History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 8 · Chapter 3

History of the Catholic Church from 600 to 1600 · Ecclesiastical epoch 600-1000 · Century 8 · Chapter 3

p. 76CHAP. III. Of Divers Countries.

1. FEw Paſtours of that Country were comparable unto the former, in doctrine, The corruption of Biſhops.devotion or zeal (as we find in Catal. teſt. ver. lib. 8. from Aventin. lib. 3.) unworthy Prieſts were promoted, covetous, adulterous, drunkards, whoſe God was their belly; given to hunting and hawking; as alſo Pope Zachary complaineth in Epiſt. ad Bonifac. and we will ſee Acts of Synods againſt theſe vices. Nevertheleſs ſuch men were advanced for bribes, or other by-reſpects. Likewiſe Biſhops were more ambitious, than given to ſeek ſouls unto Chriſt. Monks were thought more religious, but their religion then (for the moſt part) did conſiſt in ſuperſtitious ceremonies and rites; the people did admire them for their ſhew of auſterity; and the Biſhops bear with them, becauſe they indeavour to draw all men under the obedience of the See of Rome. So whileſt corruption waxeth in all theſe, Truth faileth; eſpecially, the opinion of merit was not pratled in private, but openly proclaimed; and in the Synods they change the phraſe, Men ſhall be judged according to their works; unto this, Men ſhall be judged for their works, or according to merits. Preachers did not plead ſo much the cauſe of God, as their own; they corrupt the truth with fables; as Gregory in his Epiſtle to Boniface teſtifieth; and for conſtitution of their errours, they alledge viſions; as Io. Bale Cent. 1. cap. 91. ſheweth how Egwin, Biſhop of Vigornien, did ſwear before Pope Conſtantine, that in a Viſion he was commanded to preach unto the people, that the image of Saint Mary ſhould be worſhipped; and he writ a Book of Apparitions, which the Pope approved with his Seals, and ſent it unto Britwald, Primat of England, with expreſs command to call a Synod at London; and by his authority, to recommend that book unto the people. So Conſtantine, Biſhop of Cyprus, in the Nicene Synod Seſſ. 4. ſaid, a certain man, driving a nail into a Wall, pierced the head of Saint Peter's image, and immediately his head became ſore; and when he was bidden to draw out the nail again, he did ſo, and became whole. Many ſuch fables were then preached. Whatſoever was the zeal of King Charls, bad was the ſucceſs of his putting the ſword into the hands of Biſhops; as Lullus, Biſhop of Ments, was a Warriour unto Charls; Megengard Biſhop of Herbipolis, was called Duke of Franconia, and when he went to Maſs, he had a drawn ſword carried before him. Charls gave unto Herinbert, Biſhop of Minden, a Guard of Souldiers againſt his enemies: Wherefore Alb. Crantz. in Metropol. prooem. ſaith, Charls (not God) gave to Biſhops the ſword to ſtill and puniſh ſtubborn Rebels. Luder. Ep. Monaſten. carried in his badge a ſword and a Shepheards club. Anepos a Biſhop, was Commander of the French Army, againſt Vilian in Suevia. Yea Biſhops took up Arms againſt Biſhops; as Caliſtus, Biſhop of Aquileia, againſt Amator, Biſhop of Friali. Many Synodal Acts were made againſt this; and Pope Zachary writing to ſeveral of France and Germany, ſaith, Though we walk in the fleſh, yet we ſhould not walk according to the fleſh; and the Weapons of our Warfare, are not carnal, but ſpiritual; and therefore it is not lawfull, that Prieſts or Paſtours do bear Arms. And the ſame Pope, in another Epiſtle to Boniface, requireth him to depoſe all Biſhops and Prieſts, who had defiled their bodies with blood, either of Pagans or Chriſtians. Concil. tom. 2. And Carloman in his Laws. None who hath entred into Orders ſhould bear Weapons: and in the Councel held at his command, An. 742. We diſcharge all the Miniſters of God from bearing Armour, from fighting, from going againſt an enemy, or into an Army.

p. 832. Concerning the Election of Biſhops, the words of Pol. Vergil. de invent. The Election of Bishops.rer. lib. 4. cap. 2. are, From the beginning, the Election of Biſhops, Prieſts and Deacons, was in the power of the Apoſtles; and then of the Prieſts of the Cities, not without the ſuffrage of the people and judgement of adjacent Biſhops; as Cyprian teſtifieth in many places, eſpecially in Epiſt. ad Felic. Presbyt. that this cuſtom continued a long time. This creation of Biſhops was turned into another form by Boniface the III. he decreed, That they ſhould be choſen by the people, and ſociety of the Prieſts, the Prince of the place not reſiſting; and the Roman High-Prieſt conſenting with theſe words, We will and command: But this Decree went ſoon out of uſe, all theſe things declining to worſe. So far he. Now for the Election in this Century, the words of Waltram, Biſhop of Naumburg, about the year 1100. are remarkable, Gregory the I. writ unto Theodoric, Theodobert and Brunichild, King and Queen of Auſtria, that they ſhould inveſt Biſhops without ſimony. Long before the Decree of Pope Hadrian, the Kings who were anointed, and Majors of the King's houſe, had the authority of inveſting Biſhops, as Dagobert, Sigebert, Theodoric, Childeric, Pipin inveſted theſe Biſhops, Remaclus, Amandus, Audamarus, Antpert and others. The like is read of the Biſhops of Spain, England, Hungary, how of an old cuſtom, Biſhops entred by their Kings, untill theſe daies, ſaith he, Ph. Morn. in Myſter. Pope Zachary in an Ppiſtle to Boniface teacheth the ſame, that Prieſts and Monks received their places in Churches and Monaſteries from Magiſter Aulae in France; as is before in Adrian the I. neer the end. Alſo one having received a Biſhoprick from King Charls, and coming before him, caſteth himſelf off his horſe, with nimble agility; to him ſaid Charls, So far as I can ſee, thou art a good horſe-man, leave thy benefice unto ſome weaker man, I have need of thee for another ſervice. Gratian. is clear in this point, Diſt. 63. is an Epiſtle of Pope Leo the IV. to the Emperours Lotharius and Lewis, ſaying, The Church of Reate for a long time hath been deſtitute of Paſtoral care; it is expedient, that it be helped by the arm of your excellence; wherefore, the word of ſalutation being permitted, we intreat your meekneſs, that it would pleaſe you to give that Church unto Colonus an humble Deacon; that he, having your licence thereunto, we may conſecrate him Biſhop: But if it pleaſe you that another be ſent thither, let it pleaſe your Majeſty to give him Tuſculum, which is alſo vacant. And a little before in the ſame Diſti. Nicolaus Pope, unto Lotharius King, Underſtand that it is reported unto us, that whoſoever is advanced unto a Biſhoprick in your Kingdom, ye let none be choſen, but who you pleaſe; therefore by Apoſtolical authority with obteſtation of God's judgement we injoin thee, that thou ſuffer none to be choſen, untill our Apoſtleſhip be advertized. Here he is loftier then the former, yet he craveth to be acknowledged only in two Biſhopricks, neither denieth the King's intereſt. But afterwards Pope Gregory the VII. ordained, That no Prieſt ſhould take a Biſhoprick from a Lay-man (as followeth) if he did, he ſhould loſe it, and be excommunicated, Gratian. cap. 17. qu. 7. can. Siquis deinceps, & cap. quoniam.

3. We have heard how buſie Popes and Monks were, to draw all the world under the obedience of the Roman See; and now they boaſt of their ſupremacy The power of the Bishop of Rome, was never ſo great as the Papishes do boaſt.throughout all ages. But it is certain, that the Title of Supremacy was not given unto the Biſhop of Rome, before the year 606. It is true, when the Emperours left Rome, and did dwell at Millain, Ravenna, or Conſtantinople, the Biſhop of Rome ſought to exalt himſelf; but his paſtoral honour was layed in the duſt, when the Goths dwelt at Rome; then the Biſhops of Ravenna and Conſtantinople ſtrove for the firſt place, as if the Biſhop of p. 84Rome had been out of the World; but they were deceived. For Biſhop Zoſimus did claim more power, then any of his Predeceſſours had, or did claim. He ſent Fauſtinus, Philippus and Aſellus to the ſixth Councel at Carthage, in favour of Apiarius a Prieſt, who fled to Rome for aid againſt Dioeceſan Urban, who had depoſed him for lewdneſs. Amongſt other things, Zoſimus gave them in charge, to claim this prerogative, that if any Biſhop were accuſed or depoſed, and appealed unto Rome; the Biſhop of Rome might either write to the next Province to determine the matter, or ſend one from his ſide, to repreſent his perſon, and ſit in judgement with the Biſhops there: and for proof, he citeth in writing under his hand, a Canon of the Councel at Nice. The Biſhops aſſembling out of all Affrick, to the number of 217. and finding no ſuch Canon in their books Greek nor Latine; direct their anſwer to Biſhop Boniface the I. refuſing to reſtore Apianus; and concerning Appeals to Rome, they would ſuffer that to be ſilent for a while, till they could get the Canons of the Nicene Councel. And they did write unto the Patriarchs of Alexandria, Conſtantinople and Antioch, for true Copies of the Nicene Councel; which when they had received, and ſeeing their own Copies agree word for word with them; firſt by their Decree they deny all Appeals to Rome; and then by their Letters, they charge the Biſhop of Rome with ambition and forgery; writing thus: Our due ſalutations remembred, we intreat and earneſtly pray you, that hereafter you would not ſo lightly give audience, to thoſe that come from hence unto you; neither receive any more, ſuch to the communion, whom we excommunicate; becauſe your Reverence ſhal eaſily perceive that order taken by the Nicene Councel: For if there appear a proviſo for inferiour Clarks and Lay-men, how much more ought the Synod to have the ſame obſerved in Biſhops, who being excommunicated in their own Province, they ſhould not be ſuddenly or unduly reſtored to the communion by your Holineſs? And likewiſe your Holineſs muſt repel all wicked refuges of Prieſts and other Clergy-men, as becometh you; for by determination of the Fathers, is this derogated from the Churches of Affrica; alſo the Nicene Canons do moſt evidently commit, both inferiour Clergy-men, and the Bishops themſelves, to their own Metropolitans: No doubt they moſt wiſely and rightly provide, that all matters should be ended in the places where they firſt did ariſe; nor shall the grace of the Holy Ghoſt be wanting to any Province, by which equity may be gravely weighed, and ſtoutly followed, by the Presbyters of Chriſt; eſpecially whereas every man hath liberty (if he miſlike the judgement of thoſe that hear his cauſe) to the Councels of his own Province, or to a general Councel. Or how shall the judgement over the Sea [meaning at Rome] be good, whereto the neceſſary perſons of the witneſſes either for ſex or age, or ſeveral other impediments cannot be brought? For that any should be ſent from your Holineſs ſide, we find decreed by no Synod of the Fathers. That which you ſend hither by Fauſtin, as a part of the Nicene Councel; in the truer Copies which we have received from holy Cyril, Bishop of Alexandria, and reverend Atticus, Bishop of Conſtantinople, taken out of the Originals themſelves, which alſo we ſent unto Boniface your Predeceſſour; in them we ſay, we could find no ſuch thing: and as for your Agents or Meſſengers ſend them not, grant them not at every ones requeſt; leſt we ſeem to bring the ſmoky pride of the World into the Church of Chriſt, which propoſeth the light of ſimplicity and humility unto thoſe that deſire to ſee God, &c. Here many waies do they withſtand the Bishop of Rome; the Appeals which Zoſimus claimed by the Councel at Nice, they confute by the ſame Councel, and with other pithy reaſons; the Legates à latere, they reject, as never ſpoken of p. 85in any Councel: Running to Rome, they call a wicked refuge; and ſending Meſſengers from Rome, they call a ſmoky pride of the World; the corrupting the of Nicene Canons, they diſprove by true and authentick copies; and Apiarius whom the Biſhop of Rome had reſtored twice unto the Communion, they utterly baniſhed from the Church of Chriſt; and not content therewith they ſet down a rule, that if thereafter any Prieſt ſhall appeal to Rome, no man in Affrica ſhould receive him to the Communion. Each one may judge what theſe would have done, if Zoſimus had claimed to be the head of the Univerſal Church, or Vicar general of Chriſt, ſupream and infallible judge of all men and matters Eccleſiaſtical, and that not by conſent of a Synod, but by grant from Chriſt. After this Eulalius, Biſhop of Carthage, did ſubmit himſelf unto Boniface the II. but he was the firſt and laſt, condemning all his Predeceſſours, and he had no Succeſſour therein, who would ſubmit. Lib. Pontific. in Leo the II. ſheweth, that the Affrican Church was called foreign, or heads to themſelves. Then who ever heard that the Abyſſines, or Church of South Affrica, was under the Biſhop of Rome? Thracia and the Greeks would never acknowledge the Church of Rome, in way of ſuperiority, except a ſhort time, when the Latines were Lords of Conſtantinople. When the Pope conſpired with France againſt their Emperour, the Greeks did write unto Pope Leo, Becauſe you have withdrawn your ſelves, therefore we withdraw our ſelves from you. And this withdrawing was not from ſubjection but from unity, as is manifeſt by their matual withdrawing. Catal. teſt. ver. lib. 8. ex Ranulp. polychro. lib. 5. cap. 28. Only the Emperour Michael did ſubmit his Kingdom unto Pope Adrian; and the ſame Michael did again caſt off the ſame Adrian, and expelled all the Latine Prieſts out of his Dominions; Platin. in Adrian the II. Armenia, Paleſtina, and Syria, were never ſubject unto any forraign Biſhop, untill Godifred conquered Jeruſalem, an. 1099. And many other Provinces of Aſia did never ſubmit unto the Pope; and till this day are many Chriſtians in Aſia, who though they be ſubject unto the Turk and other Princes, yet continue in the ſame faith or doctrine; and for the moſt part, have ſucceſſion of Biſhops from their firſt Reformation, and were never ſubject to any forraign man in ſpiritual things. As for the Weſtern part (as it was called) of Europe, ſomething hath been ſpoken; and moreover Egila, a Spaniſh Biſhop, ſent Saranus a Deacon, and Victorine a Clark, unto Pope Adrian the I. to ask his counſel in ſome queſtions. The Pope returned anſwer, That he was willing to correſpond, if he would ſubmit unto the See of Rome; and eſpecially, if he would oppoſe thoſe who did deſpiſe the faſting on Friday and Satturday; as appeareth (ſaith Catal. teſt. ver. lib. 8.) by the Epiſtle of Adrian to Egila. But he would not accept theſe conditions; therefore in another Epiſtle unto the Biſhops in Spain, the Pope did accuſe Egila that he followed the errours of Vincentius, and was contrary unto the Catholick diſcipline. Neither in all the Councels that were in theſe Centuries within Spain, is any mention of dependance upon the Pope. Behold then Spain was not ſubject in theſe daies, unto the See of Rome. And generally what was the eſtate of Europe, at that time and afterwards, is moſt plain from the Oration of Arnulph, Biſhop of Orleance, in the Councel at Rhemes, An. 992. as followeth in the own place. Alſo Blondus de reſtaurat. Romae lib. 3. ſpeaking of the juriſdiction of Rome in his time, could ſay, Almoſt all Europe ſendeth greater, or at leaſt as great Tribute unto Rome, now as of old: where his boaſt is bounded within Europe, and with an almoſt. And Bellarmin de Ro. Pont. lib. 3. cap. 21. ſaith, When Antichriſt, as ye will [ſpeaking of the Pope unto the Proteſtants] began to reign, the See of Rome loſt almoſt all Affrick, the greateſt p. 86part of Aſia, and all Greece; and in our time (ſaith he) wherein ye cry that Antichriſt rageth moſt, all things have fallen ſo proſperouſly, that he hath loſt the greateſt part of Germany, all Sweden, Gothland, Norway, Denmark, a good part of England, France, Swiſſerland, Bohemia and Hungary; and therefore (ſaith he) if to wax proſperouſly be a note of the Antichriſt, the Pope cannot be called Antichriſt, ſeeing he wanteth ſo many Provinces. I anſwer, in the firſt part Bellarmine ſaith, that the Pope hath loſt what he never had; and in the latter part, he hath loſt more; for he might have added Scotland, Ireland, a great part of Poland, Pruſſia, &c. But all theſe had given their power and Kingdom unto the Beaſt, until the word of God was fullfilled; and they do now hate the Whore, and have made her naked; as it is ſaid, Rev. 17. But it is no where written in Scripture, nor do Proteſtants ſay, that the Beaſt, or Antichriſt, had or ſhall have dominion over all the earth, although he make ſuch a claim falſely; yea the fourth part of the earth was never ſubject to the See of Rome at once, or at one and the ſame time.

4. As the Papiſhes do glory (in vain) of the Pope's Supremacy over the The Pope had no power to give Kingdomes,Church; ſo they pretend his power over all the Kingdomes of the earth; this they do hold, but with ſome difference amongſt themſelves; for the …anoniſts (as they are called) hold, that all the Kingdomes of the earth do directly belong unto the Pope; and the Jeſuits ſay, not directly, but indirectly; and theſe two ſects write againſt one another in this matter, as for life and death. But whether directly or indirectly, both do agree that the Pope may give any Kingdom of the earth to whom he pleaſeth. Satan did once ſay ſo. And in the 9. Century Pope Nicolaus did not ſay ſo, as followeth. Let them ſhew any ſuch practice before this eighth Century. Did all the Biſhops of Rome [before this time] give Kingdomes to whom they would? Or were they ignorant of their power? But ſay they, at that time, Pope Zachary gave the Kingdom of France unto Pipin and his line. So unto this place belongeth neither gave he the K…ngdome of France unto King Pipin.that controverſie which Bellarmine hath de Ro. Pont. lib. 2. cap. 17. & lib. 5. cap. 8. By what means, and by what perſons Pipin obtained the Kingdom of France, Gratian. cauſ. 15. queſt. 6. cap. Alius, ſaith, Zachary depoſed Childeric, King of France, and placed Pipin in his room. And the gloſs ſaith, Depoſuit, ideſt, deponentibus conſenſit, he conſented unto them who depoſed him. Platina in Zachary ſaith, By his authority the Kingdom of France was adjudged unto Pipin. The Jeſuit Dion. Petavius in Rationar. temp. par. 1. lib. 8. ſaith, Pipin, by the authority of Pope Zachary, and by conſent of the French Peers, did add a new Title of King unto his Royal Power, which he had not before. If we look to the more ancient Writers, the ſtory is thus: About the year 663. Clotharius, King of France, gave himſelf to the luſts of the fleſh, and committed the government unto Ebroin, Maſter of the Palace (or, as others call him, Conſtable.) This example turneth into a cuſtom, and An. 694. Pipin, Duke of Auſtraſia, attained this charge under Clodoveus, or Clovis the III. as Io. Serres calleth him, and he keepeth it in the daies of King Childebert the II. and his ſon Dagobert; ſo that then there was the Title of a King, and all the power was in the hand of the Conſtable. Abb. Vrſperg. in Chron. pag. 170. Edit. An. 1538. The King was ſeen once in the year publickly; to wit, the firſt day of May, then he received and gave gifts, without any other diſcharge of Royal power; and all affairs of State were managed by the Conſtable. After Pipin was great contention for ſo honourable a place; his ſon Charls Martel prevaileth, who in the daies of Theodoric or Therric the II. enlargeth the Kingdom of France: and as the fore-named Petavius ex Geſt. Franc. Epit. lib. 1. ſheweth, he overthroweth Raginfred (his Competitour, p. 87or as he ſaith, who was choſen Mayor) and Eudo, Duke of Aquitania, An. 718. then he ſubdued the Saxons, Alamanes, Bavarians, and Aquitans. Eudo hath his refuge unto the Sarazens in Spain, and perſwadeth their King Abdirama to invade France. Charls did ſlay in one Battel 375000. Sarazens, with the loſs of 1500. French, at Towrs, Faſcic. temp. fol. 45. Edit. Venet. An. 1484. and Io. Serres and others. Thereafter he did take-in Burgundy and Lions, An. 727. and the next year, Eudo being dead, he poſſeſſed Aquitania peaceably. In the year 731. the Sarazens did come again into France. Charls overthrew them, and did gain Avenion and Narbon from them. Therefore by a more honourable Title, he was called Duke and Prince of France; and under that name he governed the Kingdom 19. years, and died An. 741. Platin. in Gregor. II. He had four ſons, Carloman, Pipin, Egidius and Grypho; ſome ſay, Grypho was the ſon of his firſt wife, a daughter of Bojaria. Pipin made Egidius Biſhop of Rotomayum, and left his government unto Carloman and Pipin; and they two divide the Kingdom, and govern either his own part, under the Title of their father; as is apparent by the firſt words of the Councel under Carloman, In the name of our Lord Jeſus Chriſt, I Carloman, Duke and Prince of the French, in the year 742. from the Incarnation of Chriſt on the 11. of the Calends of March, by the advice of the ſervants of God, and of my Nobles, I have aſſembled the Biſhops in my Kingdom, &c. Note theſe words, and ſee what power he had. Within 7. years after this Synod, he laid aſide his Princely authority (ſaith Bellarm. loc. cit.) and entred into a Cloiſter at Sotacte; and then all the authority was in Pipin alone. Grypho rebelled againſt Carloman; but at laſt Pipin took him in Italy, and cauſed him to be beheaded, An. 753. Pipin having the government alone (and wanting no occaſion) did aim at a higher Title. The Sarazens in Spain were preparing to make new Wars againſt France; but Pipin did prevent the ſtorm, he ſeized on the paſſages of the Pyrene hills, and forced thoſe redoubted enemies to receive Laws from him. Then he did help the Cities that had been ſpoiled; he disburthened others of publick charges, and eſtabliſhed juſtice; and dealt ſo valiantly and diſcreetly both in Wars and Peace, that he gained the hearts of all the countries; alſo it did not a little add unto his eſteem what he had done againſt the Lombards, and in other parts of …taly. Blondus dec. 1. lib. 10. ſaith, I find in Alcuinus, Paulus and ſeveral others, who have written the Acts of the French, that the Nobility and Commonalty of that Nation, duly conſidering the worthineſs of Pipin, and ſottiſhneſs of Childeric; conſulted with Zachary, Biſhop of Rome, whether they ſhould tolerate ſo fooliſh a King any longer, and defraud Pipin of his deſerved Princely honour: And when the Biſhop made anſwer, That he was beſt worthy to be King, who could beſt diſcharge the Office of a King; the French, with the publick conſent of the whole Nation, did pronounce Pipin for their King; and Childeric was ſhaved and made a Monk. And Aventin. in Annal. ſaith, When Volarad a Biſhop, and Burchard Abbot of Saint Dionis at Paris, were ſent to underſtand the Pope's judgement: his anſwer was, I find in the ſacred ſtory of Divine Scriptures, that the people fell away from their wretchleſs and laſcivious King, who deſpiſed the counſel of the wiſe men; and created a ſufficient man, one of themſelves, King, God himſelf allowing their doings; all power and rule belong unto God, Princes are his Miniſters in their Kingdomes; and rulers are choſen for the people, that they ſhould follow the will of God, the chief ruler, in all things, and not to do what they liſt; he is a true King, that guideth the people committed to his charge, according to the preſcript and line of God's Law; all that he hath, as power, glory, riches, honour and dignity, he receiveth of the people; the people create p. 88their King, and the people may (when the cauſe ſo requireth) forſake their King: It is lawfull therefore for the French and Germans, to refuſe this unkind Monſter, and to chuſe one who may be able, in War and Peace, by his wiſedom, to protect and keep in ſafety their wives, children, parents, goods and lives. So Pope Zachary giveth his advice, and pretendeth not any intereſt into the matter. Then he writ unto Boniface, Biſhop of Mentz, that he might anoint Pipin King of France, and declare all his Subjects free from their Oath of Allegiance unto their lazy Soveraign. And now the Reader may judge, what Pipin did receive from Pope Zachary. This was the work of many years, and ſo ended An. 752. Here obſerve that Pipin was anointed; but anointing The cuſtom of anointing Kings is late, or borrowed from the Iews.of Kings was not in cuſtom amongſt Chriſtians in the daies of Lactantius, who in Inſtitut. lib. 4. cap. 7. ſpeaking of Chriſt's name, ſaith, It was commanded unto the Jews, to make an holy oil, wherewith thoſe were anointed who were called unto the Prieſthood or Kingdom; and now among the Romans, the Robe of Purpure is the ſign of their royal aſſumed power; ſo unto them, the anointing with oil gave the name and royal power. And Auguſtine on Pſal. 45. ſaith, It was the cuſtom only of the Jewiſh Nation, to anoint Kings and Prieſts; whereby was taught, that among none other but the Jewiſh people, was the King and Prieſt of the world to be born. Anaſtaſius Patriarch of Conſtantinople, did anoint Emperour Leo the I. and thereafter that came into cuſtom, to ſhew, that the Emperour was a true Chriſtian and free from hereſie. They want no colours for bringing into the Chriſtian Church Jewiſh or Heatheniſh rites.

5. John Damaſcen (who was called Chryſoras, for diſtinction from another Iohn Damaſcen.of that name, who lived about the year 300.) had been amongſt the Sarazens; and for fear of death, did make profeſſion of Mahumetiſm; but being eſcaped did write in defence of the Orthodox faith, and began the firſt ſyſteme of Divinity amongſt the Greeks; as afterwards Pe. Lombard among the Latines; he was a maintainer of images; but in many other things, was an adverſary to the preſent doctrine of Rome. Lib. 1. de Orthod. fide, cap. 1. he ſaith, All that is given unto us by the Law and Prophets, Apoſtles and Evangeliſts, we embrace, acknowledge and reverence, ſeeking no further. God therefore being ignorant of nothing, and providing whatſoever is profitable for us to know, hath revealed it; but he hath hid in ſilence thoſe things, whereof we could not indure the weight; therefore let us love theſe things, and abide in them; neither ſhould we paſs beyond the bounds appointed by his eternal will, not tranſgreſs the Divine Tradition any way. Lib 3. Cap. 17. The Lord's fleſh is inriched with Divine Efficacy, becauſe of the hypoſtatical union; neither doth it fall, or hath it exceeded its proper nature, nor its natural properties. And Cap. 18. he ſaith, The communication of Omnipotency unto Chriſt-man, or his Man-hood, may be declared two waies; Firſt, That this man Chriſt is almighty by communication of properties: Next, The proper works of God are given to the fleſh, as the inſtrument of the Deity. And Lib. 4. Cap. 18. After he hath at length recommended the reading of the Scriptures, he reckoneth the Books of the Old-Teſtament according to the Hebrew; and then he ſaith, The Wiſedom of Solomon, and of Jeſus ſon of Sirach, are pleaſant and good; but are not numbred among the Prophetical books, nor were put into the Ark. And in Cap. 25. he commendeth Virginity; and then he addeth, this we ſay, not derogating from marriage; God forbid! for we know, that God bleſſed marriage by his preſence; and it is ſaid, Marriage is honourable amongſt all men. In Cap. 14. he ſaith, By invocation, and by working of the Holy Ghoſt, the Bread and Wine and Water, are ſupernaturally changed into the Body and Blood of p. 89Chriſt. The Papiſhes make uſe of this teſtimony for their Tranſubſtantiation; but there is alſo a ſupernatural change of the Water in Baptiſm, and yet no Tranſubſtantiation; neither do the Greeks believe it to this day, but only a myſtical change in regard of the uſe and effect.

6. In the Epiſtles of Pope Zachary to Boniface, it is evident, that divers Many in Italy and Stain, did oppoſe the Popes.Biſhops and Prieſts, contemned the pretended Apoſtolical authority, and his excommunications. In the Epiſtle of Pope Adrian, it appeareth, that Leo Patriarch of Ravenna, with-held many things from the See of Rome; and that he deſpiſed the Judges whom the Pope ſent thither; and that he opened the Letters that were ſent, by ſome of his Diocy, unto the Pope. Alſo Regimbald, and other Biſhops of Lombardy, did allow their Clergy to marry againſt the Decree of Rome, Ex Epiſt. Adrian. ad Carol. When Maurice, Biſhop of Iſtria, profeſſed himſelf to be the faithfull ſervant of Saint Peter, and required Penſions there unto him; the people pulled out his eys, and ſaid, their land was the Territory of Charls, and not of the Pope. Catal. teſt. ver. lib. 8. Paulin Biſhop of Aquileia, in his book againſt Felix and Eliphand, Biſhops of Uurgelita and T…le…o, commendeth the Holy Scriptures; and condemneth all opinions whatſoever, that cannot be proved out of them; he ſaith, The Church is built upon the Rock Chriſt; and it may be ſhaken by Hereticks, but cannot be drowned; becauſe it is ſtrengthned by the right hand of Chriſt: he ſaith, Teachers and every Chriſtian, ſhould fight againſt heretical opinions, and refute them; for a Souldier of Chriſt ſhould not be baſely afraid for the force of approaching Battel; nor by ſtraying ſeek the lurking holes of harmleſs eſcaping: but being girded with the weapons of their own Warfare, ſhould couragiouſly pierce the hearts of their enemies, with ſpiritual darts out of the Bow of the Scriptures.

7. Aponius a French man then writ ſeveral books, in Cant. lib. 1. he ſaith, Aponius.The Lord hath given his fiery word unto this World, in the figure of a coal, in the Tongs of the two Teſtaments; which being lifted from the Altar, did purge the lips of the Prophet Eſay, who by the only union of the fleſh was free, and lived mixt with the dead; and He [the Lord] by inſpiration of the Holy Ghoſt, cauſeth that all ſouls who (like dead coals having their underſtanding darkned with ungodlineſs) were not kindled; but now are inflamed with vicinity thereof: now that they are kindled with the flame of the love of their Spouſe, it is the proper gift of the grace of God's Word. Lib. 3. Chriſt is made the meat and drink of his Church, by the Sacrament of his body and blood. Lib. 6. Whatſoever a Teacher or Paſtour of ſouls teacheth, unleſs he ſhew it proceedeth from the Almighty God, in the Old and New-Teſtament, he is a murtherer of ſouls. And again, The words and examples of them, from whom the milk of doctrine is poured into the hearts of the hearers, ſhould alwaies feed on the flowers, not of the lower writings of worldly men, but of the higher Apoſtolical Mountains. Ib. lib. 1. Becauſe the power of our will is not able to climb ſo high as we muſt aſcend, running after God; therefore the Church crieth, Draw me after thee. Lib. 4. Whoſoever would eſcape from the enemy whoſe power is in the air, let him keep the right faith, and enter into the holes of the Rock, which ble…ſed Paul demonſtrateth.

8. About the year 780. the old controverſies, concerning God's Predeſtination, The Pelagian controverſies are renewed in Spain, and confuted by Pope Adrian.and man's free-will, were renewed in Spain: Some ſaying, that Predeſtination unto life or death is in the power of God, and not in man's power: Others asking, Why ſhould we indeavour to live holily, if it be in the power of God? And others asking, Why ſhould we pray unto God that we be not overcome in tentation, if it be in our power or liberty of will? At p. 90that time Pope Adrian did write unto the Spaniſh Biſhops, and propounded unto their conſideration, what (upon the like occaſion) Fulgentius Epiſt. Ruſpen. about the year 455. had written unto Eugyppius, againſt a Sermon of a Pelagian. The words of the Pelagian were; They who affirm that ſome are deſtinated unto life, and others unto death, do trample grace in themſelves damnably, while they admit it for them reprehenſively only: Behold with what knots of impiety they do tie themſelves! If I be predeſtinated unto good, it is needleſs that I reſiſt evil; but if I be born unto evil, it availeth me not to do good: And ſo on both ſides the deſire of praiſe and godlineſs being ſtopped, one becometh ſecure, and another deſperate; and thereby all exerciſe of righteouſneſs is made void, prayer ceaſeth, and working fainteth: But it is not ſo, and therefore let us pray unceſſantly; becauſe the Lord ſaith, Pray without intermiſſion, leſt ye enter into tentation: And let us ſtrive againſt all ſin, not only by prayer, but with diligence alſo; becauſe the Lord witneſſeth, that each one ſhall receive according to their own work. The anſwer of Fulgentius, which Pope Adrian did approve and ſend, was thus: God hath prepared his works of mercy and righteouſneſs, in his unchangeable eternity; and as he was never ignorant of his future works, ſo he was never improvident in the preparation of thoſe works; therefore he hath prepared good works for them who were to be juſtified, and to the ſame who were to be glorified, he hath prepared rewards; but unto the wicked, he hath not prepared evil wills or evil works, but he hath prepared for them juſt and everlaſting puniſhments: This is the eternal predeſtination of the future works of God, which as we know to be continually inſinuated unto us by the doctrine of the Apoſtles, ſo we preach confidently; for bleſſed Paul both evidently and often teacheth us, the predeſtination of them whom God ſaveth freely; for he ſaith of God, whom he foreknew, them he predeſtinated; and whom he predeſtinated, them alſo he calleth: Cerrtainly not others, but whom he hath predeſtinated, them doth he call and juſtifie; nothing in the works is uncertain, becauſe nothing in his predeſtination faileth; therefore God beginneth the works of his predeſtination, by vocation; and conſummates them by glorification: And yet not in them all whom he calleth, but unto them who love God, all things work together for good unto them, who are called according to his purpoſe: Therefore let all believers keep the truth of predeſtination, becauſe whoſoever believeth not the counſel of God in this predeſtination, ſhall not attain unto the glorious effect of the ſame predeſtination; but whoſoever is not predeſtinated unto glory, is without doubt found to be appointed unto puniſhment, which is known to be predeſtinated in God's preparation, that thereby infidelity and impiety may be puniſhed. Wherefore the bleſſed Apoſtle Jude ſaith, Certain men are crept in unawares, who of old were fore-ordained to this judgement of our God; but the Doctrine of the Holy Ghoſt ſaith warily, that the wicked were ordained not unto ſin, but unto judgement; that is, not unto impiety, but unto puniſhment; for they were not predeſtinate unto this wicked impiety which they commit, but unto the puniſhment which they receive in Divine equity. Wherefore whereas th… Authour of that ſermon, ſaith, Let us pray unceſſantly; becauſe the Lord ſaith, Pray without ceaſing; and then, Let us wreſtle againſt all ſin, not only by prayer, but with diligence; let us humbly ſeek Grace from God, that we may have it continually working with us; by which God would both keep us in diligence, and when the work is done, bring us unto the reward, &c. This Epiſtle of Pope Adrian, is amongſt the Epiſtles of the Popes, which Charls the Great did cauſe to be collected into one volumn, An. 791.

p. 919. At that time was great contention for receiving the Maſs of Pope Gregory Gregory's Maſs was exalted, and oppoſed,into the Churches, firſt by authority of Pope Adrian, and then of King Charls; ſome Churches had one Directory, and ſome another who would not change. When the Pope ſaw ſo great oppoſition (and it may be underſtood, that it was not ſmall, when the Pope was put to ſuch a ſhift) he ſaid, he would refer it unto the Will of God, whether he would, by any viſible ſign, approve the Maſs of Gregory or of Ambroſe: ſo theſe two books were layed together upon the Altar in Saint Peter's Church, and he called upon God to ſhew which of the two he approved. The dores were ſhut all night, and the next morning when they returned into the Church, the book of Ambroſe was found lying, as it was laid down; and the other, was all torn and diſperſed thorow the Church. The Pope maketh the Comment (if we will believe Iacob. de Voragine in vita Gregor.) that the Maſs of Ambroſe ſhould lie untouched; and the Maſs of Gregory ſhould be uſed thorow the World; and ſo he did authorize and command that it ſhould be uſed in all Churches and Chappels. But many did expound that ſign the contrary way, and would not receive it, till Charls did command all Biſhops and Prieſts to uſe it thorow his Dominions; he cauſed the Maſs of Ambroſe to be burned, and threw many Prieſts into priſon, who refuſed to accept the new Maſs. The Church of Millain would not change: Walafrid Strabo (who lived about the year 900.) teſtifieth in his book de Exordiis rer. cap. 25. that in his time the Roman Maſs was not univerſally in all Churches; but almoſt (ſaith he) in all the Churches of the Latines, and no Benedictine Monk did read it. In the ſixth tom. of Biblioth. Patr. de la Bigne, are many books of ſeveral Authours, explaining (at that time) the ſignification of the Ceremonies injoined in that Maſs: Their Dedicatory Epiſtles and Prefaces, ſhew that they were put upon that work, by the authority of the King, and ſome time-ſerving Biſhops; and the great number of thoſe books, is an evident proof of great oppoſition againſt that Maſs and the rites thereof; although the books of the Adverſaries have been kept down by the prevailing party. Hereunto ſerveth what Antoninus de Voltelina, a Dominican, ſaid in the Councel at Trent (as is written hiſt. lib. 6.) It is clear by Hiſtories, that of old every Church had their own Rituals of the Maſs, brought in day by day, rather of cuſtom than by judgement or conſtitution; and that the leſſer Churches did follow their Metropolitan, or their neighbour greater Churches; but the rite of the Roman Church, was received in many Provinces, for gatifiing the Pope; and nevertheleſs there be yet many Churches, whoſe rites differ very much from the Roman: Even in Italy remaineth the rite of Millain, differing from the other in the principal parts thereof; and that the ſame Roman hath ſuffered many changes, is clear unto any who readeth the old book, called Ordo Romanus: Neither in ancient time only, but within theſe few ages, certainly before 300. years, the rites of Rome were not the ſame, which the Prieſts obſerve now in the City of Rome; but which the Order of the Dominicans do retain: Moreover (ſaid he) the Veſtments, Veſſels and other Ornaments, both of the Miniſters and of the Altars, which are now in uſe, are ſo new and tranſchanged (as is eaſie to be obſerved by looking on the Books and Pictures) that if the old things were brought into the World again, none would know them: Wherefore if the Fathers will bind themſelves, to approve the only rites of the Roman Church, they cannot want reproof; as by prejudice condemning antiquity, and the rites of all other Churches, and ſo expoſe themſelves unto the ſiniſtrous interpretations of men; wherefore it were better to ſet upon thoſe things which concern the eſſence of the Maſs, without any mention of the rites. And in declaring the differences betwixt then-preſent p. 92cuſtom of the Romans, and that which was called Ordo Romanus; he nameth eſpecially, that in this the Communion was given under both the ſpecies unto the people. Some were offended at his freedom of ſpeech; and the Biſhop of Quinqueccleſienſis, did openly profeſs, that the Frier had ſpoken truly; neither could any, who loveth truth, be offended with him. Hence it appeareth clearly, that the Church of Rome hath been ſubject to novations from time to time; and the Miſſal now, is not the old book of Pope Gregory the I. More of the Maſs followeth in the next Century.

10. In the ſixth tom. of the fore-named Biblioth. Patr. is a remarkable piece Amularius Fortunatus.of Amalarius Fortunatus (Trithemius calleth him Hamularius, a very learned man in the Latine and Greek languages) a Monk of Luxovia: In the Preface he ſheweth, that he had written another book of Divine Service; and thereafter he went to Rome, to enquire of the reaſons of the rites different there from other Churches; and ſo he did write four other books, wherein he deſcribeth what he had heard, and what he thought himſelf on the contrary; yet in a mild and moderate way, whether for fear to offend, or in hope to prevail with fair information, it is uncertain. He ſaith, In all that I write, I hang on the judgement of godly men and holy fathers; and withall, I ſay what I think. What things are done in the celebration of the Maſs, are done in the Sacrament of the Lord's Paſſion; as he commanded, ſaying, How oft ye do this, do it in remembrance of me: Therefore the Prieſt in offering Bread and Wine and Water in the Sacrament, repreſenteth Chriſt; the Bread and Wine in the Sacrament, do repreſent his Body and Blood; Sacraments ſhould have a ſimilitude of thoſe things whereof they are a Sacrament; wherefore let the Prieſt be like unto Chriſt, ſo the offering of the Prieſt upon the Altar, is like unto that of Chriſt on the Croſs; that which is offered in reſemblance of Chriſt, the Prieſt commendeth it unto God the Father. Let the judicious hearer conſider, for whom are the prayers that the Prieſt ſaith after the Communion; and he ſhall find that they ſound for them who are refreſhed with the heavenly bread. [No prayer for the dead.] Lib. 3. in prof. It is ſufficient, that the Biſhop or Prieſt, do only bleſs the Bread and Wine, whereby people may be refreſhed; as in ancient times it was done by the Apoſtles. Lib. 1. Cap. 14. he ſaith, No creature do I, by reverencing, adore but God; all ſubſtance which is not God, is a creature, and a creature is not God; the Croſs of Chriſt may be ſet before me, but in my mind I hold Chriſt as hanging on it. The very words of the prayer declare whom we adore, we ſay, We adore thy Croſs, O Lord, and we commend and glorifie thy holy reſurrection: Here are no words of praying, but of ſhewing the adorable Croſs, and the commendable reſurrection of our Lord. And in another place we ſay, God who by the precious blood of thy only begotten Son, our Lord Jeſus Chriſt, haſt been pleaſed to redeem us; grant graciouſly, that who come to adore the life-giving Croſs, may be freed from the bonds of their ſins; to whom I pray, him I adore; I am caſt down in body before the Croſs, but in my ſoul before God; I reverence the Croſs by which I was redeemed, but I pray unto him who hath redeemed me. Then he hath a ſtory of Oſwald, King of England, whom he calleth faithfull and moſt Chriſtian; how he being in danger of his enemies, cauſed a Croſs to be ſet up (on a Tree that came firſt unto his hand) in the Field; and ſaid unto his Army, Let us all bow our knees, and all pray together unto the Almighty, living and true God, that he, of his mercy, would defend us from our proud and fierce enemy; for he knoweth, that we have undertaken Wars for the ſafety of our Nation. They all did as he commanded, and in the dawning they obtained Victory according to their faith. Here Amular gathereth no concluſion; but p. 93ye may ſee, that Oſwald did not worship the wooden Croſs, and that no ſuch Croſs is to be adored; but that he ſet his mind on the ſuffering of Chriſt, by which Croſs or Suffering he did believe to be ſaved. In the ſame Chapter he ſaith, The Apoſtle ſaith not in vain, Death reigned from Adam to Moſes, even over them which had not ſinned after the ſimilitude of Adam's tranſgreſſion, who is the figure of him who was to come. This figure of him who was to come, I do ſo underſtand; as the firſt Adam was the cauſe of our death, even unto us who did not eat of the forbidden Tree; ſo is Chriſt the cauſe of eternal life. As the Tree of the knowledge of good and evil, through its own nature had not death; ſo the Tree whereby eternal life is granted unto us, hath not this vertue of it ſelf; but of his vertue, who although he was infirm for us, liveth by the power of God; which power can never, and in no reſpect, be reſiſted. [This is againſt the hymns of the Croſs, and the reſiſtibility of God's grace.] In Cap. 17. he ſheweth, that the Romans had then candles and lamps of Wax, and what ſignification they gave unto them [he had not ſeen them before; neither is there any record of them before that time] and then ſaith, By every thing ſhould we bring Chriſt unto our mind, as Auguſtine writeth to Januarius; but fooliſh men who will not be amended, ſhould not think that theſe candles are to be adored, becauſe by them ſome ſimilitude of Divine myſteries is figured, ſeeing from every creature we may bring a ſimilitude. Doth he not here condemn all the deviſed rites of men? Lib. 2. cap. 5. he ſpeaketh againſt the keeping of Lent, and denieth that the Authour thereof can be ſhewed. And Cap. 25. The Office of a Biſhop and a Prieſt, is almoſt the ſame; but becauſe they differ in name and honour, they are diſtinguiſhed by variety of ſlippers or pantofles. He hath many ſuch rites, and the meaning of them (as ſeemeth) by way of deriſion. Lib. 3. Cap. 24. Chriſt took bread—and alſo the cup; whereof Cyprian ſaith to Caecilius, We find, that we obſerve not what Chriſt hath commanded, unleſs we do alſo the ſame things which the Lord did, and ſo mixing the cup, we depart not from the Divine inſtruction. Although he [Cyprian] hath concluded this of mixing the wine and water; yet he may underſtand that it is to be done of the whole inſtitution, wherein conſiſteth the command of the Lord and of his Apoſtles. So ſaith he, and ſo do the Reformed Churches practice; but the Roman Church doth not ſo. Afterward Amalarius became Biſhop of Trevers, and was ſent by Charls the Great, unto the Emperour Michael; and as Trithemius writeth, from the Records of Trevers, by his wonderfull induſtry and eloquence, he did eſtabliſh peace and amity between the two Emperours. He died An. 813.

11. In the laſt part of this Century, aroſe the great men in the ſervice of Romish forgeries.the Pope; to wit, Johannis Diaconus, ſurnamed Digitorum, and Riculph Biſhop of Mentz. John did forge the Bull of Conſtantine's donation; wherein he would perſwade the world, that Conſtantine had given unto Biſhop Sylveſter, and his Succeſſours for ever, the City of Rome, with other Cities and parts of Italy. Io. Bodin. de Repub. lib. 1. cap. 9. ex Actis Vatica. The falſhood of this feigned donation, was known unto the World by every Hiſtory; but at that time who did dare to controle it? The Biſhops and Clergy thought that it was for their advantage, and there was no eſtabliſhed Prince in Italy; yet under pretence thereof, the Pope did inlarge their power; even although many did convince that donation of falſhood. Then Hincmar, Biſhop of Rhemes, in his book againſt the Biſhop of Laudun, teſtifieth, that Riculph in the daies of Charls the Great, gathered together ſome forged Epiſtles of the old Biſhops of Rome, and brought them from Spain into France; and binding them with the foreſaid Donation, gave them forth in the name of Iſidore. p. 94Of the authority of theſe Epiſtles Gratian hath written Diſt. 20. cap. de libellis, there is an Epiſtle of Pope Leo the IV. directed unto the Biſhops of Britan: In the Epiſtle Leo taketh all the authority from the decretal Epiſtles, and other Writs of Popes; except Sylveſter, Siricius, Innocentius, Zoſimus, Coeleſtine, Leo, Hilarius, Gelaſius, Ormiſda and Gregory: Theſe (ſaith he) are all and only, by whom the Biſhops do judge, and by whom the Biſhops and Clergy are judged; if any doubt cannot be determined by them, nor by Auguſtine, Jerom, Iſidore and other holy Doctours, it ſhould be brought unto the Apoſtolical See. But all others that were before theſe, with one daſh he contemneth; that is, he renounceth all the writings of the Biſhops of Rome, who lived the firſt 300. years, as ſuppoſitions. The Authour of Catal. teſt. ver. lib. 8. is very large in deſcribing the uſurpations and many policies of the Popes, for inlarging their power, and incroaching upon Biſhops in ſeveral Nations; as alſo their infinite rites that were then deviſed.

12. In the daies of Dagobert, King of France, Rudbert was Biſhop of Some Provinces in Germany and Hungary receive the faith.Worms, a ſingular good man, and very learned; and Theoto was Duke of Bavaria, an Heathen, yet hearing of the good fame of Rudbert, he ſent and intreated him to come into his Country. The good man went, and was received by the Duke in Ratisbon with great liking, and did teach him the Chriſtian religion; and then did inform others both noble and ignoble, all along the Danube; thence he went unto Vualarium and Juvavia, where the Chriſtian faith had been taught long before; there were ſome Churches, but were decayed, as Rudbert underſtood by report; therefore he ſought leave from Theoto to go thither to reform theſe parts; ſo finding many people willing to be informed, he returned into Worms, and brought other twelve Teachers into theſe places with him; and having eſtabliſhed Churches, did return in his old age, and died in Worms. At the ſame time Samo, Duke of Slavi, an Heathen, did kill ſeveral Merchants coming from France, for to trade in his land, and took their goods; therefore Dagobert ſent an Army againſt Samo, and brought him into ſubjection. Not long thereafter the Hunni did oppreſs that land; and their Duke Boruth ſent for aid unto the Bavarians, who did overthrow the Huns; and for keeping the Slavi under better obedience of the King, they would have hoſtages; Boruth granted to give his ſon Cacatius, and his brothers ſon Chetumar, and did deſire to have them informed in the Chriſtian faith. When Boruth died, Dagobert ſent back Cacatius being now a Chriſtian; and after three years he dying, Pipin ſent Chetumar, who was diligent to have Preachers, and to inſtruct the people in the faith; he did invite Virgilius, Biſhop of Juvavien, who would not go, but ſent Modeſtus, Wato, Regimbert, Latinus, Gontharius Presbyters, and Richard a Deacon, with others, upon ſeveral occaſions of ſedition amongſt the people. When Chetumar was dead, ſo great was the ſedition there, that no Presbyter did abide; untill Walinch, being Duke, ſent again unto Virgilius, who ſent Hiemo and Reginbald Presbyters, and Majoran a Deacon, with others; and in the year 794. Charls ſent Erick to be their Duke, who expelled a great number of the Huns; and then that land of Pannonia Inferiour, continued under obedience of the King, and the Chriſtian faith was embraced by the people. Catal. teſt. ver. lib. 9. In all theſe is no mention of ſending to, or from, Rome for their Reformation.

13. In this Century the Turks came out of Scithia or Tartary into the Province Turks became Mahametans.of Alami, thence into Colchis, out of that into Armenia, and then into Aſia the leſs, An. 755. Hiſtories do vary concerning their original; but the moſt probable opinion is, that they are deſcended of the Tartars; becauſe p. 59Pompon. Mela (who lived in the daies of the Emperour Claudius) reckoneth Turcae among the Scythians Lib. 1. Cap. Chalybes: and (as Io. Lampadius after Mechovius witneſſeth) the Turks and Tartars have the ſame manner of Apparel, one manner of Riding, one manner of Bows and Arrows, and in Language they differ only in dialect, as the Italian and Spaniard. At that time the Turks hindered the Sarazens from conquering in Aſia and Europe (God raiſing up one wicked enemy againſt another, that his Church might have breathing) except that they prevailed in the Mediterrane Iſles and Peloponneſus. In the end theſe two did agree upon conditions 1. That the Turks ſhould be called Sarazens and imbrance Mahumetiſm. 2. They ſhould have the Province of Hircana or Sogdiana. 3. They ſhould be ſubject unto the Calipha of Babylon. They continued living by Paſtorage, without a Prince of their own, untill Civil Wars among the Sarazens about the year 1050: and therefore I ſpeak no more of them untill the 11. Century.