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 saith 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 mercie 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 Purg. 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
bold reprover of Kings he became a shameless flatterer of Popes for he is said to have first moved the decree in Gratian. dist 40. cap. Si quis if a Pope carry with him innumerable souls into Hell no man ought to say unto him What doest thou He spoke so and afterwards the Popes did aim at exemption from censure untill they did attain it he had from Rome a power Legantine in Germany neither preached he only unto the Heathens but did corrupt several Provinces where Christ had been preached as Thuringia Argentina c. with Roman Manicheism condemning some meats forbidding marriage of Priests and permitting to have Nuns or Whores urging the worship of images in a word his care was not so much for Christianism as for Papism for he writ unto Pope Zachary saying How few soever Disciples God giveth me in this my charge I cease not to incline them to the obedience of the Apostolick See he caused the Monastery of Eulda to be built in favour of English men and was killed at Borna being suspected of a conspiracy 5. Many did preach and write against him and his superstitions as Adelbert The opposers of his Rites a French Bishop and Sidonius an Arch-Bishop of Bavaria Samson a Scot Bishop of Auxerre and Virgilius an Irish man Bishop of Juvavia as Nauclerus and Aventine do record Boniface dilateth them unto Pope Zachary and as Bern. Lutzenburg in Catol writeth the Pope in a Synod at Rome condemneth them depriveth them of their Priesthood and excommunicateth them before they were heard and when they sought to be heard and plead their cause in a Synod Boniface denied access unto them and said Excommunicated men should not be admitted into a Synod nor have the benefit of the Law So partly by tyranny of the Pope and partly by authority of Pipin Boniface did oppress all his adversaries Catal. test ver ex vita Bonifac. Particularly one Clemens did reprove Boniface 1. That he did so advance the authority of the Roman Bishop seeing all Teachers are equally successours of the Apostles 2. That he condemned the marriage of Priests 3. That he did speak too much for the Monkish life 4. That he had anointed the King of France contrary to the undoubted right of the Merovei 5. That he appointed Masses for the dead and other new Rites unknown in the Church heretofore Aventin Annal. lib. 3. Epist Zachar. ad Bonif. in tom 2. Concil 6. Albine or Alcwin had good knowledge of the Latine and Greek languages Alcwin and his doctrines Charls the Great calleth him his Master in an Epistle written unto him deseptuages sexages Biblioth de la Bigne tom 3. where are some of his works On Ps 51. he writeth thus It is said unto the Father Then wilt thou accept the sacrifice of righteousness that is the most glorious passion of the Son who offered himself a sacrifice for all men that they might attain salvation which the world did not deserve by their works Ibid. When I look on my self I find nothing in me but sin thy righteousness must deliver me it is thy mercy and not my merits that saveth me we are quickned by the mercy of God in the name of our Saviour and not by our merits In his works he often useth the word merite but here we may see in what sence he and others do understand it On the fourth poenit Ps I could defile my self but I cannot cleanse my self unless thou Lord Jesu do cleanse me by sprinkling thy holy blood No good can be in us unless it be thy working grace who hast made us On Ps 118. Thou hast made me to be desirous of thy Commandments make me also able to do help that I may do what thou commendest and give what thou commandest And in another place Free-will abideth as yet in men by nature that in whom God willeth he may be pleased to make free by grace that they have not an evil will for since the first man by free-will was sold under sin the freedom of man is evil because the goodness of the will is taken away from the free-will which goodness none can have of himself unless he have it being helped by the grace of God's mercy without whose help free-will can neither turn unto God nor make any progress unto God He hath the like words in lib. 2. de Trinit cap. 8. On Eccles cap. 1. The Sun Christ inlightneth all things with the splendour and vertue of his spiritual grace in whose punishment is our salvation he ariseth to them who believe in him and he goeth down to every unbeliever Ibid. cap. 3. We should rejoice in this spiritual pleasure of meat and drink not only in the Sacrament but in reading the Holy Scriptures also where we may eat and drink of the Tree of life Ibid. cap. 7. Let us consider the works of God how great and wondrous they are and how in his free mercy he hath chosen one and in his just judgement he despiseth another as it is written of the Twins I have loved Jacob and hated Esau In Praefa lib. 1. de Trinit We should all pray that the Catholick faith which only quickneth mankind and only doth sanctifie may be truly fixed in the hearts of all men by one confession Ca. 1. Although we be thrown down from the joy of blessed felicity into the miserable blindness of this exile for the just punishment of original sin yet we are not so cut off that even in this changable and temporary estate we know not to seek and desire eternity truth and blessedness which is clear in that we have not a will to die nor be deceived nor be miserable whence is this natural instinct that all men would be blessed although this appetite is diversly in the minds of particular persons some think to be blessed in riches The whole divine Scriptures exhort us to be lifted up from earthly unto heavenly things where is true and eternal blessedness unto which it is most certain that none can attain but by the faith of the Catholick peace In Praefa lib. 2. All the authority of the holy books serve unto us to make us believe rightly of God and to love him with all our heart but the sight of man's mind is not able to behold the most excellent light of God's Majesty unless it be inlightned by the brightness of the righteousness of faith and love through the gift of God's grace therefore we should pray for the grace of God that the ey of our heart may be cleansed to see how properly the Trinity is the one and only and true God and how rightly the Father the Son and the Holy Spirit is said understood and beleeved to be one and the same substance Lib. 3. cap. 1. What did the human nature in the man Christ deserve that it should be assumed into the unity of the person of the only Son of God what good will what desire of
erroneously nameth one for another often c. By this ingenuous testimony of the Printer we may see what account they make now of their ancient Master and seeing these books have been so oft changed little credit can be given to any of their late Editions and thirdly that even the Master himself had not written soundly according to the Fathers which he citeth The Edition of Lombard at Paris An. 1550. hath in the end a catalogue of these which they call his errors in quibus Magister non tenetur I will shew some instances In the Edition at Lovane An. 1568. lib. 4. Dist 2. F. They who had not hope in the baptism of John and did believe the Father Son and holy Ghost were not baptised thereafter but the Apostles laid hands on them and then they received the holy Ghost Here on the margint it is Erronea Magistri opinio Dist 5. C. Christ might give unto them his disciples power to forgive sins yet not the same power that he himself had but a created power by which a servant may forgive sins yet not as the author of remission but as a servant and yet not without God the Author On the margin it is added Hic Magister non recipitur Dist 13. A. It may be truly said that the body of Christ is not eaten by the brute beasts albeit it seem so what then doth a mouse take and eat God knoweth In the margin it is said Non probatur haec Magistri opinio Dist 17. B. It may truly be said that without confession of the mouth and paying outward punishment sins are forgiven upon contrition and humility of the heart In the magin it is added Non rectè hic sentit Magister Dist 18. F. Unto the Priests he gave power of binding and loosing that is of shewing that they are bound or loosed In the margin it is Gravis Magistri lapsus In many other particulars though they have not put such a censure on him he is no less adversary unto the doctrine of Rome now as lib. 1. Dist 1. A. Let the diligent and modest speculation of Divines take heed to hold the Divine Scripture as the prescribed form in doctrine Dist 2. C. As Augustin lib. de Trini teacheth we must first shew whether faith hold out so according to the authority of holy Scriptures and then against babling disputers which are more proud then capable use Catholique reasons and fit similitudes for defense and asserting the faith that so satisfying curiosity we may the more fully instruct the modest or if they cannot finde the truth which they seek they may complain of their own minde rather then of the truth or of our assertion D. Therefore let us propound the Authority of the old and new Testaments Dist 40. D. Seeing predestination is the preparation of grace that is Divine election whereby he hath chosen whom he would before the foundation of the world as the Apostle saith on the other side reprobation must be understood the foreknowledge of the iniquity of some and the preparation of their damnation for as the effect of predestination is that grace whereby now we are justified and helped to live well and to continue in good and whereby we are blessed in the future so the reprobation of God whereby from eternity by not electing he hath rejected some is considered in two particulars whereof the one he foreseeth and prepareth not that is iniquity the other he foreseeth and prepareth that is everlasting punishment Whence Augustin ad Prosp Hilar. saith This rule must be held without wavering that sinners are foreknown in their sins and not prepared but that the punishment is prepared for God in his presence as Augustin in lib. de bono persever hath prepared his good things unto whom he would and unto whomsoever he giveth certainly he foresaw that he would give them Dist 41. A. If we seek the merit of obduration and mercy we finde the merit of obduration but we finde not the merit of mercy because there is no merit of mercy lest grace be made nothing if it be not given freely but rendered unto merits So he sheweth mercy according to grace which is given freely but he hardeneth according to judgement which is rendered unto merits whence we may understand that as God's reprobation is that he will not shew mercy so God's obduration is that he sheweth not mercy so that not any thing proceedeth from him whereby a man is made worse but onely it is not given whereby he may be better Hence it is clear saith he what the Apostle understandeth by mercy and hardening and because mercy admitteth not merit but obduration is not without merit and by the word mercy here is understood predestination and especially the effect of predestination but by the word obduration is not meant the eternal reprobation of God because there is no merit thereof but the privation or refusing of grace which is some way the effect of reprobation yet sometimes reprobation is taken for obduration as predestination for its effect which is grace given for grace which is given is the effect of predestination therefore seeing there are no merits of grace which is given to man for justification and far less of predestination it self whereby God hath from eternity chosen whom he would can there be any merits so nor of reprobation whereby from eternity he foresaw that some would be evil and be condemned as he did chuse Jacob and denied Esau which was not for their merits which they had then because they had none because themselves were not nor for the future merits which he could foresee did he either chuse the one or refuse the other In the next Section he sheweth how Augustin once thought that God had chuse Jacob because he foresaw that Jacob would be such and therefore Augustin recanted that error and he concludeth the Section thus Augustin in lib. de praedest sanctor saith Not because he foresaw that we would be such did he therefore chuse but that we might be such by the very election of his grace whereby he hath accepted us in his beloved Son Dist 46. B. Unto that objection from Matth. 23. 37. he answereth That is not to be understood so as if the Lord would have gathered the children and it was not done what he would because Jerusalem would not but rather that she would not have her children gathered by him and yet against her will he gathered her children even all whom he would because in heaven and on earth there be not some things that he would and doeth and some things that he would and doeth not but all whatsoever he would he hath done and therefore the meaning is whomsoever I have gathered by my ever efficacious will I did against thy will Behold it is clear that these words of the Lord are not contrary unto that is said Lib. 2. Dist 25. G. In man may be observed four estates of free-will for before
Hypocrisie came apace and the Roman Empire being removed Antichrist or the Bishop of Rome by degrees lifteth up his head above all that is called â—od Bernard who lived about the year 1140. comparing these three Ages in a Sermon which he calleth Parabola de Nuptiis Fily Regis saith when Satan saw that he could not by open Battel prevail against the Church in the days of the Apostles and Martyrs but that she did spread and increase he turneth to hid and fraudulent persecution to deceive some of her Members by whom the more powerfully and subtily he might execute his malice so by his craft he stirreth up Arrius Pelagius Photinus and such others who feigning themselves to be the servants of Christ might lead away his Spouse into Errors which Policy when the Holy Teachers did perceive they did oppose wrestle by disputations confute the Hereticks and brought their Lady again into the way of Truth ...... Behold the enemy is overcome both in his open persecutions and hid seductions and now the Spouse having no enemy walketh in pomp Nevertheless the crafty Serpent indeavoureth to spoil her and what he cannot do in the high way he layeth snares by the way side here he setteth Mony-changers with much gold and silver there he setteth the Sellers of precious cloaths and ornaments in another place wines and pleasant drinks and all sort of meats in another the Triumphs of them that glory in worldly pomp in another he shews fair maids and all enticements of Lust but who is wise walks with the Bride in the right way and the fools leave the way and take their pleasure in the Divels Tents and prefer them unto Christ And what shall I say of them who when they should rule the Church of God and having entred into the right way do look aside with admiration into the Tents of the Divel do look upon the things there and not finding to satisfie their desires do spoil the Bride of her Ornaments and wast them filthily fulfilling their wicked lusts so she goeth in rags and few abide with her so far Bernard The fourth Age is worse of Antichrist reigning and the Church lurking and contains the space of almost 300. years in which time both doctrine and holiness of conversation was almost utterly extinguished In the East the Mahumetists did prevail thorow Asia and Affrick and in the West the Bishops of Rome turn all up side down except that in some places and persons as well in the East as West holiness of life and purity of doctrine did in some measure remain but Pope Gregory the VII and his successors so far as they could did wrest all religion to serve their gain and ambition and to this end they violate all order dissolve all discipline deface all religion and domineer over Princes Emperours Nations and Consciences of men Before that time one might have spoken freely for the true Faith but now whatsoever the Pope willeth that must stand for an Oracle because the Pope cannot err forsooth and whatsoever is spoken against him ipso facto it is black heresie and punshied with fire and sword Then it might have been said the Church is gone into the Wilderness yet sending forth sufficient witnesses whose names are not obscure nor their doctrine unknown of whom some are mentioned here but for brevity I have passed over many who are recorded by others and many thousands who bowed not their knee to Baal nor received the Mark of the Beast are unknown The Fifth Age is of the Church reverting and Antichrist raging untill this present age when Reformation was aimed at and begun in the West Antichristian pride was detected and the number of true Believers did increase Then Satan was let loose again the thousand years of his binding from the daies of Constantine being expireÌ„d then persecutions were frequent Antichrist foamed and opened his mouth wide to devour the sheep of Jesus But he who preserved the Woman in the Wilderness is the stronger so that the Gates of Hell were not able nor shall be able to prevail against her yea by the breath of his mouth and preaching of the Word her enemies are scattered Antichrist is revealed and true Christians are multiplied And in these five diversities of times I suppose the Church-history may well be comprised Herein my aim hath been to see where the true Church was before Martine Luther as the Papists are oft objecting and when the Romish Virgin became an Whore And for better method herein I have distinguished the foresaid Ages into their own Centuries and every Century into five Chapters The first Chapter is of Emperours because times were reckoned by them and in the second age they became chief Members of the Church under Christ the only Head both in degree and authority and we have just reason to think that some chapters or large passages of the Holy Revelation are understood of their estate seeing the Visions of Daniel run for the most part upon the civil Monarchies The second chapter is of the Bishops or Popes of Rome that we may know when the Tyranny of Antichrist did arise and how it came to such height The third is of divers Countries and contains the most notable things that have befallen in other parts of the World The fourth is of Britain that we be not strangers at home The last chapter is of Councels and declares the most remarkable Acts of the Church yet all the Canons that I have picked out are not of one sort for some are to be embraced and others are to be rejected which I have marked to let see that such errours and ungodly constitutions have not been alwaies in the Church as the vain glorious Papists believe or would make us believe These things howsoever worthy of consideration cannot be declared but we shall therewith receive many other usefull instructions especially what hath been the estate of the Catholick and true Church thorow these last thousand years in what places and persons the Truth hath had her abode and where and when Heresies did begin and what opposition was against them both in their birth and growth when a Nation or two was infected with an errour in the midst of the same erroneous Church were some Souldiers of Truth some standing up for one article or more and others maintaining other points albeit in some points the same Souldiers were infected with the poisonous milk of their diseased Teachers Or to speak more plainly we will see in the Western Church as it was wont to be called some following the Truth zealously in all points fundamental and therefore have been separated from the Church of Rome which being once a true Church and first in order by humane constitution hath in divers ages hatched many errours for she hath not abandoned all the principles of Christianity nor became so corrupt all at once and by her enchantments of worldly policy or by violence hath caused these nations to follow her now deceiving
who are most holy have given unto your self what you have allowed unto me for who knows not that the Holy Church is strengthned by the solidity of the Prince of the Apostles because he carried strength of mind in his name that he was called Petrus à Petra to him by the voice of Truth it was said Unto thee will I give the keys of the Kingdom of Heaven and again When thou art converted strengthen thy brethren and again Simon lovest thou me feed my sheep And so though the Apostles were many yet only the See of the Prince of the Apostles which See is but one in three places and hath prevailed pro ipso principatu for he hath advanced the See where he would rest and finish his life and he hath beautified the See whereinto he sent the Evangelist a Disciple and he hath strengthned the See Antiochia in which he sate 7. years albeit he was to leave it Seeing then the See is one and of one wherein now by Divine authority three Bishops do govern whatsoever good I do hear of you I account it mine own and if you hear any good of me impute it unto your merits because we are all one in him who said That they may be all one as thou Father art in me and I in thee that they also may be one in us So far he Whence it appears that whatsoever may be understood by the Title Prince of the Apostles other Bishops did oppose that it should be proper to the See of Rome and Gregory was content to share with the Bishops of Antiochia and Alexandria Likewise Basilius Bishop of Cappadocia in his 55. Epistle calleth Ambrose who was Bishop of Milain Bishop of the first See of the Apostles certainly not because any Apostle was ever Bishop of Milain but because as Ambrose held the doctrine of the Apostles so at that time Milain was the Court of the Emperour Theodosius his Residence as Basil saith in the same Epistle unto that Town is the Princedom of the whole Roman nation concredited The primacy of the Bishop of Rome being grounded in this manner upon so sandy reasons hath been usurped and enlarged by slight and might through many ages and at that time gave the occasion of the great schism betwixt the Greek and Latine Churches and among the Latines themselves for the Bishops of Ravenna and Milain would not consent to the supremacy as follows and therefore Ravenna in contempt was called Acephalos or headless and the Bishops of Venice and Istria would not subject themselves Phyl. Mornay in Myster iniq pag. 117. This Boniface denounceth a curse to all them who climb unto a Bishoprick by favour of men or bribery he ordaineth that The Election of a Bishop the Election of a Bishop should be by consent both of people and clergy and be ratified when the Prince of the City shall approve of it and the Pope shall add his volumus mandamus Platina Gregory said he would not command but only he would intimate or shew such things as he thought expedient lib. 7. Ep. 30. but then Boniface and all his Successors in all their Constitutions Grants and Buls have no word so frequent as Iubemus mandamus He sate 9. months 4. BONIFACE IIII. succeeds an 608. saith Onuphrius Phocas gave Paganisin creepeth into the Romish Church unto him the Temple that was called Pantheon that is of Cybele and all other Gods and he dedicated it unto Mary and all other Saints and therefore it was called Virgo ac Martyres Platin. A noble change not from Paganism to Christianity but from one sort of idolatry to another Neither was this his deed only but of many other Popes as Bellarmin sheweth de cultu Sanctor lib. 3. cap. 4. and therefore Agrippa de vanit scient cap. 58. saith we know this was the old superstition of the Gentils to build to each God their own Temple to whose imitation afterwards Christians began to dedicate their Churches unto their Divis. In that chapter Agrippa taxeth his Romanists 1. That they think God hears prayers more in one place than in another albeit Christ biddeth enter into our Chamber and he himself went unto the Mountaines to pray 2. Hee reproves the multitude of their Churches Chappels and Oratories built and adorned so sumptuously and in the mean time the poor and living members of Christ are starving for want of necessaries From Augustin contra Maximin lib. 1. argum 11. de Sp. San. we may learn a third fault of this kind if we build saith he a Church of Stones or Trees unto any most excellent Angel are we not accursed and anathematized from the truth of Christ and from the Church of God because then we give unto a creature that service which is due unto God only Hereunto did Bellarmin subscribe saying to offer Sacrifices to build Churches and Altars is a service due to God alone de beatit Sanctor lib. 1. cap. 12. But in lib. 3. de cultu Sanctor he varnisheth this practice of the Romish Church saying we build not Churches to our Martyrs as to Gods but as monuments to dead men whose spirits live with God He adds other answers but such as he trusts not himself and the most solid as he saith is Holy houses may be built truly and properly to Saints yet not under the name of a Church or Temple but Basilica or Memoria To omit the identity of the words Agrippa said before They build Churches unto their Divi and Erasmus on the margine above the fore-named words of Augustine hath marked This is done now to each one of the Divi. But experience is a sufficient witness that almost all the Churches under the obedience of Rome had their names from Saints nor were they called the Memories or Monuments but the Church of Saint Peter or some other Saint and in Latine Templa Sanctorum and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Bellarmin witnesseth de cultu Sanct. lib. 3. cap. 4. Werefore we may see that the Church of Rome hath turned the old idolatry into a new sort of idolatry giving their new Gods more fine and superstitious worship This Boniface did first All-hallow day ordain the Feast of All-Saints and that the Pope should say Mass that day Catal. test verit lib. 6. He turned his fathers house into a Monastery and sate 7. years then the seat was vacant 6. months for many strove for the preheminence rather than for the cure of souls At last 5. DEUSDEDIT or Theodatus the son of a married Priest was chosen and sate 3. years This only is written of him that he was an holy man and that he healed a man sick of the Palsie by a kiss only and that he ordained that the son of him who had been witness of the Baptism of an infant should not marry that infant being a woman Platin. And hereby he enlargeth spiritual alliance as they call it which was begun by Gregory who
being prepared thereby may be the more attentive to the rest After this a Chanter singeth Responsorium 13 so named because when one resteth another answereth The same is also called Graduale because it is sung upon the steps of the Pulpit After it Halelujah 14 is sung to lift up the minds of the people unto Heavenly things and raise them unto Divine contemplations Then the Gospel is 15 read in audience of the people by the Deacon with great authority that his doctrine may be heard and his vertue be understood by the Gospel the mystery of whose body is then celebrate Then the offerings 16 are made by the people and the Offertorium 17 is sung by the Clarks which hath the name from the causes as if one would say The Song of the Offerers And the Pallium corporale 18 is laid upon the Altar which signifieth the cloath wherein Christ's body is wrapped it is of pure linnen and not of silk or purple nor of litted cloath as we find to have been ordained by Pope Sylvester Then are laid down the holy vessels 19 which are the Cup and the Platter upon the Altar these two somewhat resemble the Lord's burial because as then Christ's body being anointed with odours was laid in a new Tomb by the obedience of the Saints so now his mystical body being embalmed with holy prayer is given in the holy vessels to be received by Believers in the ministry of the Priests After all this the Mass 20 is sung by the Priest who when he hath spoken of the lifting up the heart 21 unto the Lord he exhorts the people to give thanks 22 unto the Lord and he filling his mouth with praises praieth that the Almighty God the Father to whom the Heavenly powers do serve would of his grace command that the professions of men may be conform to their voices After this prayer followeth a song made of the songs of Angels and Men 23 to wit Holy Holy Holy is the Lord God of Hosts c. Now is the consecration 24 of the Body 25 and Blood of the Lord and earnest prayer unto God 26 and in the mean time the Lord's Prayer is tooned 27. For when they come to communicate 28 and receive 29 the body 30 they give one to another the kiss of peace 31 and they sing The Lamb of God 32 who takes away the sin of the world that 33 we in peace perceiving the Sacrament may be made of the number of thy children and have all our sins forgiven us After the Communion and a song of that name 34 and the blessing 35 of the people by the Priest a Deacon intimateth unto the people that the Mass is ended 36 and dismisseth them 37. 12. Methodius a Bishop of Moravia Juliamentana went with one Cyril The Bible and Worship in vulgar language into Poland in the daies of Lewis the Godly and converted many of the Sclavi unto Christianity He found the Vandal Letters and translated the Scriptures into that language and in their Liturgy they used the vulgar language therefore he was summoned to Rome he went and defended himself by the testimony of Paul Rom. 14. Every tongue shall confess unto the Lord and he did shew the inconvenience of speaking in an unknown language among these new Proselytes So Pope Nicolaus granteth liberty unto the Scalves and Polonians to use their own language When he returned from Rome he dealt with others in Dalmatia and Illyticum to put away the Latine and serve God in their vulgar language The Bishops and Priests were so offended with him that he was constrained to return into Moravia where he died Catol test ver lib. 9. 13. Huldricus or Uulrik usually called Saint Ulrik Bishop of Augusta Against the 〈◊〉 single life of the Clergy Vindelicor did write unto Pope Nicolaus the I against the Decree for single life of Priests After a modest and grave Preface he saith Since there are very many proofs both in the Old and New-Testament let it not I beseech be grievous unto thy Father-hood that a few of many be inserted into this page The Lord in the old Law ordained marriage unto the Priests which he is never read to have forbidden again But in the Gospel he saith ... because of fornication let every man have his own wife The hypocrites say falsely this belongeth especially to Laicks and they themselves although entred into the Holy Orders spare not to abuse other mens wives After other testimonies of the Scriptures he citeth unto this purpose some testimonies out of Regula Clericor and out of Augustine out of Tripartita Historia he citeth the History of Paphnutius in the Councel of Nice then he bringeth the practice of Pope Gregory the I who once condemned marriage of Priests and when he saw so many heads of babes even more then 6000 which were taken out of his pond he condemned his own Decree and said It is better to marry then to give occasion of murther And then Ulrik inferreth If they had read such an accident as I have I beleeve they would not possibly judge so rashly .... Unto so fond filthy suggestion of this command I will not say counsel they have further said It is more honest to have dealing with many women secretly then openly in the sight and knowledge of men to be knit with one Which surely they would not say if they were of him or in him who said Wo to you Pharisees hypocrites who do all things to be seen of men c. The late Romanists have great spight against this Epistle and call it a Lutheran fiction their Iudices expurgatorii have ordained that it shall not be Printed again and they have forged arguments against it from the name of the Authour and the Age wherein he lived c. But the more they study to darken it it is the more cleared as may be seen in the Treatise of Bishop Hall The honour of the married Clergy lib. 3. sect 2 3 4. One proof of it is thâ—t Aeneas Sylvius de morib German speaking of Ausburg saith Udalrik is the Saint of this Title who did reprove the Pope concerning Concubines So he nameth lawfull wives 14. Gunther Bishop of Colen and Thietgaud Bishop of Trevers went Bishops call the Pope a Wolf c. with a Commission from their Nation unto Pope Nicolaus and were hardly dealt with because they freely delivered the grievances of their Nation They escaped with their lives and did write back complaining of the wrongs which he had done them and then they say The eternal Emperour hath furnished his Empress and Spouse with spiritual and everlasting stuff and beautified her not with frail or perishing dowry .... Which benefits thou as a briggaud interceptest and takest from the Church of God and transferrest unto thee thou art a Wolf unto the Sheep and thou killest the living thou drawest the strong from above and by thy wonders thou thrustest down to Hell ... thou bearest
nature with Christ who receive him and are renewed by his Spirit by whom he was conceived Away therefore with that superfluity whereby it is said and defined that there was is or shall be no man whose nature he hath not assumed 2. It is affirmed No man was is or shall be for whom Christ hath not suffered Of which question what other can we answer but that first we demand them who have defined this and admonish them to weigh vigilantly and faithfully lest perhaps by little considering what they should say they say and write such things against the faith and their own conscience for to omit those who are now or shall be till the end of the world among whom shall be the Antichrist certainly of that innumerable multitude of the wicked which have been from the beginning untill the coming of Christ and being dead in their wickedness are condemned in everlasting pains we think not that they who have written this do beleeve that Christ hath suffered for them which are dead in their wickedness and now condemned in everlasting judgment for if it be beleeved that he hath suffered for them why may it not also be beleeved that he hath suffered for the Divel and his Angels Therefore as it cannot be said that Christ Jesus hath suffered for those wicked and damned Angels so far be it that we should believe that he hath suffered for those wicked and damned men ...... But of those who as yet continue in their unbelief and wickedness shall perish if good men who have defined these things could demonstrate unto us by sure and clear testimonies from the authority of the Holy Scriptures what the Lord hath suffered for those we should also beleeve the same and if that they cannot let them not contend now for that which they read not let them be ashamed to determine what they cannot find to be decreed by any Councel of the holy Fathers or determination of Ecclesiastical doctrine or if they find any thing written by the ancient Doctours whereby occasion of such interpretation may be given yet saving the reverence due unto them let them rather contain themselves and submit unto Divine authority 3. They say All the unbeleevers are not redeemed by the mystery of Christ's blood so neither are the beleevers redeemed who have not faith which worketh by love Why should we speak of this question seeing it is manifest from what is said that no redemption in Christ is unto any unbeleevers and all beleevers who come truly unto faith and grace of regeneration receive their true redemption and true regeneration because they cannot be truly regenerate unless it be truly certain that they are redeemed from the power of the Divel and bondage of sin neither can they be truly redeemed unless they be cleansed in the laver of mercy and made free from the guilt of sin and from the power of the Prince of this world unless which is most absurd in this definition it be said that our Lord Jesus Christ hath suffered even for the wicked who perish in their sins and it be affirmed that every beleever is not truly redeemed by the mystery of His passion and renewed in his baptism Hincmar Bishop of Rhemes could not take this censure patiently but writ Epistles unto several Bishops in defence of his opinions That censure is oppugned by some and Remigius sent abroad his censures of them as Vsser in histor Gottescal cap. 8. hath at length John Scot did follow Hincmar and although in other things he had purchased a name yet because here he undertook a wrong and maintained by others cause Florus a Deacon of Lions and Prudentius Bishop of Tricassin did not spare him as is at large loc cit cap. 9. 10. 11. I will shortly shew their testimonies whereby summarily their doctrine may be known Florus saith Whereas he John saith that man sinning hath lost liberty but not the power and vigour of the liberty he saith not rightly for he hath not kept in part and lost in part the gift of liberty but as he hath lost the power and vigour of liberty so he hath lost liberty it self so that now he is not free unto good from which he hath fallen he continueth free unto evil because as of his free-will he forsook good so by free-will he cleaveth unto evil Man therefore after that damnation hath free-will whereby he may incline and doth incline unto evil through his will he hath free-will whereby it is possible that he may arise unto good but that he ariseth unto good it is not of his own vertue but of the compassionating grace of God for he who is heavily diseased may possibly receive health but that he may receive health he hath need of a medicament and he who is dead it may be said that possibly he may rise and live yet not by his own vertue but by the power of God so the free-will of man being wounded and dead may be healed but by the grace of God shewing mercy Again John saith If any cause precede will that is nature to think good or evil it is not nature where he speaks manifestly against truth for if no cause precede the will of man to think or do good whence is in man a good will that is a good affection to think or do any good for man hath not of himself a good will nor doth he any good but he hath it from him of whom the Apostle speaks unto beleevers It is God who worketh in us both to will and to do according to his good will He by his mercy preveneth the will of man as the Psalmist saith My God his mercy shall prevene me He inspires into man the grace of thinking well as the Apostle saith Not that we are able to think a good thought as of our selves but our sufficiency is from God Therefore He is the cause of good will in us He is the cause of good desires and of perfecting He is unto us the cause of mercy and grace by which we are able not only to do well and to perfect but also to think well And not only doth he these things in his elect in this life but also before the foundation of the world he hath predestinated them by his grace that they should be holy and blameless before him as the Apostle witnesseth Seeing therefore so great and such a cause which is the cause of all good things both in making and rewarding his creatures is unto us the best and eternal cause of good will prevening us by grace that we may will well and do well how saith this man that no cause precedes our will and works Or if any cause precede them that cause is not nature Seeing the Almighty God who is the cause of our good will is the highest and best nature .... But far be it to say that this highest and best cause precedes our will to think or do evil and nevertheless a
Jews so here election is for the Elect who obtain justification by faith On Cap. 15 at these words Whatsoever is written is written for our instruction ... he saith The Apostle joineth himself unto all Beleevers and will shew that all things which are written in Divine books are not written for them whose deeds and works are there reported for they are in rest long ago but for our salvation and of them which are to come that we may have whence we may take example of faith and good works and whence we may know with what works God is pleased and with what he is provoked to punish .... for what did it avail to Abraham that Moses hath written he was obedient and that he commends him to have pleased God But he saith Whatsoever things are written in the Law Prophets Psalms and other Scriptures are written for our instruction that we which are come unto the faith may thence learn Seeing Remigius writeth that the Scriptures are written for the instruction of all Beleevers would he then have consented unto the Act of Trent which forbids the use of the Scriptures unto Beleevers On 1 Cor. 1. at these words That no flesh should glory before him he saith No flesh that is no man The wise and mighty cannot glory because they are not called by him for their wisdom and riches neither had they divine wisdom or spiritual riches of themselves The Apostles could not glory because whatsoever they had of favour they received it from God without their merits and they cannot glory that they were chosen for their wisdom and riches ..... He that glorieth let him glory in the Lord he glorieth in the Lord and not in himself who confesseth that all the good he hath he hath received it from God without his own merit and therefore seeks not his own glory and praise but his glory from whom he hath received whatsoever he hath On Gal. 6. on these words God forbid that I rejoice but in the Cross of Christ he saith that is I will not rejoice in the riches and dignities of this World but in the Cross of Christ i. e. in his suffering which was done on the Cross will I rejoice from whence is my redemption and salvation Or I will rejoice in the Cross of Christ that is in this will I rejoice if I can follow the suffering of Christ what he hath sustained for me I may sustain the like for his name Hence we may see that Remigius did not rejoice in the painted or moulded Cross but in Christ's sufferings for our redemption On Eph. 2. at these words Built on the foundation he saith The foundation of the Prophets Apostles and of all the faithfull is Christ because they are grounded and established in faith of him as he himself said Upon this Rock that is upon me will I build my Church Here Remigius expoundeth the Rock to signifie Peter On Cap. 5. at these words Not having spot or wrinkle he saith In this world the Church may be said to be glorious one way because it hath Kings and Princes subject and it hath many orders and degrees but it cannot be without spot or wrinkle of sin because it hath many penitents in it and if we say we have no sin we deceive our selves and the truth is not in us and there is not a man upon earth which doth good and sinneth not wherefore it is better that we refer these words unto the general resurrection On Cap. 6. The sword of the Holy Ghost is the Word of God as the Apostle saith that is the doctrine and knowledge of the Divine Scriptures which is given unto us by the Holy Ghost And it is called a sword because as enemies are put to flight by a sword so by the knowledge of Divine Scriptures we may put to flight all the craft and devices of the Divel by following what the Scripture teacheth and eschewing what it forbiddeth and not only may we overcom the Divels by the knowledge of the word and by the help of God but by authority thereof we may convince all Hereticks and destroy all their errours Reader observe in this testimony the manifold use of the Scriptures and especially that they are a rule wherewith all errours may be destroied On Phil. 2. at these words It is God who worketh in you he saith Lest he seem to exclude God from our salvation or as if without the help of God we could be saved â—e subjoins For it is God who worketh in you therefore every good which we have as well the good will as the good operation is not of us but of God ..... both to will that is to have a good will and to do according to good will that is that we may alwaies will what is good On Cap. 3. at these words If I may comprehend in whom I am comprehended he saith All the Elect which are predestinated for eternal life are comprehended in the Passion of Christ because thereby are redeemed not only those who are saved after his resurrection and who are purged in baptism but all the godly which were before his coming ..... Whosoever are perfect in comparison of others let us think so understand that we are not perfect for whosoever are perfect that is who are thought to be perfect let us understand that this is in comparison of Beleevers and who have less understanding because we are not perfect in respect of what we shall have at the day of judgement On 1 Tim. 2. he saith Seeing the Psalmist saith The Lord doth whatsoever he willeth and the Apostle saith Which will have all men to be saved Why are not all men saved To which I say Because it is true what the Psalmist saith For he hath said and it shall be likewise he will save all men which are saved and which by his mercy seek to be saved for the Apostles have put the whole for a part as in the Gospel the Lord saith When I shall be exalted from the earth I will draw all men unto me for he drew not all men nor draweth all men but all that is the Elect out of all sorts and Nations out of all sex and condition from Kings unto Beggars from the perfect unto the babe of one day yet none can be saved but whom God willeth because he sheweth mercy on whom he will for if all men had continued in perdition just had been the judgment of God but that his mercy and power might be shewed because he is powerfull to save all men in those which do perish he shews his just judgment and his mercy in them which are saved for his grace preveneth us that we have will and our will should accord with his will and then he will give us ability and because we join our will to his will we are worthy to be rewarded and nevertheless it is all to be ascribed unto his grace whatsoever good we do He saith then Which will have
he suffered neither is that holy wine the Saviour's blood which was for us in bodily things but in ghostly understanding both be truly the bread his body and the wine his blood as was the heavenly bread which we call Manna CHAP. V. Of COUNCELS 1. IN this Century were no Synods assembled for doctrine or discipline A Synod at Rhemes opposeth the power of the Pope as in other times all Nations were so pestered with wars as is touched now only for some personal causes were some Synods among them all one is remarkable at Rhemes in the year 991. where Arnulph Bishop of the place was deposed for some trespass against the King and Gerebert Afterwards Pope Sylvester the II. was placed in that See And here by the way we may see what power Kings had then in deposing and investing Bishops Some of the Bishops would have had Arnulph's cause referred unto Pope John and others did alledge a Canon of the Synod at Carthage of 227 Bishops and Augustine was one of them Causes should be determined where they are begun that there is no need of Appeals unto Bishops beyond Sea that is as they understand it unto the See of Rome Then stood up Arnulph Bishop of Orleance and made a long Oration whereof a part is Let it be far from this holy assembly to defend or accuse any man against Divine or Human Laws .... We deserve to be drawn before the Thrones of Kings if we seem to contradict Divine Laws in any thing .... Most reverend Fathers we do reverence the Church of Rome for the memory of Saint Peter nor indeavour we to resist the Decrees of the Roman High-Priests yet following the authority of the Councel of Nice which the Church of Rome hath also reverenced continually But there are two things that we must alwaies look unto that is whether the silence or new constitutions of the Roman Pope seem to prejudge the received Laws and Decrees of former Councels If his silence shall prejudge then all Laws shall be silent when he is silent and if new Constitutions do prejudge to what end do all Laws serve which are made when all things are governed at the pleasure of one Ye see that these two things being once admitted the estate of the Churches of God is in danger and when we seek Laws by Laws we have no Laws But ô lamentable Rome who broughtest forth so many lights of Fathers unto our Grand-fathers and pourest forth in our time most monstrous darkness and infamous to the following ages Of old we hear of worthy Leo's and great Gregory's what shall I speak of Gelasius and Innocentius There is a long role of them which have filled the World with their doctrine The Universal Church might have been committed and was not committed unto them who for their good life and doctrine excelled all the World howbeit in their happiness this thy priviledge or intended usurpation was opposed by the Bishops of Affrick fearing as we think these miseries rather then the stamp of thy Dominion For what have we not seen in these our daies We have John surnamed Octavian walking in the puddle of uncleanness conspiring against Otho the Emperour whom he had Crowned Augustus Malefacius an horrible monster succeeds going beyond all the World in wickedness and defiled with the blood of former Popes and he also was condemned in the great Synod and chased away Shall it be Decreed that unto such Monsters void of all knowledge of Divine things Where was then the head of Omni-science in his breast innumerable Priests should be subject who are famous throughout the World for knowledge and godly conversation What is this Reverend Fathers and in whose default shall it be thought to be it is our it is our fault our ungodliness which seek our own things and not the things that concern Jesus Christ for if in any man who is elected unto a Bishoprick gravity of manners be required and good conversation and knowledge of divine and human things what is not to be required of him who seeks to be the Master of all Bishops What think ye Reverend Fathers of him who sits in a high Throne and glorieth in his gold and purple cloaths He is more like to Nero than to Peter or Paul nay that is not enough to wit if he be destitute of charity and puffed up with a conceit of knowledge he is Antichrist sitting in the Temple of God and shewing himself as if he were God But if he be destitute of knowledge nor hath charity he is an Idol in the Church of God from whom to seek responses is to advise with an Idol Let any Iesuit answer unto this dilemma for both the parts are sharply pointed and they cannot truly find a third Whither then shall we go the Gospel shews us that a certain man sought fruit thrice on a Fig-tree and because he found none he would cut it down but after intercession he delaied Let us therefore await our Primats and in the mean time let us search where we may find the green Pastures of God's Word Here is a right way of seeking resolution Some witnesses present in this sacred assembly shew that there may be found some worthy Priests of God in Germany and Belgia who are our neighbours Wherefore if the anger of Princes do not hinder the judgment of Bishops might be sought thence rather then from that City whien weigheth judgment by the purse Then he alledgeth and refuteth the Canons that were wont to be cited on the contrary and reports the like practices of the Church of France And then he saith If passage to Rome were stopped with Armies of besieging Barbarians or if Rome were serving a barbarous Prince at his pleasure or were advanced into some Kingdom shall there be no Councels in the mean time or shall the Bishops of the World to the damage of their own Countries await for Councels and Councels of ordering their affairs from their enemies And truly the Canon of Nice which by the testimony of the Romish Church goeth beyond all Councels and all Decrees commandeth that Councels be held twice every year and prescribes nothing therein concerning the authority of the Bishop of Rome But to speak more plainly and to confess openly after the fall of the Empire this City hath lost the Church of Alexandria and Antiochia and omitting mention of Asia and Affrick now Europe goeth away for the Church of Constantinople hath withdrawn her self the inward parts of Spain know not her judgments therefore there is a departing as the Apostle speaks not only of the Nations but of the Churches also that Antichrist seemeth to be before the dores whose Ministers have occupied all France and do oppress us with all their might And as the same Apostle saith now the mystery of iniquity is a working only who with-holds shall with-hold untill he be taken away that the son of perdition may be revealed the man of sin .... Which now is
Bishop what a Presbyter may not do Both France and Britannie and Africa and India all the Nations do worship one Christ and observe one Rule of Truth If you ask for Authority the World is bigger then a City c. And because they had another custom at Rome Jerom saith there why speak ye of one City why stand ye for a few from whom Arrogance hath risen upon the laws of the Church Gratian hath these words of the Epistle in Dec. Dist 43. and there the Glosse saith in the Primative Church both the office and name of Bishops and Presbyters were common but in the second Primitive Church both names offices began to be distinguished therefore these names of Bishop and Presbyter were altogether of the same signification and the administration was common because the Churches were ruled by the Common Counsel of the Priests This is confirmed by Ambrose Bishop of Millan 1 Tim. 3. saying After the Bishop he speaks of the Deacon why because the office of the Bishop and of the Presbyter is one for they both are Priests but the Bishop is first so that every Bishop is a Priest and every Priest is not a Bishop for he is a Bishop who is first of the Priests And on Eph. 4. he saith What the Apostle writeth doth not altogether agree with the present Order of the Church for these things were written at the ground-laying for he had created Timothy a Presbyter and he calleth him a Bishop for the first Presbyters were called Bishops that when the first departed the second might succeed and as yet in Egypt the Presbyters do ordain if a Bishop be not present But because thereafter the Presbyters began to be unworthy to have the first place that order was changed a Council providing that not by succession but by merit the Bishop should be created and he should be appointed by the judgement of many lest an unworthy man attain the place and be a scandal unto many And to the same purpose Chrysostom though a Patriarch writeth on 1 Tim. 3. Why doth the Apostle omit the Presbyter because there is no difference almost twixt a Bishop and a Presbyter seeing the care of the Church is committed unto the Presbyters also and what he speaks of the Bishops doth agree unto the Presbyters also and they are above them in Ordination onely and they seem to have onely this more then the Presbyters Here it is to be marked that what Jerom and Chrysostom speak of that one prerogative Ordination is to be understood not that the Bishop onely had power to chuse and enter a Presbyter for it was otherwise as follows presently but that the Presbyter being chosen and approved the Bishop onely laid hands on him and thereby Ordained him even as at this present in Low Germany the Classis or Presbytery appointeth one of their number to lay on hands in the name of them all and yet at that time both Bishop and all the Presbyters did lay on their hands in the Churches of Affirica as it is commanded expresly in that great Council of Carthage Ge. Cassander in Consultat art 14. saith All men do consent that in time of the Apostles was no difference between Bishops and Presbyters but thereafter for keeping of Order and eschewing Schism a Bishop was preferred unto Presbyters and unto him alone the power of Imposition of hands was reserved It is also certain that onely Deacons and Presbyters are the holy Orders because as we do read the primitive Church had not others as Pope Vrban testifieth c. Thus we see the parity of Bishops and preaching Presbyters in the primitive Church by testimonies now behold the practise of those ancient times In a Provincial Council of Numidia and Mauritania at Carthage in the time of Cyprian were about eighty Subscribers and they are called Bishops and the ninth Subscriber calls them Coetum Consacerdotum But certainly at that time there could not be so many Diocies in these two Provinces unless by the word Diocy a Parish as we speak be understood And in another Council in the same Town in the days of Augustin were 214. Bishops besides some Correspondents from other Nations The number of Christians and Parishes might be increased at that time but there could not be so many Diocies as we were wont to speak in these two Provinces wherefore these Bishops must be so many Pastors of several Congregations as it also appears there for in the Title of Ca. 4. it is said De Cellula Sacerdotis and in the Ca. it is said Episcopus non longè ab Ecclesia Hospitiolum habeat There a Priest and a Bishop is but one as Cellula and Hospitiolum and the like change of these names is in the next Title and Chapter We see the like in Cyprian lib. 3. Ep. 13. ad Stephan saying The copious body of Priests is conjoyned with the glue and bond of mutual unity that if any of our Society would attempt to spread an Heresie and divide or waste the flock of Christ others may contribute their aid and as profitable and merciful Shepherds may gather the Lord's sheep into the flock Here a Council is a copious body of Priests and howbeit one cannot command another yet each one is subject unto the Society as Cyprian speaketh in the beginning of that Council And in the same Epistle he speaketh of Novatian that he was condemned by the Council of many Priests And li. 1. Ep. 4. ad Feli. Presbyt and others he useth the words Praepositus Sacerdos and Episcopos as signifying the same Office saying The People obeying the Lord's commands and fearing God should separate themselves from a wicked Overseer Praeposito nor meddle with the Sacrifices of a sacrilegious Priests seeing they ipsa plebs especially have the power of choosing worthy Priests or refusing the unworthy which we see to flow from divine Authority that a Priest should be chosen in the presence of the People before them all that he who is worthy and fit may be approved by publique judgement and testimony God doth instruct and shew that Ordination of Priests should not be but with the knowledge of the People assisting that the People being present the faults of the wicked may be discovered and the worthiness of the good may be proclamed and so there may be a just and lawful Ordination when it is scanned by the judgement and suffrage of them all as was observed in the Acts of the Apostles by Divine direction when Peter spoke unto the People concerning a Bishop to be chosen in the place of Judas and we observe to have been done not onely in choosing Bishops and Priests but of Deacons also therefore it is to be observed diligently according to Divine tradition and the practise of the Apostles which is also done among us and almost through all Provinces that all the neighbor Bishops of the Province do conveen and a Bishop be chosen the People being present for they
Tribute and understand it as an indignity unto himself and his Realm The Pope was moved with the argument of his purse and restored the Bishop to his own and gave him a Palle Such was the custom in those days and until this present time in Germany France and Spain that albeit the Prince do principally name the Bishops yet they cannot be admitted unless they go to Rome for their Palle which custom is a burden to the Nations and bingeth no small gain to Rome Cumi Ventura in Thes Polit. Discepta de Vrbe Rom. 8. In this Century as reckoneth Sir Hen. Spelman in Concil were compiled Ecclesiastical Laws the Ecclesiastical Laws which go under the name of Aelfrick unto Wulfin Bishop among which are these I say unto you Priests I will not suffer your negligence in your Ministery but in truth I tell you what is ordained for Priests Christ himself hath given an example of Christian institution and purity of life or chastity therefore all who will walk with him in his way have forsaken all earthly things not looking unto their wives wherefore he saith in his Gospel Who hateth not his wife is not worthy to be my disciple C. II. After the ascension of Christ the departure of his Venerable Apostles so great a persecution was raised on earth that the Ministers of God could not meet in a Synod because the heathens lay in wait for them until Constantine having the Government of the earth became a Christian In many words there is condemned the marriage of Bishops and Priests and also second marriage and then C. X. it is said There be seven degrees in the Church Ostiarius Lector Exorcista Acoluthus Sub-Diaconus Diaconus Presbyter C. XVII Presbyter is the Missal Priest or Elder not for his age but ancient wisdom it is his office to consecrate the body of the Lord in the Sacrament even as our Savior hath ordained he should lead the people into the faith both by preaching and exercising the holy Ministery chastely being a pattern unto Christians and not living after the maner of Laicks There is no difference twixt a Bishop and a Priest but that a Bishop is appointed to give ordination and to visit or have care of things belonging unto God which may not be permitted unto the multitude they have both the same Order albeit in this respect the Bishop is more worthy C. XVIII There is no other Order in the Ministery of the Church but these seven Monks and Abbots are of another sort and not to be reckoned with them nor have they the name of any order and nevertheless they are called holy Orders and they lead the souls of their Priests unto blessedness if they abide holy C. XXIII A Presbyter or Mass-Priest should on Sundays and Mass-days teach the People in English the understanding of the Gospel and the Lord's Prayer and the Creed and that they learn the Creed or Christian Confession by heart as the Lord commandeth by the Prophet saying They are dumb dogs that cannot bark they must therefore bark and exhort the People lest we destroy them for want of teaching C. XXVII A Presbyter should not sell his Ministery C. XXVIII Nor pass from one Church to another for gain C. XXIX Nor be a drunkard C. XXX Nor a Merchant nor a Lawyer nor bear weapons The same Author hath a Letter of Pope Nicolaus unto King Edward called the Confessor where it is said It is clear that the Kings of England for their reverence and devotion which they have given to blessed Peter have flourished in glory and honor and by his defense they have obtained glorious triumphs by the merits of which blessed Apostle the Almighty God may bring to pass your desire and confirm unto you the Empire of your Fathers Kingdom We commit unto you and the Kings your Successors the advocation and maintaining of that place speaking of the Abbey of Westminster that Edward had re-builded and enlarged and of all the Churches in all England that in our place Vice Nostra Note here He would have the King to be his Vicar and not alone but Ye with the advice of Bishops and Abbots may ordain every where things that are just knowing that for these things you shall receive reward from Him whose Kingdom and Empire shall have no end The same Author page 571. saith The Ecclesiastical Laws of Maccabaeus King of Scots Note here an error in the name Maccabaeus for Macbeth of whom Buchanan saith lib. 7. In the beginning he made good Laws both many and useful which now are not known or are neglected taken out of his Register are these One who is entered into Orders call thou not before a profane Judge if he be summoned and appear do not thou judge him but remit him unto the holy Rulers Give willingly the tenth part of all the fruits of the ground unto the Pastors of the Churches and worship God continually with vows and oblations Who being accursed shall contemn the Authority of the Church for a whole year and shall not reconcile himself let him be accounted an enemy of the Realm and if he continue two years in that contumacy let him be forfaulted of all his goods If any shall accompany as a servant another man by whose charges he is not dayly sustained either unto the Church or publique Convention or a Market let him want the head Boet. Hist li. 12. hath these and others of his Civil Laws 9. Anselm an Italian was transported against his will as saith M. Fox in Act. from the Abbey Becheloin in Normandy unto the See of Canterbury This is he who said He had rather be in hell without sin then in heaven with sin A man of special note in his time for as Gul. Malmesbu de gest Anglo pontif li. 1. reporteth when the Greeks disputed at Barri against Pope Urban concerning the procession of the holy Ghost the Pope cried aloud Father and Master Anselm where are you come now and defend your Mother the Church And when they brought him into presence Urban said Let us take him into our world as the Pope of the other world He wrote many books The doctrine of faith in Century XI which to this day are commonly in hands and declare the doctrine of the faith as it was then professed In the general is a remarkable passage in lib. 1. epist 68. according to the Edition of the Jesuit The. Raynaud directed unto Lanfranc saying Concerning those things which are said in that little book you do by a wise and wholesome advice admonish to consider more exactly in the ballance of the minde and to confer with the Learned in their holy books and where reason faileth to confirm them by divine Authority I have done so both before and since I have received your fatherly and loving admonition so far as I could for that was my intention through all that disputation to assert nothing at all but what I saw undoubtingly might be
Scripture so many as are predestinated unto life are they not called Kings and Priests therefore what God hath conjoyned let no man put asunder but rather what divine Authority hath ordained mans will should endeavor to fulfil and they should joyn in hearts who are conjoyned in ordinances let them cherish one another defend other mutually and bear one anothers burthens The wise man saith A brother aiding a brother both shall be comforted but if they bite one another which God forbid both shall come into desolation Let not my soul come into their counsels which say That either the peace and freedom of the Church is hurtful unto the Crown or the prosperity and exaltation of the Crown is hurtful unto the Church for God the Author of them both hath conjoyned them not to destruction but to edification If ye know this how long will ye dissemble the common contumely and common injury Is not Rome as the Apostolical Seat so also the head of the Empire therefore though I would not speak of the Church is it the honor of the King to have an headless Empire I know not what the wise men and Princes of the Kingdom do advise you herein but though I speak imprudently I will not be silent in what I do judge The Chuch of God from the beginning even till these times hath been oft afflicted and oft delivered it is her voice They have often afflicted me from my youth but they could not prevail against me Be sure O King that neither now will the Lord leave the rod of the wicked upon the back of the righteous the hand of the Lord is not shortned nor become unable to help At this time he will deliver his Spouse which he hath redeemed by his blood endowed with his spirit furnished with heavenly gifts and nevertheless enriched with earthly things He will deliver I say again he will deliver but if by the hand of another let the Princes of the Kingdom consider whether this be to the honor and advantage of the King certainly not Wherefore gird thy sword O most mighty and let Caesar recover unto himself what is Caesar's and unto God what is God's Vtrumque interesse Caesaris constat undoubtedly both these appertain to Caesar to maintain his own Crown and to defend the Church the one becometh the King and the other the Advocate of the Church The victory as we trust in the Lord is at hand the Romans are more arrogant then potent for what did ever any great or mighty Emperor or King presume so vile a thing both against Crown and Priest-hood but this cursed and tumultuous people which cannot measure their strength nor think on the end nor consider the event in their foolishness and fury durst attempt so great sacriledge the temerity of the multitude cannot stand for a moment before the King's face c. I will not here add observations Bellarmin de Ro. Pont. l. 2. c. 31. The original of the title â—icar of Christ alledgeth That Bernard did first give unto the Pope the Title Vicar of Christ It was not from the beginning so but the Cardinal mistaketh it Bernard was not the first if Platina do truly report the words of Gregory VII he used this Title before him and according to the language of the Court at that time Bernard giveth this Title unto all Priests even from whom all iniquity procedeth as he speaketh in festo Convers Pauli ser 1. and giveth unto Eusebius both this and loftier Titles for lib. 2. de Consider he calleth him The Great Priest the Prince of Bishops the Heir of the Apostles Abel in Primacy in Government Noah in Patriarchship Abraham in Order Melchisedek in Dignity Aaron in Authority Moses in Iudging Samuel in Power Peter in Vaction Christ here is a rhapsody of glorious Titles and he addeth these passages of Scripture that are wrested to maintain the ambition of the man of sin but whether he speak so in derision or according to his own minde it may be judged by his words following immediately but first see what he And confuted by Bernard at large said a little before What hath the holy Apostle left in legacy unto thee he saith What I have I give thee What is it One thing I know it is not silver nor gold seeing he said Silver and gold have I not If thou happen to have it use it according to the time and not at thy pleasure so use them as not abusing them seeing these in respect of the souls good are neither good nor ill but the use of them is good the abuse ill the care of them is worse and seeking is filthier by whatsoever way thou may have them certainly thou hast them not by title of the Apostle for he could not give what he had not what he had that he gave the care of all the Churches Gave he Lordly power hear himself Not domineering over the people but being an example of the flock And lest you think he said so in humility onely and not in truth the Lord saith in the Gospel The Kings of the earth have dominion but not ye so It is clear dominion is forbidden unto the Apostles Go then and take if thou darest either Apostleship if thou be a Lord or dominion if thou be Apostolical thou art clearly forbidden to do either of the two if thou wilt have them together thou shalt lose them both or else think not thy self to be excepted from those of whom God complaineth saying They have reigned but not by me they were Princes and I knew them not And if thou wilt reign without God thou hast glory but not with God We see what is forbidden now hear what is commanded Who is the greater among you let him be as the yonger and he that is chief as he that serveth There is the model of an Apostle dominion is forbidden and serving is commanded which is commended also by example of the Law-Giver for it followeth I am in the midst of you as he who serveth Bernard there hath many things to this purpose and after he hath mentioned these former Titles and prerogatives he saith I have spoken of who thou art but forget not what consider what thou wast and now art why wilt thou not behold what thou canst not cease to be Indeed it is one thing what thou wast and art and another who thou art â—ecome the one must not be forgot in searching thy self for thou art what thou wast and thou art not less after thou art become such and perhaps more thou wast born that and changed this but not changed into this the former is not cast off but this is added If thou consider what remember thy nature thou wast born a man if thou ask who thou art a Bishop this thou art made and not born which of these thinkest thou nearest or chiefest unto that thou art made or that thou wast born is not that thou wast born therefore I advise thee to
parts thereof Did not Bernard or whosoever was the Author of that Sermon say unto the Councel That the Imposthume was spread through all the body of the Church from the sole to the top the Bride was spoiled and even they which were called the Bridegrooms of the Church were not the friends of the Bridegroom And did not the Councel so far take with this rebuke that some Acts were made for Reformation but no Reformation did follow 14. Before I do leave Bernard here I do add an History from P. Soave in How the worship given unto the blessed Virgin came up by degrees Histor Conc. Triden lib. 2. concerning the degrees of the worship which is given unto the Virgin Mary After the impieties saith he of Nestorius dividing Christ making two sons and denying that he who was born of the Virgin Mary is God the Church desirous to ingraft this Catholique truth in the mindes of believers thought good to repeat often in the Churches both of the East and West these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Mary the Mother of God This indeed was appointed for the honor of Christ but by little and little it was communicated unto the Mother and at last referred altogether unto her alone Upon the same ground when the use of Images became frequent they were wont to paint the babe Christ in the arms of his Mother the Virgin to testifie the worship which was due unto him even in that age but quickly they began to worship the Mother without the Son and he was added as a pendicle of the picture Thereafter Writers and Preachers especially who were given to speculation being miscarried with the wilfulness of the people which is powerful in such things as with a land-flood did omit the remembring of Christ and with earnestness strove to devise now praises epithets and sorts of religious worship unto the blessed Virgin So that about the year 1050. they devised for her honor the dayly Office which is distinguished into seven Canonical hours after the same maner as in former times it was wont to be done to the honor of God In one hundred years next following the veneration grew so that it seemed to have come unto the height those titles being given unto her which in the Scriptures are spoken of the Divine wisdom Among the priviledges then devised was that of universal freedom from original sin which opinion had been in the mindes onely of some private persons but was not yet come among the Ceremonies of the Church nor into the mindes of the learned About the year 1136. the Canons of Lions durst first bring it into the Service of the Church S. Bernard flourishing at that time for piety and learning before all the Divines of that age and so immoderate in the praises of the blessed Virgin that in some place he calleth her The neck of the Church as if by her all grace did flow from the Head nevertheless he sharply writeth against these Canons that without reason and without example of former times they had brought in so dangerous a novelty he confesseth that they had matter enough to commend the blessed Virgin but such ambitious novelty which is the mother of fondness the sister of superstition and daughter of levity could not please her In that Epistle of Bernard it is remarkable which P. Soave toucheth not that the Canons did alledge they had a writ of revelation for them Bernard dispiseth that saying Even as if any man could not produce a writ wherein the Virgin may seem to command to give the same worship unto her parents according to the word of God saying Honor thy father and mother I perswade my self easily to give no credit unto such writs that are not confirmed by reason nor certain Authority c. I say this is remarkable that Bernard did reject their pretended revelations as a means whereby they might have been deceived not in that onely but in other things and so I return unto the former History In the next age saith P. Soave the Scholastick Doctors of both Orders Franciscans and Dominicans did by their writs refute this opinion until the year 1300. when Iohannes Scotus a Franciscan having examined the reasons of this question diligently did at last flie unto the power of God and said God could do that she was never in sin or that she was obnoxious unto sin for a moment of time onely or for a short time and onely God knoweth which of the three was true but the first is most probable unless it be against the Authority of the Church or Scriptures The doctrine of this School-man famous in his time did all the Franciscan Friers follow for the most part but in this singular article they having boldly entered the gate that was opened by this Author they held it simply and absolutely to be true that he said might be and had propounded it as probable under a doubt and uncertain condition unless it be contrary unto Orthodox saith The Dominicans do fight constantly against it under the safeguard of Thomas a famous Doctor of that Order both for his excellent doctrine and for the commendation of P. Iohn 22. For he to hold down the Order of the Franciscans who for the most part did partake with Lewes the Emperor after his excommunication did commend that Doctor and advance his doctrine Behold upon what reason the Pope did ground his doctrine The shew of piety and Religion did prevail so that the opinion of the Franciscans did please almost them all it was accepted by the University of Paris which in the conceit of excellent doctrine went before all others and thereafter by the Councel of Basil after much disputation was approved and it was forbidden to preach or teach the contrary opinion which had place in these Nations that did approve that Councel At last Pope Sixtus IV. a Franciscan did publish two decrees of this point in the first Ann. 1476. he confirmed a new Officium that was gathered by Leonard Nogarol Protonotary and Indulgences were granted unto such as did keep that or did entertain it by their presence In the other he condemned as false and erroneous the assertion of such as say That the defence of her conception is heretical or thought that the celebration of that Office was a sin and all preachers and all others were denied of all holy things who held either this or the contrary opinion to be heretical because that controversie was not determined by the Roman Church and Apostolical See But here was not an end of the contention hatred swelling more and more twixt these two Orders and yearly renewed in the moneth of December so that Pope Leo X. putting to his helping hand thought to have ended the strife and for that cause did write unto many but the change of Religion in Germany changed his thoughts unto other weightier things and as they are wont in a besiedged City they leave factions and
they call it and there they corrupt their judgements with apparent arguments and with alledging unto them texts of Logick of natural Philautia Metaphysick moral Philosophy and all manner of books of Aristotle and of all manner of Doctors One holdeth this another that one is a real another a nominal What wonderful dreams have they of their predicaments universals second intentions quiddities hecceities and relatives and whether this proposition be true Non ens est aliquid whether ens be aequivocum or univocum Ens is a voice only say some ens is univocum saith another and descendeth into ens creatum increatum per modos intrinsecos When they have this way brawled 8 10 or 12. years or more and after that their judgements are utterly corrupt then they begin their Divinity not at the Scripture but every man taketh a sundry Doctor which Doctors are as sundry and divers the one contrary unto the other as there be divers fashions and monstrous shapes none like another among our Sects of Religion every Religion every University and almost every man hath a sundry Divinity Whatsoever opinions every man findeth with his Doctor that is his Gospel and that only is true with him and that he holdeth all his life long and every man to maintain his Doctor corrupteth the Scripture and fashioneth it after his own imagination as a Potter doth his clay And in the margin Yet in this they all agree That no man is saved by Christ but by holy works and that Christ hath given up his God-head unto the Pope and all his power and that the Pope may give Christ's merits to whom he will and take them from whom he will Of what Text thou provest Hell another will prove Purgatory another Lymbus patrum and another the Assumption of our Lady and another will prove out of the same Text that an Ape hath a tail and of what Text the Gray-Frier proveth that our Lady was without original sin out of the same shall the Black-Frier prove that she was conceived in original sin and all this they do with apparent reasons with false similitudes and with arguments and perswasions of mans wisdom ..... The wisdom of one is that a white coat is best to serve God in another a black another a gray another a blew and while one saith God will hear your prayer in this place another saith in that place and while one saith this place is holier another saith that place is holier this Religion is holier then that this Saint is greater with God then that and an hundred thousand such things c. And if ye will hear a Papist writing of those times Corn. Agrip. De triplici ratione cognoscendi Deum c. 4. de vanitat scien c. 97. describes them thus Scholastical Divinity by little and little is turned into Sophistry while the latter Theosophists and huksters of God's word which are Divines but by a bought title of so sublime a faculty have made a kind of Logomachy moving questions forging opinions and doing violence unto the Scriptures by intricate words putting a strange sense upon them readier to winnow then examine presuming to device many seminaries of contentions whereby they furnish matter of strife unto the wrangling Sophists when they abstract forms call the words genera species some cleave to the things and others to the names and what they take from one they adscribe unto another and some take it indifferently and every one studies how to prove his own heresie and they turn the sacred faith into sport and infidelity whereof Tho. Aquin. did complain among the wise of this age while they dispise the Canonical Scriptures of the holy Ghost and chose unto themselves many questions of divine things to foster brawlings wherein exercising their wits and wasting their time they will have all the doctrine of Divinity to consist in such things If any will oppose unto them the authority of the holy Scriptures he shall hear anon The letter killeth it is pernitious it is unprofitable but say they we must search what is hid in the letter and then turning to their interpretations glosses and syllogisms they allow any sense rather then the proper sense of the words If you do urge them instantly you shalt receive reproaches and be called an ass which understands not what is hid in the letter but as a serpent eatest the earth only so that among them none are thought to be Divines but who can contend to purpose and give an instance in every matter and quickly devise new meanings making a noise with so monstrous words that he be understood by none and then are they called Subtle Angelical Seraphical and divine Doctors when they talk so that no man understands them These wicked Hypocrites and presumptuous Sophists which as Paul saith teach not Christ of good will but for strife have brought in so many heresies that the Philosophers shall sooner accord then these Divines which have killed all that glory of ancient Divinity with opinions of men and new errors and labyrinrhs of infinite expositions which they have devised under disguised titles they profess detestable doctrine and falsly usurp the name of sacred Divinity and abusing the names and doctrine of the holy Doctors they introduce Sects as it was said in the Church I am Apollo's I am Pauls I am Cephas's pretending regard of them by whose means they began to know and swearing to the words of their Master they dispise all others not regarding what is said but who hath said it And no Divine is thought to be truly learned which hath not addicted himself unto some Sect and maintains it stoutly and covets to be named and advanced by the title thereof as a Thomist Albertist Scotist Occamist for it is no credit unto such Masters to be called Christians since that name is common to Butchers Cooks Bakers and every body and these Sectators are divided again many ways .... Moreover they do forge so many strange things of God so many forms of the God-head and so many Idols of phantasies concerning divine things and they pull Christ our Savior into pieces with the wickedness of their opinions and clothe him with so many vizards of sophisms and as an Idol of wax they forge and reforge him into any shape they please by their absurd suppositions that their doctrine may be called meer Idolatry I pass over the debates and heresies concerning the Sacraments Purgatory Primacy the commandments of Popes and obligations thereunto concerning Indulgences Antichrist to come and many such things wherein they shew mad wisdom with the presumption whereof they are puft up like the Giants in the Fables Then coming to the Preachers he saith They make stories of the Saints with pious lyes they counterfeit reliques they devise miracles and which they call examples plausible and terrible fables they number prayers weigh merits measure ceremonies sell indulgences distribute pardons make merchandise of good works and by begging they
is the Councel's Of this the Pope is the cause he will not keep unity nor follow the example of Damasus who would not call into doubt what a Synod had determined As for his Epistle which he hath published unto all Believers it containeth no amendment for he saith All that the Councel layeth to his charge is false whereas he might have spoken more modestly and considered that men will not believe his word in his own cause for who may not write and speak as he pleaseth But as in antient times Leo Damasus Sixtus and other Popes did in Synods purge themselves from scandals so or far rather should Eugenius purge himself either personally or by a Proctor before the Synod and if these things were not proved against him his innocency should be cleared unto all men but if they be true they might all have been covered with due conversion and repentance and he should have followed the example of Peter who being rebuked by Paul to his face as it is written to everlasting remembrance took it in good part and commended Paul's Epistles wherein he knew that the same was contained leaving an example unto his Successors that they be not offended when any of their co-apostles say the like unto them for their good or the good of the Church In their citing of him they had no other intention but to provide for the good of the Church in extream necessity nothing can be more gracious unto us say they or is more wished by us then that he would govern the Church faithfully but he should not do all things at his pleasure contemning the Canons of holy Councels but rather as Peter teacheth he should rule and not domineer over the people and be a pattern unto others for the Roman Pope is a Minister and not a Lord of the universal Church whereas he saith The Fathers seek to abase him and to exalt themselves above him can he deny that the jurisdiction of an universal Synod is founded upon the holy Scriptures and that who pertinaciously reject the determination of such a Synod falleth into heresie neither is he abased nor is his power restrained when he is so directed that he tend not into destruction but edification Let him take heed in the fear of God lest while he indeavoreth to excuse lesser things and continueth contumacious against wholesome admonitions he fall into more grievous things He durst say The Fathers of the Councel have coutinued these seven years divorced from the Vicar of Christ and Apostolical See which is the Mother and Head of Christians but will he condemn all the Cardinals Patriarchs Bishops Emperours Kings Princes and others who personally or by others in their names have been present in the Councel or will he condemn the Church dispersed through the World and say that they are all divorced from the Mother and Head of Christians or that they all have favoured them who are separated By saying that the Synod is separated from him it appeareth that he affirmeth that he is divorced from the Synod representing the universal Church for when a member is disjoyned from the body we say not the body is separated from a member but the part from the whole So he is the Author of the pernicious Schism by calling a Councel to Ferraria against the Decrees of Constance and of this present and against his own promise which he made unto the Greeks but we thanks be unto Christ make no Schism but follow the true unity of the Church that both the Pope of Rome and all others may keep the unity of the Church and solidity of Peter which consisteth not in the will of one person who may dayly er since some Roman Popes have fallen into errours but it rather resideth in the universal Church which Christ the true Head thereof will not leave until the end c. Here the Emperour Albert interposeth his Authority and held a Diet at Nurembergh and another at Mentz in both these were Commissioners from Basil and from other Nations none was there in name of the Pope howbeit he wanted not pleaders for him The Emperour feared and favoured the Councel and sent Conrad of Windzberg a couragious man to be Protectour of the Councel In the time of that latter Diet it was debated at Basil concerning Eugenius some held that he was an Heretick some said he was a Schismatick and relapse some denied both But by the Argument of the Bishop Ebrunensis and of Thomas an Abbot of Galloway the hardest sentence prevailed that he is both an Heretick and relapsed into Schism Then the Divines wrote and published eight Conclusions which they called eight Truths to wit 1. It is the truth of Catholick Faith that a Holy and General Councel is above the Pope or any other Man 2. A General Councel being lawfully assembled cannot be dissolved nor removed nor adjournied by the Roman Pope without their own consent 3. He who contradicteth these truths is an Heretick 4. Pope Eugenius the IV. hath fought against these truths in attempting by the fulnesse of his Apostolical Power to dissolve or transfer this Councel c. In Session 27. These were sent to the Diet at Mentz and through Europe to be advised finally they were debated in the Councel the space of six days Aen. Sylv. de gestis Conc. Basil lib. 1. The Abbot Panormitan said He would not oppose these truths but he might say Eugenius is not a relapse since he hath not failed in any matter of Faith and if he hath transgressed in his sentence of dissolving the Councel he may be excused because he had done so by counsel of the Cardinals who represent the Roman Church and the Authority thereof is to be preferred unto all the World according to a singular Gloss John Segovius a famous Divine of Spain proved from Panormitan's words that Eugenius should be called an Unbeliever rather then a Believer and a member of Satan and not of Christ As for that Gloss he opposed the Authority of Jerome Orbis major est urbe The Bishop Argensis said The Pope is but a Minister of the Church Panormitan replied with chafe The Pope is Lord of the Church Then said Segovius Weigh what you say Panormitan the most honourable Title of the Pope is The Servant of the Servants which was taken from Christ's words The Rulers of Nations domineer ....... On the morrow Amadaeus Arch-Bishop of Lions and Ambassadour of France one amongst them all most eminent both in piety of life and plenty of knowledge faith Aen. Sylvius proved by many Reasons that Eugenius was an Heretick and he publickly condemned all them who had promoted him unto the Papacy Briefly In debating the three first Conclusions they proved and Sylvius reporteth their Reasons that the promises Upon this rock I will build ...... and I have prayed for thee were made unto the Church and not unto Peter alone nor unto the Pope for many Popes have erred as Marcellin offered unto
of Benefices seing it is impossible to reside in many places Concerning the sacraments generally 14 articles were given 17. of baptisme and 4 of confirmation On the number of sacraments all agree that they be seven but to say There be The number of Sacraments neither moe nor fewer it was questioned Some said It is sufficient to determine the general but to decide the proper saeraments presupponeth the definition and essence of a sacrament which is difficult seing nether the Scholasticks nor the Fathers can be reconciled among themselves for some take the word largely and make moe and some take it strictly and make fewer and Augustin somtimes calleth every rite whereby God is honouted a sacrament and in other places he taking the word strictly reckoneth but two sacraments of the New Test Others said It is necessary to say There are neither moe nor fewer because some hereticks reckon moe and some fewer and if they be not named particularly some may thrust out a true sacrament and put in a false one And here hold your laughter at their reasons for the number to wit There be 7 natural things whereby mans life is preserved 7 vertues 7 capital vices 7 defects coming from original sin 7 dayes of the week 7 regions of Egypt 7 Planets c. Then they talk of the Author of the sacraments Some said The Lutherans hold that only Christ is the author of them under The author of Sacraments the New Testament Others said They should not go so far on for the Master of Sentences gives sundry authors unto sundry sacraments as unction unto S. James confirmation is of a later invention and many attribute marriage unto God in paradise c. The Dominicans said The Fathers may be saved by distinctions especially they would have submitted unto the Church but rhe Lutherans will not The second article of the necessity of the sacraments Some thought it not to be condemned because all sacraments are not absolutly necessary Others said The necessity The necessity of them of one infringes the general article Sacraments are not absolutly necessary Others said All the sacraments are necessary some absolutly some by conveniency and some for utility In the last words of the 2 article it was said Men may attain grace without sacraments Some approve these words by examples of Cornelius the saved thief and many Martyres Others said These received the sacrament voto Others said Subtile distinctions should not be brought into articles of faith neither can it be known but by divination whether many Martyres had a desire of a sacrament or knew of them It was replied There is a twofold desire habitual and actual that is howbeit they had it not actually yet they would have had it if they had been informed The difficulties were referred unto the general congregation The 3 article One sacrament is not of more worth then another all did condem because some do excell in utility some in signification and some in regarde of the Minister Some would have thoseniceties and school-fooleries as they spake omitted others said The particulare respects must be expressed and others said It is enough to say generally For diverse respects The 4 article The sacraments of the New Testament do not confer grace unto those who The effect of them do not resist This was universaly condemned as also they agreed in the manner how sacraments confer grace to wit grace said they is gained by all actions that excite devotion and this proceeds not from the work itself but from the virtue of devotion in the worker or ex opere operantis whereas some other actions work grace not by devotion of the doer noâ— receiver but by vertue of the work itself or ex opere operato and of this kind are Christian sacraments seing by them grace is conferred thogh no devotion be in the persons if there be not a bar of mortal sin either habitual or actualy persevering and such men can not receive grace not because the sacrament hath not vertue to produce it but because the receiver is not capable being possessed with a contrary quality Though they all did agree so far yet the Dominicans said Albeit grace be a spiritual quality created immediatly by God yet it is an affective and instrumental vertue or work of the sacraments which causeth a disposition in the soul to receive it not that grace is in them as in a vessel but as a chissel is active in giving form unto a statue or stone and not only in scabling the stone The Franciscans said It can not be conceived how God being a spiritual cause doth use a bodily instrument for a spiritual effect and therefore the sacraments have no effective or dispositive virtue but only by the promise of God when they are administred he gives grace unto them as signes and therefore they contain grace as an efficacious signe not by any viâ—â—ue in them but by Divine promise of infallible assistance unto the Ministry and that ministry is a cause of grace because the effect followes by the promise of God to give grace at that time as a merite is a cause of a rewarde without any activity of the merite They confirmed this by the authority of Scotus Bonaventura and Bernard who all say that grace is received by a sacrament as a Chanon is invested by a book and a Bishop by a ring The Dominicans reply This opinion is neer unto Lutheranism The Franciscans answer The other opinion being impossible gave occasion unto hereticks to calumniat the Church Some as neutrals said It is sufficient if all agree in the general that sacraments contain grace The Legats considering the multiplication of controversies called for the Generals of the Orders and entreated them to cause their Friers speak with more modesty and charity seing their purpose is to condem heresies and not to multiply controversies And they wrote again unto the Pope that more moderation is necessary It was thought fit to omit the 5 article Not the sacraments but faith of the sacrament hath grace or remission of sins But Frier Barth Miranda said By this paradoxe Luther drew another conclusion that the sacraments of the old and new law are of equal virtue and now it is granted that the sacraments of the New law confer grace but those of the old law were only signes None contradictes him but the Franciscans said In place of the old law it should be said the law of Moses in respect of circumcision which wrought grace albeit Paul call it a signe Then said Frier Gregory de Padua It is a clear rule in Logik Things of the same kind have both difference and identity among themselves If the old sacraments and ours had difference only they were not sacraments but equivocally and if they had only identity they were the same things therefore put not difficulty in plain things for diversity in words and S. Austin saith These are different in signe but
communication is extended We believe that upon the personal vnion followes so reall a communication of properties whereby the Son of God communicates unto the assumed nature his omnipotence omnipresence omniscience power of quickning c. by which communication the Godhead becomes not weaker but his humane nature is exalted and not abolished as is the union of the body and soul and of the fire and iron the body lives verily but by vertue of the soul and the iron burneth but by vertue of the fire neither is any of them turned into another therefore we believe that because of this personal union Christ according to his manhood is almighty or which is all one the humane nature of Christ is almighty For the Scripture gives unto him even as he is man all power which is no other thing but omnipotency and in testimony of this he gave sight unto the blind ........ We believe that Christ in his manhood now in the estate of glory and Majesty perfectly knowes all things that have been or shall bee For the Spirit was given him not in measure ..... but where it is said he knew not the day of judgement it is not meant simply of his manhood but of the form of a servant which afterwards he layd aside The Scriptures also bear witnes that Christ in his humanity is present with all creatures especially with his Church Beloved I am with yow untill .... but the manner of this presence is not exprest and so we believe not that he is locally or physically but supernaturaly with all his creatures how this is in true humility we confess that we are ignorant We believe also that in his flesh he hath the power of quickening as he said I am the bread of life and he had this majesty of omnipotency and of ..... as he is man because of the personal vnion even in the wombe of his mother but he shew it not then after he was born he shew it in miracles so oft as it was needfull and so far as the respect of his office and calling did require for he was then in form of a servant and had abased himself that he might suffer But the exinanition or form of a servant which was but for a time derogates nothing from his Majesty into which he entred fully when he went up to heaven and sate at the right hand of God this right hand is the Majesty of Christ reigning praesenter according to both natures both in heaven and earth this is to sit at the right hand of God And this our Mediator is to be adored with all religious worship according to both natures for we have not two Christs whereof the one should be worshipped and not the other but of wholl Christ it is said Let all the Angels worship him On the morow Beza answered thus There is ambiguity in the word communication it signifieth the personal union and also the effects of it We believe a real communication that is an union of natures in which union both natures remain distinct both in their own properties and therefore that communication whereby his humane nature is said to be every where and almighty is not so much as verbal but is as false as if yow would say His humanity is become his Deity Although all the properties of the Deity may be attributed unto Christ-man that is unto his person even named by his manhood or in concreto as we say The man Christ is almighty and eternal but neither may the natures be spoken one of another neither the properties of the one be given unto the other for this is a sure rule In the personal vnion both natures remain distinct and they both distinctly do what is proper unto them So the Word is distinctly that which the worde is as the flesh remaines distinctly the flesh Briefly as are two natures in Christ distinct in number and not separated one from the other so there are two wills and two workings or operations but one work as there is but one person Neither can that saying of Athanasius be otherwise understood It pleased the Worde to shew his Divine nature by that flesh in it and with it As for the alledged places of Scripture those concerning the power and authority of Christ are impertinently brought because his power or authority should be reckoned amongst the gifts bestowed on his flesh And so those places concerning his omnipotency and omnipresence must be understood of his person or Deity and not of his manhood To this purpose he cited some testimonies as of Tertullian Wee see a twofold estate not confounded but united in one person God-man and the properties of both natures are so safe that the Spirit or Deity shewes his own things in him that is his virtue works and signes and the flesh exerciseth its passions being hungry when with Satan and thirsty with the woman of Samaria As for that power of vinification we deny not that the flesh of Christ hath that power but not in that sense as yee take it for the flesh is vivificative not with that virtue which is proper unto the Deity that is not communicable but first because in this flesh Christ hath abolish'd death for us having fulfilled all things that were required to acquire eternal life unto us and then because by means of this flesh being communicated spiritually unto us by faith we receive life from Christ God-man It 's manifest that those gifts which were powred on the flesh of Christ were not at one instant perfectly bestow'd on his soul and body because he is said to have grown as in stature so in knowledge and grace and he was verily subject unto all our infirmities excep sin in time of his humiliation and so after his ascension he began not the use and declaration but the consummation of his power and glory The form of a servant and the exinanition signify not both one thing as yee suppose but by the form of a servant we understand his very humanity according to which he ever was is and shall be inferior to himself the Word and by which he is of the same nature with us though he hath laid aside all our infirmities when the work of our redemption was finished but among those infirmities circumscription is not to be numbred or else when he shall come in a bodily circumscribed substance he were not then most glorious but base having resumed that infirmity We profess also that Christ reigneth now and hath all power both in heaven and earth according to both natures but not praesenter in respect of his flesh for now as the Apostle saith we are strangers from Christ and he desired to be out of the body that he might be with Christ And it is said He will come again to wit visibly and bodily Lastly in that one adoration of our one and only Mediator according to both natures we divide not the person but we distinguish the natures for the Worde
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
integrity of both natures did double his person nor the unity of his person confoundeth his twofold nature for by the one he excludes not the other because each of them keepeth both with undefiled right which the wholsom authority of the Old and New-Testament commendeth that by prophecy and this by history being truly fullfilled and that concerning God and the creatures of this world we should not agree with the Pagans nor Hereticks when they disagree from the truth but in both Testaments the Divine Oracles testifie that not of necessity God made man and all things neither is there any visible or invisible substance which is not God or the good creature of our God But God is infinitely and immutably good but the creature is less and mutably good and that the beginning of the soul is uncertain and that the natures of souls and Angels are not a part of God's substance but the creature of God and made of nothing and therefore is not bodily since it is created to the image of God Concerning the godliness of manners without which faith of the worship of God is idle and fainteth and with which the integrity of Divine worship is perfected that every one should love God for God and his neighbour in God that by increasing he may attain that one cannot be defiled with the sin of another where is not alike consent of wills That lawfull marriages are not damnable although in them posterity be procreated subject unto original sin and that the integrity of faithfull virgins and continent persons is to be preferred above them Let not the one baptism of the Trinity be iterated which is not lawfull neither let it be thought profitable to each man according to the diversity of the Minister but that by singular power it is given of him of whom we hear it to be said Upon whom thou shalt see the Holy Ghost descending and abiding upon him that is he which baptiseth with the Holy Ghost and I saw and bear witness that he is the Son of God Let us not think we have no need of the remedies of repentance for the daily excesses of human frailty without which we cannot be in this life so that in the fruitfull remorse of repentance we confess that all our sins are blotted away as it is written Blessed are they whose iniquities are forgiven and whose sins are covered blessed is the man to whom the Lord imputes not iniquity And that no man by his own strength but by the only grace of God is united unto the Head Christ and made solid in the unity of his Church by unseparable perseverance of peace Neither should any good thing be imputed to the liberty of man's will Also that the temporal goods that are common to the good men and bad are created by God and according to his dispensation are given or denied to every one of which goods in every one that beleeves not the having but the use or abuse is commended or condemned but the godly only can attain unto the certain and eternal goods in the World to come and we believe now that the Church hath received a pledge of these things having the first fruits of the Spirit here and perfection hereafter here she is upholden with hope hereafter is nourished in very deed here seeing through a glass darkly and hereafter face to face when from faith she shall be brought to sight which when it shall be perfected as we shall injoy the most perfect gifts of the most high God so shall we not harm our neighbours That we have also that hope of the resurrection in the same order and in the same form as our Lord arose from the dead we beleeve also that we shall rise again in the same time wherein we are and live not changing our nature nor sex but only laying off our frailty and vices That Satan with his Angels and servants shall be condemned into everlasting fire neither according to the sacrilegious dispensation of some men shall he be restored into his first that is Angelical dignity from which he fell by his own wickedness This is the integrity of the faith of Catholick tradition of which if any one article be denied all the belief of faith is lost So far hath Raban there Now if this Confession be conferred with the Confession which was published and injoined by Pope Pius the IV in the year 1564 we may find many additions in the Church of Rome which were not known in the daies of Raban and if he were now alive and professed to believe no otherwise then the Church did at that time he could not be a Bishop although Trithem calleth him a matchless one 10. And to the end we may see how far the Church in that time differed Of the Mass from the primitive Church in the celebration of the Lord's Supper and what hath been added unto it since that time let us hear the same Raban shewing the form of it in his daies in Lib. 1. de Institut Cleric Cap. 32 33 and therewith on the margine we shall shew the original of every novation by correspondent figures and he beginneth thus The Lord first ordained the Sacraments 1 of his body and blood with blessing and thanksgiving and so delivered it unto his Apostles and they followed the same manner and taught their Successours to do so which all the Churches generally through all the World now keepeth In the beginning was not the custom of tooning which now is in the Church before the sacrifice but the Epistles were read and the holy Evangelists 2. But since we are begun to speak of the sacrifice 3 we will declare to what end all this order was institute First then in the celebration of the Mass 4 at the coming in of the Priest 5 unto the Altar 5 the antiphona 6 is sung 7 by the Clark that a sound may be heard when he entreth into the Sanctuary before the Lord as in the Old-Testament the entring of the High-Priest was known by the sound of the Bells wherefore the singing of God's praise is heard for just cause that the holy harmony of the Ministers may go before the mysteries of the holy celebration and the Sacrifice of worthy praise may go before the venerable Sacrament of the Body and Blood of Christ for the Queere 8 is the multitude assembled unto the holy service and is so called because in the beginning they stood like a Crown about the Altar After the Priest's coming in the Letanies 9 are said by the Clarks that the Common-Prayer may go before the particular prayer of the Priest Then followeth the Priest's prayer 10 who when he hath saluted the people with peace 11 receiveth the answer of peace from them that true concord and charity and pure devotion may the easier obtain their Petitions from him who looketh into the heart and judgeth inwardly Then the Reader readeth a part of the Canon 12 that the mind of the hearers