History of the Catholic Church from 600 to 1600, Ecclesiastical epoch 600-1000 · Century 9 · Chapter 5
CHAP. V. Of COUNCELS.
1. MAny Synods were aſſembled in the beginning of this Century, and all ex juſsu Imperatoris; as is expreſs in the beginning of them particularly. In the year 813, Charls the Great aſſembled four Councels, one of 30 Biſhops, and 25 Abbots at Mentz. In Ca. 4. it was ordained, That Baptiſm ſhould be ſolemnly adminiſtred at Eaſter and Pentecoſt; but in caſe of neceſſity they might baptize at any time. Ca. 5. Seeing we have one God and Father in Heaven, and one mother the Church, one faith, and one baptiſm; therefore we ſhould live in one peace and concord, if we deſire to come into that one and true inheritance in the Kingdom of Heaven; for God is not the Authour of confuſion, but of peace; and he ſaith, Bleſſed are the peaceable. Ca. 6. an Act is, That fatherleſs children ſhould not be dis-inherited: [This Act is to be expounded by another, following in the Councel at Cabilon.] And the Fathers proteſt, that if it ſeem, they have paſſed bounds in admoniſhing his clemency, the Act be amended. Ca. 8. We will that Biſhops have power to provide, rule, govern and diſpenſe Spiritual and Eccleſiaſtical things, according to the authority of Canons; and that Laicks be obedient unto Biſhops in their miniſtry, to rule the Churches of God, to defend widows and fatherleſs: And that Biſhops ſhould conſent unto Counts and Judges to do juſtice; and that juſt Laws be not corrupted by lies, falſe witneſs, falſe oaths or rewards. Ca. 10. We decree that there be a diſtinction, between them which are ſaid to have left the World, and them who yet follow it: It is therefore provided, by a Law of the Fathers, that who are ſeparated from the ſecular life, ſhould abſtain from worldly pleaſures; as, that they be not preſent at games, nor unhoneſt and filthy bankets. Jerom ad Nepotian. ſaith, We ſhould love the houſes of all Chriſtians, as our own; but ſo, that they may know us rather for comforters in their griefs, then feaſters in their joviality: let them not be Uſurers nor ſeekers of filthy gain, nor exerce any fraud; let them fly the love of money, as the mother of many evils: let them leave ſecular offices and affairs; let them not aſcend the ſteps of honour ambitiouſly; let them not take gifts for the benefits of Divine medicine; beware of guile and oaths; fly envy, hatred, and back-biting; nor walk with wandring eys, with unſtable and wanton tongues or proud carriage; but let them ſhew forth the ſhamefacedneſs of their minds, in ſimple habit and converſation: let them altogether abhor the filthineſs of words, as well as of deeds; eſchue the frequent viſitations of widows and virgins, and no way haunt the houſes of women: let them indeavour alwaies to keep the chaſtity of an undefiled body, giving due obedience unto their Superiours: Laſtly, let them be diligent in teaching and reading, in Hymns and Pſalms continually. They who give themſelves to be ſervants in God's worſhip, ſhould be ſuch, that all that while they ſtudy to knowledge, they may adminiſter doctrine unto the people. Ca. 11. Abbots and Monks are ordained to conform their lives unto the rule of Benedict, even as they have promiſed. Ca. 12. Monks are forbidden to go out of their Monaſteries, unleſs upon neceſſity, and with leave of their Abbot. Ca. 16. To leave the world, is to reſiſt the pleaſures of the world; as Paul ſaith, Who uſe the World, as if they uſed it not. Ca. 17. We who have left the World, ſhould wholly obſerve this, that we have ſpiritual armour, and forſake ſecular armour; nor may we ſtay the Laity from bearing weapons, becauſe it is an old cuſtom. Ca. 24. We ordain, that faſting be kept four times a year by all men; that is, the firſt week of March, and all ſhould come unto the Church on the fourth, ſixth, and Sabboth daies; the ſecond week of June on the ſame daies, and let all faſt untill the ninth hour [or third hour after noon;] likewiſe the third week of September, and the whole week before Chriſt's nativity. Ca. 35. If any ſhall proudly contemn the Faſts, and will not keep them with other Chriſtians; it is ordained in the Gangrene Councel, that he ſhall be accurſed, untill he profeſs amendment. Ca. 38. We command that Tithes be alwaies payed, which God hath commanded to be given unto him; leſt if any one hold from God his due, God take away his neceſſaries from him for his ſin. Ca. 44. Let the people be alwaies admoniſhed to make their Oblations in the Church; for this is a ſoverain remedy for their own ſouls, and the ſouls of theirs. Ca. 45. Let Prieſts admoniſh the people alwaies to learn their Creed, which is the ſum of faith, and the Lord's prayer; and we will that they be condignly cenſured which contemn to learn theſe two; and therefore, they ſhould ſend their children unto a School or Monaſtery, or to a Prieſt, that they may learn the Catholick faith, and the Lord's prayer, that they may be able to teach others at home; and who cannot otherwiſe, let him learn them in his own language.
2. In the Councel at Worms is firſt a Confeſſion of faith, which is a plain and ſound expoſition of the Creed of the Apoſtles, and no mention in it of Chriſt's deſcending into Hell. Ca. 1. None ſhould preſume to make chriſm, but the Biſhop. Ca. 4. Let no Church be conſecrated, untill the Biſhop receive the gift of the Church confirmed by Charter, and ſufficient means for him who ſhall ſerve in it. Ca. 8. Of the Revenues of the Church, and Offerings of the Beleevers, let four portions be made; one for the Biſhop; another to the Clarks for their ſervice; a third for the poor and ſtrangers; and the fourth to be kept for the Fabrick of the Church. Ca. 10. All Clarks are forbidden to lie with their wives, upon pain of depoſition. Ca. 17. Let no Biſhop, Prieſt, nor Deacon have Dogs for hunting, nor Hawks. Ca. 25. Let Pennance be injoined unto Penitents at the pleaſure of the Prieſts, according to the difference of faults, and quality of time, perſons, places, age, ſighs and affection of offenders. Ca. 32. All Chriſtians are forbidden to marry any of their kindred, ſo far as can be known. Ca. 35. Women who cauſe themſelves to make abortion, ſhould without all doubt be puniſhed as murtherers; but who in their ſleep do ſmother their babes, we ſhould judge more eaſily of them▪ becauſe they have fallen into this miſchance unwillingly. Ca. 41. Who continue in malice and envy, after they are admoniſhed by the Prieſt, ſhould be excommunicated. Ca. 51. Unto each Church a manſe, ſhould be given free from all ſervice; and the Prieſts ſhould give no ſervice but Eccleſiaſtical for Tithes, for the peoples oblations, alterages, Church-yards; but if they have any other thing, let them pay dues unto their Superiours. Ca. 51. When means may be had at the ſight of the Biſhop, let every Church have their own Presbyter. Ca. 52. If a Church be new built in a Village, let the Tithes of that Village be payed unto that Church. Ca. 61. When witneſſes cannot be had to teſtifie of the certainty that an Infant was baptized, nor themſelves can ſhew that they were baptized, without all ſcruple they may be baptized. Our neighbours the Mores adviſe us to do ſo, becauſe they redeem many ſuch from the Barbarians.
3. In the firſt words of the Councel at Rhemes, An. 815, it is ſaid expreſsly, This is aſſembled by the Emperour, after the manner of ancient Emperours. Here the Epiſtles and Goſpels were read for information of Deacons. Ca. 6. The Miſſals were examined for information of Prieſts. Ca. 9. The rules of Benedict were read for reformation of Monks. Ca. 10. Liber Paſtorales of Gregory was read for reformation of Paſtours. Ca. 11. Divers Sentences of ſeveral Fathers were read, that both Prelates and People might be ſtirred up to zeal and ſtudy of good works. 12. A form of hearing Confeſſions, and preſcribing pennance, was ordered. Ca. 13. Eight principal vices were declared, that all men might know them, and by the help of God abſtain from them. Ca. 14. Biſhops were commanded to read more diligently the Scriptures and writing of the Fathers, and to preach unto the people. Ca. 17. Biſhops and Abbots ſhould not permit wanton jeſts in their hearing, but have with them the poor and needy; and the word of God ſhould be ſounding beſide them. Ca. 35. As the Lord commandeth, no ſervile work ſhould be done on the Lord's day, nor Markets be held. Ca. 39. Tithes ſhould be given fully. Ca. 40. Prayers and Oblations ſhould be made for the Emperour and his children, that God would preſerve them in all felicity in this world; and of his mercy make them rejoice with the holy Angels in the world to come.
4. At Cabilon it was ordained, that Biſhops and Prieſts ſhould read the Scriptures diligently, and teach their people; they ſhould maintain and erect Schools for young ones. Prieſts and Monks were rebuked, which did perſwade people to give liberally unto Churches and Monaſteries, that themſelves might live at more eaſe; and they order that all ſuch goods, as Parents at their death had given fooliſhly, ſhould be reſtored unto their children. Biſhops and Prieſts ſhould not be drunk; for how can ſuch rebuke the people? They ſhould not meddle with civil affairs, nor exact any thing from the inferiour Prieſts, nor for chriſm, nor for dedication of Churches, or ordination of Prieſts. They who give publick ſcandal, ſhould make publick repentance. Concerning Pilgrimages they note many faults; Clarks think themſelves free from diſcharging their office, and cleanſed from their ſin, if they go to ſuch or ſuch places; Laicks think they may do what they will, if they go thither and pray; Noblemen under pretext of Pilgrimage to wards Rome or Turone, do ſpoil many poor ſubjects; and poor folks go in Pilgrimage, that they may have the more free occaſion of begging, and many times ſay, that they are going thither, when they have no ſuch purpoſe; and ſome are ſo fooliſh, that they think the only ſight of ſuch places cleanſeth them from their ſins. And how all theſe things may be redreſſed, they expect the will of the Emperour, and not a word of reformation by the Pope.
5. At Aken was a Councel by command of Lewis the Godly. There it was decreed amongſt other things; Firſt, That every Church ſhould have ſufficient maintenance for the Prieſt, that none need to beg. 2. None of the Clergy, of whatſoever degree, ſhould wear any cloath of Scarlet, or ſuch precious colour, nor have rings on their fingers. 3. Prelats ſhould not have too large houſes, nor many horſes, nor frequent harlots, nor play at dice, nor have gold or ſilver on their ſhoos, ſlippers nor girdles. Whence may be underſtood the pride and pomp of Prelates in thoſe daies; which gave occaſion unto Platina to ſay, O if thou, Lewis, wert now alive! the Church hath need of thy holy ſtatutes and cenſure, all orders of the Church are now ſo luxurious and voluptuous; thou wouldeſt ſee now, not only men (which haply might ſeem light) but horſes, and other beaſts cloathed in purpure, with a company of young men running before, and another of older following after; not upon Aſſes, as Chriſt did (who is the only example of living well upon earth) but upon fierce and harniſhed horſes, as if they were triumphing over an enemy. I will not ſpeak (ſaith he) of their ſilver veſſels, and precious houſhold-ſtuff, ſeeing the ancient diſhes of Italy, and ornaments of Attalus, and veſſels of Corinth, are nothing in reſpect of them; and what follows on this, their intemperance I forbear to mention.
6. At Melda, upon the River Matrona, was a Synod aſſembled by Charls the II; where, among other Canons, it was decreed: Firſt, That every Biſhop ſhould have in his houſe one, which according to the pure mind of the Catholick Fathers, who is able to inſtruct the Prieſts in the faith and commandments of God; leſt the houſe of God, which is his Church, ſhould be without the Lantern of the Word. 2. That Presbyters ſhould not be ſuffered to continue abroad, but that they dwell at their Church. 3. A charge was given, in the name of Chriſt, unto all Biſhops, unto Kings and all in authority, and unto all who have power in election and ordination in any Order Eccleſiaſtical, that none be admitted by ſimony, by whatſoever faction, promiſe or gift, either by the perſon or another for him. 4. That no Biſhop do retire into a remote place for his own eaſe, and ſo neglect his charge; but that he viſit his Pariſhes diligently, and he, with his children, live in chaſtity, ſobriety and hoſpitality. 5. That the damnable cuſtom of ſome Biſhops be amended, who never or ſeldom viſit their people; although the Lord hath ſaid, I have ſet thee a Watch-man, &c.
7. At Rome was a Synod of 47 Biſhops, convened by Pope Leo the IV, at the command of Lotharius; where theſe former Canons were confirmed in other words; and moreover, that a Biſhop ſhould not be conſecrated unleſs the Clergy and People do crave him: Prieſts ſhould be diligent in ſearching the Scriptures, and in teaching the people, and ſhould not permit games in their ſight; Prieſts ſhould not be taken up with ſenory, hunting, hawking, or any rural work, nor go abroad without a ſacerdotal habit: Abbots muſt be able to cognoſce and amend, whatſoever might be done amiſs by their brethren.
8. At Valentia An. 855. was a Councel by command of the ſame Lotharius; there was three Metropolitans, Remigius of Lions, Agilmar of Vienna, Roland of Arles, and 14 Bishops, with a venerable company of Prieſts and Deacons. Six Canons were enacted: The firſt for eſchuing all new-coined words in doctrine. Ca. 2. God foreknows, and hath eternally foreknown, both the good things which the godly were to do, and the evil which the wicked were to do; becauſe we have the voice of the Scriptures, ſaying, O eternal God which knoweſt all things, and hid things, ere they be done; Dan. 13. we faithfully hold, and it pleaſeth to hold ſtill, that He foreknew that good men were to be good by his grace, and according to the ſame grace were to receive everlaſting reward; and that he foreknew that the wicked were to be wicked through their own wickedneſs, and were to be damned with everlaſting punishment through his juſtice; as the Pſalmiſt ſaith, Power belongeth to God, and unto him belongeth mercy, that he may render unto every one according to their works; and the Apoſtle teacheth, To them who by patient continuance in well doing ſeek glory, and honour, and immortality, he gives eternal life; but unto them which are contentious......And again, In flaming fire rendring vengeance on them which know not God....; And that the foreknowledge of God did not put upon any evil man, any neceſſity that he could not be otherwiſe; but that He in his Almighty and unchangeable Majeſty (as he knows all things ere they be) did foreknow that the wicked were to be ſuch of their own will: Nor do we beleeve that any is condemned in His prejudice, but according to the merit of their own iniquity; nor that the wicked do perish becauſe they could not be good, but becauſe they would not be good; and through their own fault continue in the maſs of perdition or original and actual ſin. Ca. 3. But concerning the Predeſtination of God, it pleaſeth and faithfully doth pleaſe, according to the authority of the Apoſtle, ſaying; Hath not the Potter power over the clay, to make of the ſame maſs one veſſel unto honour, and another unto dis-honour? We confidently confeſs the predeſtination of the elect unto life, and predeſtination of the wicked unto death; and in the election of them who are to be ſaved the mercy of God precedes the good merit; but in the damnation of them who perish, their wicked merit precedes the juſt judgment of God: And in that predeſtination God hath only appointed what he was to do, either in his gracious mercy, or juſt judgment; as the Scripture ſaith, Which hath done what things were to be: But in the wicked he foreknew their wickedneſs, becauſe it is of them; and he did not predeſtinate it, becauſe it is not of him; but becauſe he knows all things which he did foreknow, and becauſe he is juſt, he did predeſtinate the punishment that follows their merit; for with him (as Auguſtine ſaith) is as well a fixed decree, as a certain knowledge of every thing; and hither belongs that ſaying of the Wiſe Man, Judgments are prepared for the Scorners, Prov. 19. Of this unchangeableneſs of the foreknowledge and predeſtination of God, by which the future things are already done, may that well be underſtood. Eccleſ. 3, I know whatſoever God doth, it ſhall be for ever; nothing can be put to it, and nothing taken from it; and God doth it, that men ſhould fear before him. But that any are, by the power of God, predeſtinated unto evil, as if they could not be otherwiſe, We not only do not beleeve it; but even if there be any which will beleeve ſuch evil, with all deteſtation (as did the Arauſicane Synod) we ſay Anathema unto them. Ca. 4. Item of the redemption of the blood of Chriſt, becauſe of ſo great an errour which hath begun in this point; ſo that ſome (as their writings declare) define, that it was ſhed even for the wicked, which from the beginning, unto the coming of Chriſt, being dead in their wickedneſs, are puniſhed with everlaſting damnation; contrary to that of the Prophet, O death I will be thy death, and O grave I will be thy deſtruction; it pleaſeth us, to hold and teach ſimply and faithfully according to Evangelical and Apoſtolical truth, that this price was given for them, of whom our Lord ſaith, So muſt the Son of Man be lifted up, that whoſoever beleeves in him ſhall not periſh; but....And the Apoſtle ſaith, Chriſt was once offered to take away the ſins of many: And moreover, the four Articles that were defined unadviſedly in the Synod of our brethren [at Cariſiac] for their inutility, are alſo errour contrary unto truth; and likewiſe other things concluded fooliſhly in the 19 Syllogiſms [of John Scot] and glorious with no ſecular literature (although it be boaſted otherwiſe) in which rather the argument of the Divel, then any argument of the faith, is found; we diſcharge them altogether from the hearing of Beleevers; and by the authority of the Holy Ghoſt we inhibit them, that thoſe, and ſuch things, be altogether ſhunned; and we do judge, that introducers of new things ſhould be corrected, leſt they be ſmitten more ſeverely. Ca. 5. We believe that it ſhould be held firmly, that all the multitude of the faithfull is regenerated by the water and the Spirit, and thereby truly incorporated into the Church; and according to Apoſtolical doctrine are baptized into the death of Chriſt, and waſhed in his blood; becauſe neither could be true regeneration in them, unleſs there were alſo true redemption; ſeeing in the Sacraments of the Church nothing is in vain, and nothing in mockage; but altogether all things are true, and relieth upon its truth and ſincerity. And yet of that multitude of the faithfull and redeemed, ſome are ſaved by eternal ſalvation, becauſe through the grace of God, they continue faithfully in their redemption, hearing in their hearts the voice of their Lord, Matth. 10. & 24, Who continueth unto the end ſhall be ſaved; and others, becauſe they would not continue in the ſalvation of faith, which before they had received, and did chuſe rather to make the grace of redemption in vain, through their wicked doctrine and life, then to keep it, attain no way to the fullneſs of ſalvation and poſſeſſion of eternal bleſſedneſs: Seeing in both we have the doctrine of the godly Doctour, Whoſoever are baptized into Chriſt, are baptized into his death; and, All which are baptized into Chriſt, have put on Chriſt; and, Let us draw near with a true heart in fullneſs of faith, having our hearts ſprinkled from an evil conſcience, and being waſhed in the body with clean water, let us hold faſt the profeſſion of our hope without change: And again, For them which ſin willingly, after the received knowledge of the truth, there remains no other ſacrifice for ſin; and; He that deſpiſed the Law of Moſes.....Ca. 6. Item of grace by which the Beleevers are ſaved, and without which never any reaſonable creature hath lived bleſſedly; and of free-will, which is weakned by ſin in the firſt man, but by the grace of Jeſus Chriſt is renewed and healed in his Beleevers: We beleeve conſtantly, and with full faith, the ſame that the moſt holy Fathers have left to be kept according to the authority of the Holy Scriptures; what the Arauſican and African Synods have profeſſed; what the bleſſed High-Prieſts of the Apoſtolical See have held in the Catholick faith; and preſuming to decline no way into another ſide, concerning nature and grace: But we reject altogether the fooliſh queſtions, and almoſt the fable of old women, and Scot's pottage (which the purity of faith cannot diſgeſt, and which have miſerably and lamentably ariſen in theſe moſt dangerous and grievous times, unto a heap of our labours, and breach of charity) leſt Chriſtian minds be corrupted, and fall from the ſimplicity and purity of faith which is in Jeſus Chriſt: So far they. What they ſay here of Scot's pottage, they underſtand that Treatiſe of Iohn Scot; and have borrowed the phraſe from Jerom's Prologue, on Ierem. lib. 1. (ſpeaking of Celeſtius, a Diſciple of Pelagius, a Briton, and not a Scot.) And from this word Baronius ad An. 855. §. 1. writes, that this Synod was convened againſt ſome vagring Scots, of whom Gotteſchalk was the prime man; and thereby hath brought not only his Binius & Poſſevinus, but alſo our Zeth. Celviſius into this Hiſtorical errour; whereas neither was Gotteſchalk a Scot, nor of one accord with this John Scot, as we have cleared before.
9. At Macra, within the Diocy of Rhemes, was a Synod An. 881. There they diſtinguiſh between the power Civil and Eccleſiaſtical; and ſhew, that only Chriſt Jeſus was both King and Prieſt, after the Incarnation; and as the one hath need of the other, ſo neither ſhould a King aſſume Prieſtly power, nor a Prieſt meddle with ſecular affairs, or uſurp Royal power; but they …ome not to ſhew what power belongeth unto the Magiſtrate in Eccleſiaſtical affairs. They do recite a Synodal Homily of Gregory the I, wherein the ambition of Prieſts is taxed, in theſe words; Becauſe we have ſlipped into external purpoſes, partly through barbarous clamours, and partly through negligence of our time; and we have left the miniſtry of Preaching, and to our puniſhment are called Biſhops, who keep the name of honour, and not the vertue thereof; for they which have been committed unto us do forſake the Lord, and we are ſilent when they are weltring in their wicked works, nor do we reach the hand of correction; they periſh daily with much wickedneſs, and we are careleſs when we ſee them going into Hell. But how can we amend the lives of others, ſince we have little thought of our own? for we are ſo bent upon Secular cares, that we are unſenſible of what is within, becauſe we do affect ſo much other things without us; for with the uſe of earthly care, our minds are hardned from heavenly deſire; and when with the very uſe we are hardned in the actions of Adam's world, we cannot be ſoftned unto thoſe things which do concern the love of our Lord; when we are taken up with extraneal actions, we do forget the miniſtry of our own actions; we forſake the cauſe of our Lord, and do wait on earthly affairs; we take on us the place of holineſs, and are drowned with earthly actions. It is verily fulfilled in us, what is written, And there ſhall be like People, like Prieſt: For the Prieſt is no better then the People, when we go not beyond them in the holineſs of life. Behold! now is not any Secular action which is not adminiſtred by Prieſts. We ſee with how heavy a ſword the World is ſtrucken, and with what rods the people do daily periſh; whoſe fault is this but ours? Behold! Towns are waſted, the Tents of the Church are overthrown, Monaſteries are thrown down, the Fields lie waſt; and we are the Authours of the peoples death, who ſhould lead them into life; for, for our ſin are the people beaten down, becauſe through our ſloth they are not inſtructed unto life. Let us take it to heart. Who were ever converted by our teaching, or being admoniſhed by us were brought unto repentance? Who hath left their luxury by our information? Who hath forſaken pride or avarice? Here we are called Shepheards; but when we ſhall appear before the face of the eternal Shepheard, can we bring thither any flock which hath been converted by our preaching? But oh that we were able to preach, and could hold forth the duty of our place in the innocency of our lives! So far they.
10. In the firſt half of this Century, were many Synods in England, and did treat little or nothing in doctrine or manners, but only for juriſdiction and revenges of Biſhops and Abbots; as is evident in S. Hen. Spelman Concil. About the year 887. was a Synod under King Alfred; at leaſt, Laws both Eccleſiaſtical and Civil were publiſhed in his name. He beginneth with the ten Commands, and omits the ſecond; for filling up the number, he ſaith, The tenth, Thou ſhalt not have Gods of ſilver or gold. On this place Will. Lambard (who did tranſlate theſe Laws out of the Saxoniſh into Latine) ſaith, This omiſſion of the ſecond Command was not his fault, nor of the firſt writer, but of the firſt maker of the Laws; for (ſaith he) ſince the ſecond Councel at Nice, ſuch was the darkneſs of theſe times, that for conciliating authority unto the Precepts of men, they thought good to diminiſh the Precepts of God.
11. At Triburia was a Synod of 22 German Biſhops, An. 895. at command of the Emperour Arnulph, and the Decrees were made in his name. In Ca. 1. He commandeth to apprehend all excommunicated perſons, and bring them unto him, that they may be puniſhed with man's judgment, which will not fear the judgment of God; and if any be ſo rebellious, that they will not be taken, and ſo happen to be killed; they who kill them, ſhall be free from all cenſures both Eccleſiaſtical and Civil. Ca. 6. If any come preſumptuouſly into a Church with a drawn ſword, he commits ſacriledg, and ſhal be puniſhed as for ſacriledge. Ca. 11. If any of the Clergy, although extreamly coacted, ſhal commit murther, whether a Prieſt or Deacon, should be depoſed; for we read in the Canons of the Apoſtles, That if a Bishop or Prieſt, or Deacon be found guilty of fornication, or perjury, or theft, he should be depoſed; how much more he who commits ſo great a crime? for he who profeſſeth to follow Chriſt, ſhould walk as he hath walked; when he was reviled, he reviled not again; and when he was ſmitten, he ſmote not again, &c. Ca. 13. Auguſtine the wonderfull Doctour, ſeemeth to have ſpoken clearly of Tithes in few words; Tithes are required as debt: What if God would ſay, Thou art mine, O man; the earth which thou tilleſt is mine; the ſeed which thou ſcattereſt is mine; the beaſts which thou wearieſt are mine; the heat of the Sun is mine; and ſince all is mine, thou who applieſt but thy hands, deſerveſt only the tenth part; and yet I give thee nine parts, give me the tenth; if thou wilt not give me the tenth, I will take away the nine; if thou giveſt me the tenth, I will multiply the nine unto thee: If any man ask, wherefore ſhould Tithes be given? let him know, that therefore are they given, that God being appeaſed with this devotion, he would give us neceſſaries more aboundantly; and that the Miniſters of the Church being helped, may be the more free for Spiritual Service.....We do judge that there ſhould be four portions of the Tithes and Oblations of Beleevers, according to the Canons, &c. Ca. 40. It is not lawfull in Chriſtian religion, that a man ſhould have her to wife, whom he hath defiled in adultery. Ca. 44. If any man hath committed fornication with a woman, and his brother ſhall afterwards marry her; the brother which firſt defiled her (becauſe he told not his brother, ere he married her) ſhall ſuffer a very hard pennance and correction; and the woman, according to the ſecond Canon of the Neocoeſarian Councel, ſhall be put to death.