Abbey or other; or he ſhall find a Convent of the ſame profeſſion, Bellarm. de mon. lib. 2. cap. 3. and ſo when they profeſs to have nothing, they injoy all things: And it may well be ſaid to them, which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epiſt. ad Paulin. Expound the word Monachus, which is thy name; What doeſt thou in a Town who ſhouldeſt live alone? Or if ye hear that ſtrange etymologie (and not ſo ſtrange in Grammar, as in practice, in reſpect of them) which he approveth; Monachi have their name from the word, foreign i. e. unitie; becauſe they lay aſide all worldly things, and they ſtudie to pleaſe unitie i. e. God. Then take alſo his note of inference, Whereof it followeth, ſaith he, that properly theſe are Monks, who give themſelves to contemplative life, as the Caſſinenſes, &c. Upon the ſame ground Thomas Aquin. and other Scholaſticks, would not give this name of Monks, unto the Dominicans and Franciſcans; becauſe they are not only given to contemplation, but &c. Seeing then Monks went over all, having no certain Pariſh; yet preaching, and exercing the Office of a Prieſt, whereſoever they pleaſed, or could be received; ſurely according to both theſe reaſons of their name, about that time Monks were no Monks, and a great noveltie crept into the Church. And ſeeing their doctrine was principally, for erecting primacie and power unto the Pope; they may juſtly be called foreign and foreign, ſervants and ſouldiers, as the ancient Greeks called them; but not the ſervants and ſouldiers of God, but of the Pope, as will be more clear hereafter.

10. Into this Centurie, Bellarmine caſteth the firſt acceptation of the Latine The Latine Tranſlation of the Bible.Tranſlation of the Bible, by the Church univerſally; which Tranſlation is called Jerom's. In lib. 2. de verb. Dei cap. 8. he ſheweth, that another Tranſlation, which was called Itala or Vetus Latina, was in uſe in the Churches, before this of Jerom; and in the daies of Gregorie the I. the Church of Rome did uſe them both, [as Gregorie teſtifieth, in the end of his Epiſtle to Leander, p. 50before his Morals.] And after that (ſaith Bellarmine) all Latine Tranſlations went out of uſe, ſave this which is called Vetus Latina. And in Cap. 9. he ſaith, That ſome Books or Chapters of the old common Tranſlation; eſpecially the Pſalms, and ſome books of Jerom's Tranſlation, which is now in uſe in the Roman Church: and in the next Chapter ſaith, this is of authentical authoritie, as if all the Churches had uſed it only; all Preachers have expounded it only; and Councels have determined all controverſies from it only: but he bringeth no proof of his ſo bold aſſertion, except a verie imperfect induction. In the contrarie it is certain, 1. Though all were ſuppoſed, which he ſaith of that Tranſlation; yet before Jerom it was not, and before Pope Gregorie the I. it was not authentical; and therefore it was but a Novation, when it was taken to be authentical. 2. No other Church but the Romiſh did ever call it authentical, not the Greeks, &c. 3. Jerom did not call it authentical; for in his preface before the Books of Moſes, he ſaith, to them who were emulous, Why doeſt thou fret with envie? Why ſtirreſt thou the affections of the unlearned againſt me? Ask the Hebrews, adviſe the Maſters of ſundrie Towns, what they have of Chriſt, thy books have not: it is another thing, if the teſtimonies uſed afterwards by the Apoſtles prove againſt them; and the Latine copies are falſer then the Greek, and the Greek than the Hebrew. It is true many editions of that preface have, & emendatiora ſunt exemplaria Latina quam Graeca, & Graeca quam Hebraea; and ſo did Nicolaus de Lyra, and others in his time read the words. But ſo, that ſentence is contrary to his purpoſe; and therefore many of the School-men, and Eraſmus, have been puzled in reconciling that ſentence with the preceding words. But I have had by me, theſe 50. years, an Edition of Paris in the year 1523. by John Prevel, which hath, & emendaciora ſunt exemplaria Latina, &c. And this one Edition, in this particular, is of more credit than a thouſand other Editions; becauſe it agrees with the preceding words, and with the truth: And with the ſame, Jerom in an Epiſtle to Damaſum before the four Evangeliſts, ſaying, If the truth is to be ſought out of many Tranſlations, why go we not to the Greek original, and amend the things that have been ill tranſlated by vitious Interpreters; or have been amended by unlearned preſumptuous men. Let that be the true interpretation, which the Apoſtles have approved; I ſpeak (ſaith he) of the New-Teſtament, which without doubt is Greek. And tom. 1. Epiſt. ad Lutin. he ſaith, As the credit of the old books, are to be examined by the Hebrew books; ſo the credit of the new, requireth the rule of the Greek language. If we confer altogether, what is more clear, then that Jerom did prefer the Hebrew in the Old-Teſtament; and the Greek in the New, above all Tranſlations whatſoever; yea and above his own. 4. Neither was any Latine Tranſlation accounted authentical, before the Councel at Trent; for all the Interpreters, have in many Texts forſaken it; as is clear by their Commentaries, as Nicolaus de Lyra, Paulus Brugenſis, Armachanus, Card. Cajetanus, and Bellarmine himſelf departeth from it in the Pſalms; and Eraſmus Rotterodamus, Xantes Pagninus, Francis Vatablus, and Arias Montanus, were approved for ſetting forth other Tranſlations. Pope Leo the X. did approve by his Seal the Tranſlation of Eraſmus, and gave him thanks for his travel in tranſlating the New-Teſtament, Eraſmus in Epiſt. Thomae Card. Eborac. dat. Louan. cal. Febr. an. 1519. 5. In the Councel at Trent, that Tranſlation was called into queſtion, for Frier Aloiſius Cataneus ſpake againſt it, and did confirm what he ſaid, by the authoritie of Card. Cajetanus and Jerom, and by good reaſon; and was ſeconded by Iſidorus Clacus, a Benedictine Abbot; ſo that (as the Writer of the Hiſtorie ſaith, lib. 2.) there was great contention concerning the Latine Tranſlation: and in the end they did p. 51conclude, that it is to be approved as authentical; yet ſo, that they who are more diligent, ſhould not be forbidden to quench their thirſt out of the Hebrew and Greek Fountains. And after that Councel, two other Editions were publiſhed by Pope Sixtus the V. and Clemens the VIII. with infinite alterations, as followeth in the 16. Century.

11. The Popes did indeavour to take libertie of marriage from the Clergie; The ſingle life of Church men is oppoſed.and where they could prevail, adulterie and murther of babes was multiplied, as is touched. In ſundrie Nations great oppoſition was made, for Arnulph Biſhop of Metenſis, was the father of Anchiſes, the father of Pipin: Britain would not receive this bondage. In Creet John a Prieſt had a wife, and therefore was reproved by Pope Vitalian. What may I ſpeak of one Greek? The Greeks are, for the moſt part, married untill this day. In the fourth Councel at Toledo, Cap. 43. Marriage was approved, and Fornication prohibited. More of this hereafter.

12. Divers Nations then received the faith, the Gothi and Suevi in Spain, Some Nations hear of Chriſt.forſook Arianiſm by authoritie of their King Reccared. Ghent brake down the Altar of Mercurius, whom they had ſerved; and began to ſerve the true God, by the preaching of Amand, a French-man, an. 613. who was exiled for reproving King Dagobert of luxurie and venerie. Other Flandrians were converted by his Countrie man Aegidius, an. 649. The ſound of the word had been through the world, but the Nations perſevered not; and being inſtructed but in few perſons, Paganiſm continued; and the Barbarians diſturbing the Realms, did alſo diſturb the eſtate of religion.

13. In that Centurie lived ſundrie Divines, although not equal to their forefathers; John Biſhop of Alexandria, called the Almons, an. 610. who for Some worthy men.his rare example of hoſpitalitie and bountifulneſs to the poor; is no leſs worthy to have place amongſt good men, than he is followed of few. He was wont, at all occaſions, to propound unto the people, queſtions out of the Scriptures; becauſe multitude of hereſies were then on foot, and he exhorted the people to propound their doubts unto him. If any did preſumptuouſly move curious queſtions, he could cunningly turn to another more profitable. When any of the unlearned moved trivial doubts, he accepted them calmly; and commanded that thereafter ſuch perſons ſhould not be admitted; to the end, others ſeeing ſuch men checked, ſhould be the more wary. In the daies of Boniface the IV. John Biſhop of Gerunden, a Spaniard, was inſtructed at Conſtantinople, in the languages and reading of Scriptures; thence he returning into his Countrie, did with dexteritie, refute the hereſie of Arrius; and therefore was exiled to Barchinona: but after the death of the Arrian King Lemungild, he returned, and wrote many books. Of the ſame country was Europius, Biſhop of Valentia, worthy of remembrance for godlineſs of life, and ſinceritie of faith. Then alſo lived Ildefonſus, Biſhop of Toledo, who (as another Auguſtine) is called the Hammer of Hereticks. France did never want famous witneſſes of the Goſpel: at that time was the fore-named Arnulph, Biſhop of Metenſis; Projectus a Martyr in Aquitania, an. 610. Euſtathius Abb. Luxovien, the Diſciple of Columban, an. 624. Modoald Biſhop of Trevers; Renald the ſucceſſour of the above-named Amand; we have heard of Serenus, Biſhop of Marſilia, where ſucceeded Projectus, who is ſaid to have ſuffered martyrdom in agro Cameracen. an. 678. Euſtaſius a Preacher in Bavier, an. 640. Lambert Biſhop of Tungri, was put to death, an. 658. becauſe he rebuked Pipin for marrying another wife, the firſt being yet alive; Dodo the brother of the ſecond wife, was the Executioner, and ſhortly thereafter died of vermine. Ulfranius Biſhop of Senonen, hath been a diligent labourer in the Lord's harveſt in Friſia, an. 660. Leodagarius Biſhop p. 52of Auguſtodunen, ſuffered death at the command of Theorick, King of France, becauſe he oft reproved him of tyrannie. Victor Biſhop of Carthage, an. 646. writing to Pope Theodore, retains the old Titles, ſaying, Unto the moſt bleſt and honourable Lord, his holy brother Theodore, Pope; the works of your moſt bleſſed brother-hood are acceptable unto God, &c. There he affirmeth, that all the Apoſtles were of equal authoritie and honour.

14. Iſidorus Biſhop of Hiſpala (called the latter) did write many books of the Chriſtian faith, and the Hiſtory from Adam untill his own time, 624. Iſidor. Hiſpalen.he hath many errours, but in many things is ſound. In his book de ſummo bono cap. 28. he ſaith, In the holy Scriptures, as on high mountains, both the learned find ſublimities of knowledge, whereunto as Harts, they may lift up the ſteps of their contemplation; and the ſimple men, as leſſe Wights, may find mean things for their capacitie; to which, they may humbly have refuge; the holy Scripture ſeems unto the babes of underſtanding, to be baſe in words, in reſpect of the hiſtorie; but it wadeth more deeply with the more learned, opening unto them the myſteries thereof; and it remains common to the learned and unlearned. Lib. 7. etymolog. cap. 9. Peter received his name from the Rock, which is Chriſt, on whom the Church is built; the Rock hath not the name from Peter; but Peter from the Rock: therefore the Lord ſaith, Thou art Peter, and upon this Rock, which thou haſt confeſſed, will I build my Church; for the Rock was Chriſt, upon which Peter himſelf was built. Lib 8. cap. 5. he noteth it as a fault in the old Cathariſts, that they did glorie in their merits; and that they denied forgiveneſs of ſins to the penitent. Lib. 6. cap. 19. The Sacraments are baptiſm and chriſm, the bodie and blood of Chriſt. Here he nameth but two, becauſe the cuſtom was then, to anoint them who were baptized. De offic. lib. 1. cap. 18. Bread, becauſe it ſtrengthneth the bodie, is therefore called Chriſt's bodie: and Wine, becauſe it worketh blood in the fleſh, therefore it hath relation to Chriſt's blood: theſe two are ſenſible, but being ſanctified by the Holy Spirit, are changed into the Sacrament of the Lord's body. The Papiſts now in our daies, would gather out of theſe words Tranſubſtantiation; but hereafter (God willing) it ſhall appear, that neither word, nor thing, was thought upon, in 500. years after that time: and Iſidore ſaith, Tranſeunt in Sacramentum. And de doctrin. & fide art. 33. ſaith, That marriage is evil, or to be compared with fornication; and to believe that meat is evil, or the cauſe of evil unto the eaters, is not Chriſtian; but properly Manichean or Encratitiſh.

15. Agreſtin was Clark to King Theodorick, and then entred the Abbey Lexovien with all his Wealth; he became wearied of the ſuperſtitious rites, Agreſtin.and left the Abbey. Then he went to Aquileia (which for that time was not under the yoke of the Romiſh Pope) and from thence he writ unto Abbas Bobienſis, againſt the rites of the Monks; and unto Euſtaſius, Abbot of Lexovien, exhorting him to leave thoſe rites. Euſtaſius and his Convent, exclude him out of their ſociety. He had his refuge to Apellin, Biſhop of Genua, who with ſome others, drew King Lotharius to their ſide. For removing of this controverſie, was aſſembled the 4. Councel at Matiſcon in Burgundy: there Agreſtin accuſeth Euſtaſius of many ſuperſtitious ceremonies, contrary to Canonical inſtitution; for example, They did uſe to lick a Cockle marked with a croſs; they uſe hallowings when they went in or out of a houſe; they multiplied prayers and collects in the Maſſe; they ridiculouſly cut off their hair, and abſtained from the company of men. Euſtaſius replieth, The ſign of the Croſs, was able to put away the plague of the enemy; for it is written, The Lord will keep thy coming in, and thy going out, from henceforth and for ever: as for prayers, Chriſt and his Apoſtles, have commanded to pray p. 53continually: the Biſhops did condemn Agreſtin. Hence we ſee, that many did not allow the rites creeping in, and the inventers of them were but private perſons; and the abettors were pleaſed with the leaſt ſhadow of reaſon. Catol. teſt. ver. lib. 7. ex vita Euſtaſ. abb.

16. About that time the number of Patriarchs were augmented; unto the More Patxiarchs.former five that were authorized at Nice and Epheſus, were numbred the Sees of Theſſalonica, Epheſus, Trimatus, Creta, which are ſo named in the ſixth general Councel; and in the Weſt Ravenna, Caralis, Aquileia, Gradus, Millain, Toledo, Canterbury, York, &c. The Biſhops of all theſe places were named Patriarchs, great High-prieſts, Primats, Arch-prieſts, &c. They had under them ſome more, and ſome fewer Biſhops, and the world was poſſeſſed with ambition. Among them all, two only were called Univerſal Biſhops, with great emulation; to wit, Rome and Conſtantinople, for they and their followers did entitle them ſo; but neither of the two would give it unto his Competitour; Spalatenſ. de Rep. Chriſt. lib. 3. cap. 10. Sectio. 16.

17. When the Biſhops of Rome were exalting themſelves in the Weſt, Of the Mahumetans.and the hereſie of the Monothelites ſpreading in the Eaſt, and ambition waxing in both; the Empire of the Mahumetans began in Aſia. The Ancients (as Epiphanius in Panar. cap. 1. and Jerom in Ezek. 25.) call them Sarazens; Suidas and ſome others, derive the name from Sarraca, a City in Arabia, where they lived; others derive it from the Hebrew word Sarac, which in Ier. 2. 23. is tranſlated, Traverſing; becauſe they did live by robbery. They themſelves deduce the name from Sarah, and called themſelves the ſeed of the promiſe, and heirs of the world: they were people of Arabia, and firſt brought into a Monarchy by Mahumet. Writers do vary of what Parents he was; he was bold and publick, and enriched by marriage; his Kingdom began, and after him was increaſed by diſſenſion of Princes, as the particular Hiſtories declare. The firſt occaſion of their riſing was, they had foughten with Heraclius, againſt the Perſians, and after the peace they ſought their arrears. One of the Emperours Treaſurers ſaid, We have it not to pay the Roman and Greek ſouldiers, and this kennel of dogs are moſt impudent. They were ſo wrathfull at theſe words, that immediately they invade Syria, and took Damaſcus, Phoenicia and Meſopotamia; they exerced great cruelty againſt the Chriſtians, and ſought, by all means, to extinguiſh the very name: Heraclius fought divers times againſt them, and might have deſtroied them; but he thought it enough to diſperſe them. Leſt diverſity of religion, might occaſion ſedition among them, Mahumet with advice of Sergius, a Monk (who was baniſhed from Conſtantinople for Neſtorianiſm;) and of John, an Arrian Prieſt; and of Selas, a Jewiſh Aſtrologer; and Barras a Perſian, patched a new religion amongſt all theſe Sects, and pleaſant to natural men; that ſo he might the more eaſily draw many unto him, and hold them together. The ſum of his Alcoran (that is, the book of his religion) is, he continueth the doctrine of the forgiveneſſe of ſin in the blood of Chriſt; he denieth the two natures of Chriſt, and that his ſufferings was a ranſom for our ſin; he deſpiſeth the Mediation of Chriſt; he acknowledgeth Chriſt a Law-giver, but very ſilly and unmeet for government; he calleth himſelf the great Prophet ſent from God, and ſufficiently powerfull (not by miracles, as Chriſt and Moſes, but) by ſword to hold men under obedience of his worſhip and doctrine; he retains ſome Precepts of the law; to wit, the general and natural principles; he holdeth Circumciſion, to confirm his people in the promiſe made to Abraham, as belonging unto them; he permitteth to eat all ſorts of fleſh, except Swines fleſh, and what is ſtrangled; he teacheth to offer ſacrifices, but for the moſt p. 54part votive; that is, in ſickneſs or danger to vow a lamb or bullock, according to the diverſity of the perſon's eſtate; neither ſhould theſe ſacrifices be burned as the Jews did; but when the beaſt is killed, the skin, head, feet and fourth part of the fleſh is given to the Prieſt; another fourth part is given to the poor; a third quarter is ſent to the neighbours; and the offerer keepeth the laſt quarter to himſelf and his companions. Bart. Georgieviz an Hungarain, de origin. Imper. Turcici. ſaith, They keep the Friday holy, for difference from Jews and Chriſtians; they have prayers five times daily, 1. Before the Sun-riſing. 2. At the Riſing. 3. At Noon. 4. Before Sun-ſetting. 5. Two hours thereafter. Unto all who obſerve his religion, he promiſeth victory and wealth in this life; and then pleaſures, with all delights in meats, drink and venery in Paradiſe: in a word, he gathered all hereſies into one; he damneth wine with Severus; he contemneth the Sacraments with the Meſſalians; he denieth the immortality of the ſoul without the body with the Ambians; he maintaineth the deliverance of the moſt wicked with Origenes; and the imaginary ſuffering of Chriſt with Baſilides; he believeth not the Trinity with Saturninus; he permitteth polygamy, and divorcement, upon any occaſion, with the Jews: he derideth the Goſpel, becauſe it compelleth not to obedience, and forbiddeth revenge; to which his religion directeth by all means. He ſaith, The Monarchy of the World is promiſed to his Nation, as deſcending from Sarah; and therefore all others are to be compelled to accept Mahumetiſm, or abide in perpetual bondage. He promiſeth, That they who fight couragiouſly in Battel, ſhould be bleſſed, and their ſouls go ſtraight with their bodies into Paradiſe; where they ſhall not be wearied with heat or cold, but cloathed with fine Veſtures; and have the company of women, and daintieſt food, &c. By ſuch promiſes he tieth Souldiers to their Captains, and maketh them to deſpiſe all dangers. He commandeth ſtrictly Diſcipline in Wars, that none dare plunder without permiſſion; or if any do, he is puniſhed without mercy. He appointed ordinary attendants on ſuch things as may fall amongſt the Souldiers in their march, that none of them durſt take an Apple, without the licence of the owner, upon pain of death. The people, being bewitched with ſuch fair inducements, did ſubmit unto him as their Prince, Doctour, and Law-giver. He deceived ſome by words, and compelled others, with the ſword, unto ſubjection. The Perſians (as is touched) were eaſily brought to his obedience. When they prevailed over Chriſtians, they dealt with them without mercy; in Jeruſalem they ſhewed more then beaſtly cruelty; in a Church of Caeſarea, they maſſacred above 7000. Chriſtians; they made Cyprus once without one Chriſtian; about the year 700. they ſlue in Iſuaria 150000. and kept 7000. captives. At that time Homar, their Prince, excuſed all this cruelty with pretext, that he did only purſue the worſhippers of images; for about that time images were frequent in Chriſtian Churches, and the Sarazens could not look on an image for religion. We may ſay then, Homar was the rod of God, correcting the idolatry and will worſhip of Chriſtians; and the ſame images did give great advantage to this common enemy, by diſſention of Chriſtians, as followeth in the next Century. About the ſame time, aroſe two ſeveral Kingdoms of the Sarazens; the firſt in Aſia, whereof the chief City was builded by the ruines of Babylon, and was called Baldac, or Baldacut, an. 630. after two years Mahumet was poiſoned by Albunar, one of his Diſciples; to the end he might have experience of his Prophecies; for Mahumet had ſaid, that within three daies after his death, he would riſe again: But when Albunar had waited 12. daies, he found his body torn by dogs; and gathered his bones, or what was remaining, and buried them in a Pitcher at Macha p. 51in Perſia. He delivered other Prophecies, but his followers have not as yet found the truth of them. Not many years after the erection of this Kingdom, the Aegyptians were wearied of the Roman Empire, and ſent for the Sarazens unto their aid, but it was to their greater woe. For the Sarazens made a prey of them, and erected another Kingdom in Affrick, whoſe Seat was Alcair or Babylon in Aegypt. In both Kingdomes the Supream Governour, both in Policy and Religion, was called Calipha; and they ruled the Provinces by Preſidents, whom they called Sultans or Soldans, who were alſo High-Prieſts.