equal in the thing signified or diverse in visible signes and the same in the intelligible signification those were promissory and these are demonstrative or as others speak the old were prenuntiative and the new are contestative Therefore it is not expedient to put that in a Decree Others said The opinion of the Lutherans and Zuinglians must be condemned without descending into particulares seing they say there is no difference but in rites and no other difference hath been shewed Article 6 Immediatly after the sin of Adam the sacraments were instituted by God and by means of them grace was given The Dominicans would have this absolutly condemned The Scotists said It is probable because of the sacrifices and circumcision and if as Thomas saith children were saved before Christ by faith of their parents children now are in a worse estate seing the faith of parents availes not their children without baptism for Augustin holds if a parent were carrying his child to be baptised and the infant to die on the way this infant were condemned They all condemned the 7. and 8. articles In the sacrament grace is given unto him only who believes that his sins are remitted Grace is not alwayes given in the sacraments nor unto all in respect of the sacrament itself but when and where and to whom it pleaseth God The 9. article denying a character in a sacrament gave occasion of more talking Soto said It is grounded on holy Scripture and was ever held as an Apostolical Of the character of the sacrament tradition albeit the word character was not vsed by the Fathers Others said Gratian makes no mention of it and Scotus saith It is not necessary by the words of Scripture nor Fathers but only by authority of the Church this is vsual unto that Doctor by a kind of courtsy Then it was questioned What is a character where is it Some called it a quality and those were of four several opinions as there be so many sorts of qualities Some called it a spiritual power some an habite others a spiritual figure and others called it a metaphorical quality Others called it a relation Some said It is ensrationis No less variety was for the subiect of it some placed it in the essence of the soul some in the understanding some in the will and some in the tongue or hands Then how many sacraments have a character Some said Only three which are not iterated Others said That is probable but not necessary Others said It is a necessary article of faith because Innocentius 3. mentioneth it and it was so defined by the councell of Florence Article 10. All Christians of what soever sexe have equal power in the ministration of word and sacraments Albeit none VVho may administer hold this article so much as the Romish Church doth especially in baptism yet they condemned it as contrary unto Scripture to tradition and the use of the Church As also they condemned article 11. A bad Minister conferreth not a sacrament Article 10. Every pastor hath power at his pleasure to protract or contract or change the forms of the sacraments It was distinguished as having a double sense by formes may be understood the essential words as it is said A sacrament hath a sensible element for the matter and a word for form or may be understood the rites which include some things not necessary but decent In the first sense they made a canon condemning the article and for the other they made another canon that albeit accidental things admit mutation yet when a rite is received by publick authority or confirmed by common custom it should not be in every mans power to change it excep the Pope only Concerning article 3. of the Minister's intention they would not change from the councel of Florence holding the Minister's intention necessary But what Of the ministers intention intention The common opinion was Intention to do as the Church doth is sufficient Here arose a difficulty Because mens opinions are different in that What the Church is their intention to do as the Church doth might also be different Some said It might rather be said It is not different when one hath the same aime to do what was instituted by Christ and observed by the Church though a false Church be taken for the true if the rite be the same The Bishop of Minori said It is no difficulty among the Lutherans for the Minister's intention but it is otherwise amongst us holding that the sacrament gives grace and it seldom happeneth that grace is obtained by any other means surely little babes and many having but small understanding are saved no other way If a priest having the charge of 4. or 5000. souls were an infidel or hid hypocrite and had intention not to do as the Church doth it must follow that the children are damned and all penitents and communicants were without fruit Neither is it sufficient to say Faith suppleeth the defect because faith suppleeth nothing to the children according to our doctrine neither availeth it unto others so much as the sacrament and to attribute so much unto faith were to take it from the sacraments as the Lutherans do He nameth other in convenients and then said He who saith God suppleeth by his omnipotency will sooner make one believe that God hath provided that such accidents should not happen by ordaining that to be a sacrament which is administred according to the instituted rite albeit the Minister hath another intention This doth not cross the common doctrine or Florentin counsel because that intention is only to be understood which is manifested by external work tho inwardly it may be contrary He confirmed this by example of Athanasius being a child and the censure of his fact by the famous Alexander Bishop of Alexandria The Divines abode still for the intention either actual or virtual as if without it a sacrament can be of no force And to speak by anticipation this Bishop wrote a little book of this question the year following and said The determination of the Synod is understood and should be expounded in this his sense The 14 article was readily condemned Sacraments were ordained only to cherish faith There was not much debate of baptism or confirmation some of them were calumnies and others were contradictory to all their Divines They agreed â—asily in framing the anathematismes Difficulty in framing the decreeâ— but no way could they agree in the positives of doctrine nor of reformation In the doctrine every sect was stieve for their own opinions wherefore some said Positive articles are not necessary lest one party be condemned Others said The order that is begun can not be left and diligence may be used to satisfy all parties Some said Albeit the factions were contentious in delivering their opinions yet all submit unto the determination of the Synod Others said Such protestations of submission are terms of reverence and should be ansvered with
new named Peter Abbot of Cluniac wrote against him and imputeth these as errors unto him 1. Altars should be broken down 2. Sacrifices for the dead are foolishness and impieties 3. Priests and Monks should have wives rather then burn in filthiness and whoredom 4. Crosses should not be worshipped and should be removed as superstitious 5. Churches should not be so sumptuous but seeing they are not necessary should rather be cast down 6. God is but mocked with the songs that Monks and Priests do chant in the Churches 7. The forbidding of meats on certain days is but superstitious 8. We should believe onely the Canonical Scriptures and the writings of the Fathers have not the like Authority Albeit this Abbot did write bitterly against him and imputed other things unto him yet he sheweth not obscurely that wrong was done unto him and he saith Because it is not manifest unto me that he thinketh or preacheth so I will suspend my answer until I shall finde undoubted certainly I should not rashly assent unto that deceitful monster of report Ex lib. 1. Ep. 1 2. He began to preach about the year 1126. After him his disciple Henry a Monk continued preaching the same doctrine Guilerm an Abbot writing the life of Bernard lib. 3. cap 5. saith of this Henry He denied the grace of baptism unto infants he dispised the prayers and oblations for the dead the excommunications of Priests the pilgrimages of believers the sumptuous buildings of Churches the idleness of festival days the consectation of chrisme and oyl and all the Ordinances of the Church He sheweth there that the people sent for Bernard to come against him but he refused until Albericus Bishop of Ostia was sent Legate against him and he perswadeth Bernard to go with him unto Tolouse And then Bernard wrote his 240. Epistle unto Hildefonsus Count of S. Giles against this Henry and complaineth that by that mans preaching Churches were without people people without Priests Priests without reverence and Christians without Christ the Churches were accounted Synagogues Sacraments not holy things and holy days wanted solemnities men died in their sins without penance nor guarded with the holy communion He writeth against his life and calleth him an apostate because being a Monk he had returned to the lusts of the flesh as a dog to his vomit and a player at dice. It is certain as the proverb is Bernard saw not all things and howbeit he writ bitterly against him yet he commendeth him as a learned man and calleth him a wolf under a sheeps fleece he had then the shew of godliness yea and he was so reverenced that the people did follow him and though the man might be truly so blotted in his life yet we see that some errors were taxed by him and he was allowed and followed by the people for taxing these errors Debruis was burnt at Tolouse and Albericus carried Henry into Italy Their books were burnt that we can finde nothing of them but by the hands of their adversaries who may be thought to have dealt with them as the Heathens and Jews dealt with the Primitive Church that is bely them 17. Potho a Priest of Prumia wrote De statu domus Dei where are these passages Lib. 1. Liberty of will is lost and we are brought into captivity Lib. 2. With us is but one word to wit the word which was made flesh and one sacrifice which was once offered by the Mediator of the New Testament and doth make perfect for ever them who are sanctified Lib. 3. The holy Church is built on a rock and continueth in all adversities with immoveable certainty And after he hath largely rebuked the hypocrisie ambition and avarice of the Clergy he concludeth saying Seeing ambition reigneth in them how can they adorn the profession of Christ by word or works Catal. test ver lib. 14. 18. The poor men of Lions began a new Sect of Monkery as Bellarmin Of the Waldenses speaketh De Monach. cap. 4. and went to Rome to have their Religion confirmed by Pope Alexander III. but because it was mixed with sundry Heresies as he speaketh they were rejected and their Religion was condemned The History of these men is worthy of knowledge as many have written against them and others for them About the year 1150. was a rich Merchant at Lions of good reputation for wealth and prudence Peter Waldius or Waldensis so surnamed from Waldy a Village in the East borders of France afterwards called Vandra It happened on a day when the elder men of Lions were assembled that one fell down and died suddenly this spectacle gave occasion unto this Peter of thinking upon the frailty of this life and the vanity of mens cares for so brittle a thing wherefore he resolveth to be more mindeful of that eternal life First to this end he purchaseth a Bible which in those days was not forbidden yet very rare in the hands of either Laicks or Clergy and like the man desirous to buy the jewel he spent the rest of his days in seeking the water of life that which he learned he imparted it unto his family and catechised them His maner of instructing was so familiar and effectual that sundry of his neighbors were desirous to hear him he was no less willing to teach them and informed them not of private fantasies but expounded the holy Scriptures and translated some parts thereof into the French Language Ia. Thuan. ad Ann. 1550. The Priests were offended and like dogs who neither can eat hay nor suffer the oxen to eat they charged him to leave such work and put not his hand into their harvest unless he will bring worse upon himself The man cared more for conscience then their menaces and followed his course nor did the people abstain from his company Some made better progress with him then they had done before and became his colleagues in teaching others Wherefore John Arch-Bishop of Lions excommunicated him and all his followers and did confiscate all their goods So after five years they were scattered some seeking place of residence in one Countrey and some in another Wheresoever they went they purchased the praise of good conversation and by way of pity were called the poor men of Lions as indeed they were deprived of their goods and not professors of poverty as our adversaries speak of them They were also called Leonistae from the same City which by some is called Leon and they were called Insabbatati or Inzabbatati not because they kept not the holy days nor because they followed the Jewish Sabbath but from Zabata or Zabati which is an up-land shoe as Ia. Vsser de Eccles statu cap. 6. sheweth from Nic. Eimeric in par 2. direct Inquisit because upon their shoe they had a certain sign whereby they knew one another Afterwards other names were given unto them from the places of their abode as Tolosani Albigenses Caprarienses c. and from their Teachers they were
of your affairs he hath given unto our holy Mother his godly and acceptable confession and hath received the Doctrine of the true Faith from her wherein all men should agree who desire to be saved which also we will declare unto your charity Wherefore beloved Brethren and Sons if it be so as we believe and trust hasten the unity together with us for where can ye be more zealous against tempters then in the bosom of the true Church and under the shield of true salvation and where can ye better refresh your selves then where the fountain of the water of life is open All therefore who are thirsty come unto the waters come buy the wine of sober joy without money and receive milk from the teats of her comfort we trust then that in all things ye agree with us wherefore from henceforth with singular care and love we will provide unto you spiritual Pastors which shall have care of your souls and feed you with the word of truth and example of life and shall not afflict you Moreover concerning the Rites of the Church we will graciously yield unto you with the Apostle in these whatsoever have a good ground and a pure intention the granting of which may tend to your edification and shall not be contrary to the honor of this our holy and true Mother and her communion and obedience for verily we intend to dispense and deal with good will and discretion in the difference of Customs and Rites The Almighty God grant that we may hear as we have heard that many others have likewise received the spirit of true life to the increase and multiplying of the beloved Children of the true Mother and cause you together with us to rejoice in the house of the Church with the same Professions and Rites yea that we may praise him with heart and mouth for ever and ever Amen Given at Constantinople Ianuary 18. An. 1451. Rer. Bohem. autiqui Scriptor pag. 235. Edit Hannoviae An. 1602. 26. George Pogiobratz King of Bohemia was a good Warriour and did not fear the threats of the Pope and Emperour and he restored the ruined estate of the Kingdom Vratislavia and Silesia refused to obey him because he was an Heretick as Cochlaeus speaks Hist Huss lib. 12. But Pius the II. then intending Wars against the Turk did by all means perswade them to yeeld obedience and the King did require the Pope to keep the Compacts of Basil in favours of the Bohemians The Pope refused to grant so much Wherefore the King called the Estates together and protested before that he would live and die in that faith which they did profess and so did the Nobles An. 1462. Cochl ibid. Pope Paul gave that Kingdom unto Matthias King of Hungary and when he was busie against the Turks and had recovered several Towns and had entred into Thracia with good success Rodulph the Pope's Legate drew him back from the Turks to invade the Christians in Bohemia but God protected them against him although he had the aid of the Pope and the Vratislavians and some Cities did accept him yea God defended that Kingdom so that when George died An 1471. and the Pope had stiled Matthias King of Hungary and Bohemia the Estates of Bohemia would not accept him even howbeit he had married the daughter of George before the Wars but hated him for his unnatural usurpation and did chuse Ladislaus the son of Casimire King of Poland And the two sons of Pogiobratz prevailed in Wars against Matthias and the Emperour made them both Dukes This was so offensive unto Matthias that he proclaimed Wars against the Emperour but he was taken away by death Pet. Mexia 27. Stephen Brulifer a Doctor of Sorbone and a Franciscan taught in his lessons and maintained in disputes that neither the Pope nor Councel nor Church can make any Article or Statute to bind the conscience of a Christian that all their authority consists in the urging of obedience unto God's word in preaching it and administring the Sacraments which he hath instituted so that they bring nothing without his command he called justification by merits a Divellish doctrine since the Lamb of God was sacrificed and hath satisfied God's justice for us The Doctours of Sorbone would not suffer him amongst them But he went to Diether Bishop of Mentz which had been deposed for speaking against the avarice of Rome and was restored Fascic rer expet fol. 164. 28. John de Wesalia a Preacher of Worms was delated by the Thomists unto the same Diether he gathered his books and sent them unto the Universities of Colein and Heidleburg to be examined They convened this John before them at Mentz in February An. 1479. After they had viewed his books they found these Articles which they called errours 1. All men are saved freely by the meer grace of Christ through faith 2. We should beleeve the Word of God only and not the glosses of any man 3. God hath from all eternity written in a book all his Elect whosoever is not written there shall never be written in it and whosoever is written in it shall never be blotted out 4. Our Doctours do expound the Scriptures wickedly and falsly 5. Christ never appointed a Fasting nor Festival day neither forbad to eat any meat upon any day 6. When Peter did celebrate the Eucharist he said the Lord's Prayer and the consecration and then did communicate with others but now the Priest must stand an hour and more when he saith Mass 7. They are fools who go in Pilgrimage to Rome for they may find as much good elsewhere 8. The Word of God should be expounded by conferring one Text with another 9. Prelates have no authority to expound Scriptures by any peculiar right given unto one more than to another 10. Mens traditions as Fasts Feasts Pardons set Praiers Pilgrimages and such other things are to be rejected 11. Extream unction confirmation auricular confession and satisfaction are to be contemned They demanded of him several questions as Whether Christ was present bodily in the Sacrament or spiritually He answered Christ's body was there present and the substance of Bread and Wine remain also 2. What he thought of the Procession of the Holy Ghost Ans He beleeved not that he proceeds from the Father and the Son as from one principium because the Scripture speaks not so 3. What he thought of the Vicar of Christ Ans He beleeved not that Christ hath a Vicar for he said Behold I am with you unto the end of the World 4. What he thought of pardons Ans He had written a book wherein he had shewed that the Treasure of the Church cannot be distributed by Popes because it is written Revel 14. Their works follow them After these interrogatories and others of that sort three Doctors were appointed to deal with him privately He said unto them As ye deal with me if Christ were here you would condemn him as an Heretick but he
a small number of men we must set the decrees of the antient and general councels and judgement of the approved fathers and specially we should give place to the testimonies of Scripture being expounded by the interpretation of the Church lest hereticks brag and say They alone have the Worde of God As for the other point If those words This is my body have not so greata force as they sound and seem to have why are they repeated by all the three Evangelists and by Saint Paul why did not the later Evangelists or the Apostle expound these words as the Sacramentaries do this is the minde of the Testator which should not be reiected this was the mind of all the antient fathers that not only the bread is given but the very body of Christ really He concludes with those words I will yeeld unto your opinion of the Sacrament except yee pointing unto the Ministers think that Jesus Christ in his flesh is not in this world from the time of his ascension and that he hath some other body then that which is visible and except ye think he is otherwise in the sacrament then in the Word if ye think it all one to put on Christ in baptisme and to eat his body and drink his blood and briefly that he is so in heaven that he is not also on the earth and that he is otherwise in the sacrament then he is in a myre And then abjuring all those dangerous opinions he exhorts the King and Queen to maintain the antient faith and protested in the name of the Prelats that they would live and die in defence of that Doctrine which he had declared All the clergy came before the King and Cardinal Turnon in their name protested again This was the Confession of their faith which they would seal with their blood and which the King should embrace and if these who are separated will not subscribe the same they should not be heard but be bannished and they crave most earnestly that the King would so do The Ministers were afraid that the King would not admit them at another day and therefore was the more earnest that the King would be pleased to hear a reply presently but that could not be obtained By supplication they procured continuation of the Conference but in a more private place where were the King and Queen and king of Navar the Prelats twelve Ministers and a few others Beza declared what the Church is and distinguished it according to the twofold calling then he spake of the Notes of the Church and of the succession and calling of Pastors in ordinary calling he said three things are necessary examination election and imposition of hands and in extraordinary calling it is lawfull by Gods authority albeit one or two or all these conditions be wanting as for working of miracles it is not alwayes conjoined with extraordinary calling unless we will talk of things whereof we have no testimony Then he spoke of the authority of the Church and whether it may err and he shewed out of the Cardinals words that the Church may err in particular members and congregations As for the general Councel he said Men have not the more learning that they become Commissioners and many times the Prelats of sound judgement have been absent and they who should have been most sound have been most corrupt as Bernard complained in his time and therefore the authority of the Scriptures is above the authority of the Church for which cause Augustin wrote unto Maximin the Arrian that he will not obiect the councel of Nice nor will have the councel of Arimino obiected against him but let the Scriptures be Judge for both And yet we despise not the judgement of councels and fathers if they agree with the Scriptures but as Jerom writes the errours of the antiens should not be followed but the authority of the Scriptures may never be despised I feare said he that I have been too prolixe and therefore lest I give offense I will continue or leave off to speak of the sacrament as it shall please your Royal Majesties The Cardinal beckned unto Claud. Espensius a Sorbonist he said He oft had wondred how the Ministers had entred into the Church seing they neither entred ordinarily by ordinary authority and imposition of hands nor by any extraordinary way seeing they are not confirmed by working of miracles nor by express testimony of Scripture and therefore their Ministry is not lawfull From that he turned to speak of the sacrament at the command of the Cardinal Lorrain that he might bring the Ministers into controversy with the Germans as was said To the same purpose spake a white Monk of Sorbon Xainctius but more despite fully against the Ministers and to the offence of both parties Beza complained of his impertinency and did supplicate the Queen that she would provide against reviling words and digressions then he said Our Ministers were chosen and approved by our own Churches and so have two parts of ordinary calling and if imposition of hands be wanting unto any the calling is lawfull because these two are the substantials and the other is less principal And in so great confusion of all things in the Roman Church we would not seek imposition of hands from them whose vices superstition and false doctrine we disallow for they be open enemies unto the Trueth as the Prophets had not such enemies then as the Priests neither sought they confirmation of their offices unto which God had called them Neither are miracles necessary in extraordinary calling as is manifest by examples yea Paul in evidencing his calling speaks not of miracles that he had wrought but of the fruits of his preaching the which wee also may say of so many Nations and Provinces which have received the Gospel by our preaching nor can there be a greater confirmation of any Ministery seeing the power of God is manifest in us which neither imprisonment nor banishment nor fire could hinder Espenseus said Bring mee one example in those 1500. years like to yours All things said Beza are not written that have been done and however it hath been it followes not that our calling is not manifest enough and set forth from God in his due time He is not now bringing a new Gospel but restoring the old which was sufficiently confirmed before and now by a singular way he hath caused his light to shine He spake also of traditions but was oft interrupted by Xainctius and the Cardinal fearing that his incivility were checked by the Queen would end the controversy as if the question had been sufficiently cleared and the Sorbonists spoke as if the victory had been on their side Then the Cardinal said in the name of the Prelates that they would proceed no further unless the question of the Sacrament were handled and then he asks the Ministers Whether they do embrance the Augustan Confession Here he playd the fox for if they denied
and ye all should further and help us Ca. 4. He admonisheth Bishops especially to teach their people both by life and doctrine both by themselves and them who are under them as they will answer in their accounts at the great day Can. 17. The Bishop of the first See should not be called the Prince of Priests or the highest Priest or any such title but only the Bishop of the first See Can. 4â— None can lay another foundation save that which is layed which is Christ Jesus whosoever therefore in the love of God and of his neighbour keepeth the certainty of faith which is in Christ Jesus he hath laid the same Jesus Christ the Son of God and Man to be his foundation it is to be hoped therefore that where Christ is the foundation the edifice of good works will follow In a word if his medling with Italy and his advancing His Conversation the Pope for confirming that which he had taken can be excused he was unto all Princes a patern of magnificence zeal in religion learning eloquence temperance prudence moderation c. Alcwin contra Elipant lib. 1. saith Charls was a Catholick in faith a King in power a High-Priest in preaching a Judge in equity a Philosopher in liberal studies famous in manners and excellent in all honesty he was never served at Table with more then four dishes at once his exercise was hunting and reading of Histories Pet. Mexia In the year 813. Crunus Duke of Bulgaria pursued his Victory and fought once with Michael Rangabis a worshipper of Images and at the second alarm he did renounce his Crown and Leo Armenius General of the Army was declared Emperour he slue Crunus in Battel and returned home with Triumph Thereafter he had peace he threw down Images and banished the Patriarch Nicephorus a worshipper of Images and many more Zonar 3. LEWES the Godly confirmeth the peace with Leo Armenius and Lewes his troubles had Wars in Datia whence he was necessitated to return to redress some accidents at home and he easily calmed them by means of his Nephew Bernard In the year 818. the same Bernard rebelled against his Uncle and claimed the Crown of France because he was the son of the eldest brother but he was soon taken captive his eys were picked out he was sent Prisoner into France and his Kingdom was given to Lotharius the Emperour's son At that time Lewes confirmed the Donation of King Pipin and of Charls unto the Church of Rome without making mention of any former right as may be seen in the words of the Donation in Volaterran and Gratian. Yet he gave not over the City of Rome for Platina in Serg. 2. sheweth that Rome was allotted unto Lotharius when the Empire was divided again and Thegan chorepi Trevir writing of the same Lewes saith It was appointed that according to former custom some should be sent from the Emperour to Rome who having the authority of Judges should do justice to all the people and accordingly Legates were sent to Rome to judge Pope Paschalis who was challenged of murther Io. Lampad in Mellif Lewes caused the Bible to be translated into the Saxon language Though he was religious and studious of peace yet he was not free from conspiracy he had advanced many persons unto high honours and as Crantz in Saxon. lib. 2. cap. 25. for their wickedness which he had certainly tried he cast them down again they therefore did devise many things against him and drew his own sons Lotharius Pipin and Lewes on their side under pretext that the Emperour did affect his youngest son by his present wife more then them They did so prevail that the Emperour was deposed and Lotharius was declared Emperour who shut his father into a Monastery and his young son Charls Many who were loyal would have taken Arms for his relief but he did forbid them Hugobert Bishop of Lions and Bernard Bishop of Vienna and many other Bishops took part with the sons because he would have restrained their pomp and pride but they made pretence that he had married Judith within degrees forbidden by the Pope Also Pope Gregory the IV. hateth him because he was an ememy of Images nevertheless he came into France under pretence to appease the troubles But as Morn in Myster ex Chronic. Dtonys and others testifie to kindle the coals he sought that both parties would submit unto his arbitrement They who were on the Emperour's side were suspicious of deceit and would not submit but said to the Pope If thou come to excommunicate us thou shalt return excommunicated Vsser de Eccles stat cap. 1. Crantz loc cit saith When the sons had examined the cause of this stir they found the innocency His restoration of their father and restored him unto his Empire and he being the meekest of all mortals did readily forgive them and made Lotharius partner of the Empire with him but he dealt more severely with the Bishops they fled into Italy nor could the authority of the Pope help them only who did most humbly confess their offence were pardoned About that time a huge multitude of Sarazens entred into Italy took Rome and made Saint Peter's Church a stable for their horses and wasted all Thuscia burning Houses and Churches when they heard of the Lombards coming against them they made hast away with much spoil with infinite number of Captives as also they spoiled Sicily Michael the Stutterer conspired against Leo Armenius in his 7 year and killed him he slue some Bishops and banished others who worshipped images His son Theophylus was answerable to his name he punisheth not only the worshippers but the makers of Images In the year 824. he sent unto Lewes desiring the determination of the French Church concerning Images and intreating that he would interpone his authority with the Pope in that matter The Emperour called a Synod at Paris of which is mention in the end of Century 8. and he sent Jeremia Bishop of Senone and Jonas Bishop of Orleance unto Pope Eugenius who did ask By what place of Scripture he could prove it lawfull to worship images He answereth They are arrogant who dare ask such questions Ph. Morn in Myster ex Synod Paris sub Ludo. Lothar Pe. Mexia writeth that these three most famous heads of Europe died within the space of four daies Theophylus Lewes and Pope Gregoryths IV. An. 840. Lewes before his death divided his Kingdomes and sought not the consent of the Pope 4. LOTHARIUS the eldest son of Lewes succeeded unto his father The Empire is divided and weakned with common consent except of his brethren Charls and Lewes for they took it ill that he should have both France and Italy and they be inclosed in Bojaria and Aquitania so they force their brother unto a new division Lewes became King of Germany and had Hungary Bohemia Saxony Moravia Frisia Bojaria c. Charls was King of France except
Provence or Narbone and Lorain and a part of Burgundy which with Italy and the Title of Emperour appartaineth to Lotharius Platin. in Serg. Sigonius de reg Ital. lib. 5. addeth As much as was taken from the power of France so much the more waxed the power and liberty of the Italians that is the Popes For before Lotharius was crowned the people and clergy of Rome did chuse and consecrate Pope Sergius the II. not respecting the consent of the Emperour and some Cities in Italy were talking that they would be no more in subjection unto French blood Then Lotharius designeth his son Lewes for his successour and went together unto Rome On the way he exerceth security on some Cities who had made shew of Rebellion when he approached unto Rome the Citizens came forth to meet him after them came the Priests with their Crucifixes and sing Blessed is he who cometh in the name of the Lord Hosanna in the most high and they convoy him unto the steps of Saint Peter where Pope Sergius was waiting they kissed each other Nauclerus and Platina say no more of their courtesie Sigonius saith Lotharius kissed his holy foot but this is falsly added for Baronius would not have omitted that particular who saith ad An. 844. ex Anastas They embraced one another and the King held the Pope's right hand they went together unto the Silver-gate Then said Sergius If thou comest in peace and for the utility of the Christian Common-Wealth and not for rapine come in but if thou be otherwise minded remember that thou hast above thee a revenger of all wickedness Platin. The Emperor biddeth him to be of good courage and so they went forward They sate down on their knees and gave thanks unto God and Saint Peter that no harm was for they were afraid that the Emperour would have done there as he had done by the way After eight daies Sergius declared Lotharius King of Italy anointed him and put the Crown upon his head The Sarazens were glad that the Empire was divided and entring into Italy they took Barri and other Cities which they kept 30. years Lotharius had no Martial spirit and being weary of government he divided the Empire again To his second son Lotharius he gave that part of France which from his name was called Lotharingia or Lorain to his youngest son Charls he gave Provence and Languedoc and to his eldest son Lewes he gave Italy with A decay of Discipline in the Church the Title of Emperour together with this charge that because the discipline of the Church which was so well prescribed by his father and grand-father was now failed therefore so soon as he could have peace he should assemble the Nobility and Clergy and by his authority restore the same unto its former integrity Io Lampad in Mellif and he did impute his infelicity unto his own iniquity and with sorrow did remember his attempts against his father he entred into a Monastery and died An. 855. Pet. Mexia Theodora the Widow of Theophilus governed the Eastern Empire 14. years she set up Images and restored the Bishops and others whom her husband had banished or imprisoned Her son Michael coming to age closed her in a Monastery Zonar He threatned the Pope that he would come and cast down Rome if he did not cast Images out of the Churches he was the only Prince that durst give Battel unto the Sarazens in Italy but his Captain was overthrown by them After this Battel they raised a greater Army and had made a prey of Italy if God had not by a stormy wind drowned their Navy except a few ships which returned to Affrick They repaired their forces and return the third time they wast Italy and besiege Rome till Pope Leo gave them Battel as followeth After Michael succeeded his Uncle Michael Bardas 5. LEWES the II. had only the Kingdom of Italy with the Title of Emperour Weak in power and magnanimous and had his manure now at Pavia then at Millan but oftest at Rome in the Palace of Saint Peter and the Pope lodged at S. Apostolos Continuator Eutropij who lived at that time addeth Because this Emperour dwelt in Italy he exerced the more authority having in the City prudent men who knew the priviledges of the old Emperours and did intimate unto him that he should recover the ancient authority He entred with Arms into the lands of Benevento and sought to bring all the bounds of Italy under his command he expelled the Sarazens out of Barri When he returned to Rome the Pope gave him to understand that he did not sufficiently account of his Supremacy The Emperour sent him answer that he should not trouble himself seeing according to ancient Canons no Prelate can excommunicate a Bishop without consent of a Synod and the calling of Synods is in the power of the Emperour and not of the Pope When the Pope heard such an answer he went into Saint Peters and intreated the Emperour gently thenceforth they were more familiar and the Emperour's Court continued at Rome untill his death Lotharius King of Lorain died without succession An. 876. Basilius a man of mean birth but advanced by the Emperour Michael Bardas even to be partner of the Empire slue his Master and became Emperour alone His entring did not look well yet he relieved the Subjects of some Taxes he drove the Sarazens out of Slavonia and Dalmatia with the help of the Venetians and also out of Candy by his Captain and vexed them in Asia 6. CHARLES the Bald King of France and Lewes King of Germany Contest for the Empire strove for the Empire the one for his age and the other for his place seeing the Empire had been annexed to the Crown of France They went towards Rome Charls preveneth his brother and having agreed with Pope John the IX was crowned Lewes made many vows that he would take both Empire and Kingdom from him but was arrested with sickness at Franckford There he divided his Kingdom amongst his three sons to Lewes he gave Saxony Turingia Frisia and the Provinces within them with the Title King of East-France To Carloman he gave Bojaria Austria Bohem and Moravia with the Title of King of Bavaria To the third son Charls he gave Suevia Franconia with some parts of Lorain which he had taken after the death of Lotharius with the Title of King of Germany The Emperour thought to have catched advantage by this division and made speed against them but the brethren held together and caused him to return with shame The Sarazens entred again into Italy and besieged Capua Pope John advertiseth the Emperour and he expelleth them In the mean time his Nephews prepare against him and he returning to meet them was poisoned by a Jew his Physitian and died at Mantua in the third year of his reign 7. CHARLES the Fat King of Germany strove for the Empire Another contest for it and was crowned by
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
This Act is to be expounded by another following in the Councel at Cabilon And the Fathers protest that if it seem they have passed bounds in admonishing his clemency the Act be amended Ca. 8. We will that Bishops have power to provide rule govern and dispense Spiritual and Ecclesiastical things according to the authority of Canons and that Laicks be obedient unto Bishops in their ministry to rule the Churches of God to defend widows and fatherless And that Bishops should consent unto Counts and Judges to do justice and that just Laws be not corrupted by lies false witness false oaths or rewards Ca. 10. We decree that there be a distinction between them which are said to have left the World and them who yet follow it It is therefore provided by a Law of the Fathers that who are separated from the secular life should abstain from worldly pleasures as that they be not present at games nor unhonest and filthy bankets Jerom ad Nepotian saith We should love the houses of all Christians as our own but so that they may know us rather for comforters in their griefs then feasters in their joviality let them not be Usurers nor seekers of filthy gain nor exerce any fraud let them fly the love of money as the mother of many evils let them leave secular offices and affairs let them not ascend the steps of honour ambitiously let them not take gifts for the benefits of Divine medicine beware of guile and oaths fly envy hatred and back-biting nor walk with wandring eys with unstable and wanton tongues or proud carriage but let them shew forth the shamefacedness of their minds in simple habit and conversation let them altogether abhor the filthiness of words as well as of deeds eschue the frequent visitations of widows and virgins and no way haunt the houses of women let them indeavour alwaies to keep the chastity of an undefiled body giving due obedience unto their Superiours Lastly let them be diligent in teaching and reading in Hymns and Psalms continually They who give themselves to be servants in God's worship should be such that all that while they study to knowledge they may administer doctrine unto the people Ca. 11. Abbots and Monks are ordained to conform their lives unto the rule of Benedict even as they have promised Ca. 12. Monks are forbidden to go out of their Monasteries unless upon necessity and with leave of their Abbot Ca. 16. To leave the world is to resist the pleasures of the world as Paul saith Who use the World as if they used it not Ca. 17. We who have left the World should wholly observe this that we have spiritual armour and forsake secular armour nor may we stay the Laity from bearing weapons because it is an old custom Ca. 24. We ordain that fasting be kept four times a year by all men that is the first week of March and all should come unto the Church on the fourth sixth and Sabboth daies the second week of June on the same daies and let all fast untill the ninth hour or third hour after noon likewise the third week of September and the whole week before Christ's nativity Ca. 35. If any shall proudly contemn the Fasts and will not keep them with other Christians it is ordained in the Gangrene Councel that he shall be accursed untill he profess amendment Ca. 38. We command that Tithes be alwaies payed which God hath commanded to be given unto him lest if any one hold from God his due God take away his necessaries from him for his sin Ca. 44. Let the people be alwaies admonished to make their Oblations in the Church for this is a soverain remedy for their own souls and the souls of theirs Ca. 45. Let Priests admonish the people alwaies to learn their Creed which is the sum of faith and the Lord's prayer and we will that they be condignly censured which contemn to learn these two and therefore they should send their children unto a School or Monastery or to a Priest that they may learn the Catholick faith and the Lord's prayer that they may be able to teach others at home and who cannot otherwise let him learn them in his own language 2. In the Councel at Worms is first a Confession of faith which is a plain and sound exposition of the Creed of the Apostles and no mention in it of Christ's descending into Hell Ca. 1. None should presume to make chrism but the Bishop Ca. 4. Let no Church be consecrated untill the Bishop receive the gift of the Church confirmed by Charter and sufficient means for him who shall serve in it Ca. 8. Of the Revenues of the Church and Offerings of the Beleevers let four portions be made one for the Bishop another to the Clarks for their service a third for the poor and strangers and the fourth to be kept for the Fabrick of the Church Ca. 10. All Clarks are forbidden to lie with their wives upon pain of deposition Ca. 17. Let no Bishop Priest nor Deacon have Dogs for hunting nor Hawks Ca. 25. Let Pennance be injoined unto Penitents at the pleasure of the Priests according to the difference of faults and quality of time persons places age sighs and affection of offenders Ca. 32. All Christians are forbidden to marry any of their kindred so far as can be known Ca. 35. Women who cause themselves to make abortion should without all doubt be punished as murtherers but who in their sleep do smother their babes we should judge more easily of them because they have fallen into this mischance unwillingly Ca. 41. Who continue in malice and envy after they are admonished by the Priest should be excommunicated Ca. 51. Unto each Church a manse should be given free from all service and the Priests should give no service but Ecclesiastical for Tithes for the peoples oblations alterages Church-yards but if they have any other thing let them pay dues unto their Superiours Ca. 51. When means may be had at the sight of the Bishop let every Church have their own Presbyter Ca. 52. If a Church be new built in a Village let the Tithes of that Village be payed unto that Church Ca. 61. When witnesses cannot be had to testifie of the certainty that an Infant was baptized nor themselves can shew that they were baptized without all scruple they may be baptized Our neighbours the Mores advise us to do so because they redeem many such from the Barbarians 3. In the first words of the Councel at Rhemes An. 815 it is said expressly This is assembled by the Emperour after the manner of ancient Emperours Here the Epistles and Gospels were read for information of Deacons Ca. 6. The Missals were examined for information of Priests Ca. 9. The rules of Benedict were read for reformation of Monks Ca. 10. Liber Pastorales of Gregory was read for reformation of Pastours Ca. 11. Divers Sentences of several Fathers were read that both Prelates
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
assured that this is the mind of Theophylact because for confirmation he adds The Lord said The bread that I will give you is my flesh and on these words in Ioh. 6. he saith Note well that the bread which is eaten by us in the Sacrament is not only some figuration of the Lord's flesh but the same flesh of the Lord for he said not The bread that I will give is a figure of my flesh but it is my flesh for by mysterious words it is transformed by mystical blessing and accession of the Holy Ghost into the Lord's flesh And at the words Vnless ye eat the flesh of the Son of man he addeth When we hear unless ye eat the flesh of the Son of man ye shall not have life we must in taking the Divine mysteries or Sacrament hold undoubted faith and not ask what way for the natural man that is who follows human and natural thoughts is not capable of spiritual things which are above nature and so he understandeth not the spiritual eating of the Lord's flesh of which they who are not partakers are not partakers of eternal life because they have not received Iesus who is eternal life for it is not the flesh of a meer man but of God and is able to Deifie us to wit being united unto the God-head That flesh is also verily food because it indureth not for a little time nor can be corrupted as corruptible food but it is a help unto eternal life In these his words we see that he speaks not absolutely as he did seem to speak on Matthew but as he spoke on Mark The bread is not only some figuration and then he saith It is transformed by mystical blessing and accession of the Holy Ghost And then he saith In taking the Divine mysteries we must hold undoubted faith then they who have not faith undoubted cannot eat that mysterious Sacrament And we must not ask what way to wit as they do now whether the substance of the bread be turned into the substance of Christ's body or whether the substance of the bread is turned to nothing and Christ's body comes into the form of the bread or c. Theophylact is far from asserting any of these waies And when he saith That flesh is verily food because it indureth not for a little time nor can be corrupted he speaks not of the visible bread which experience teacheth to be corruptible but he speaks of the Lord's flesh which we receive by faith In a word then Theophylact speaks nothing of transubstantiation but rather against it and the Papists delude themselves and abuse his words A fourth thing they object out of Theophylact that he asserts the Primacy of Peter when he saith on Joh. 21 He who durst not ask concerning the Traitour but did commit the question unto another now the government of all is concredited unto him And on the margine Porsena addeth Praefectura omnium Petro tributa and it follows as if Christ were saying unto Peter Now I bring thee forth that thou mayest govern the world and follow me and on the margine Praeest Petrus orbi But to expound these words as if Peter were the only governour of the World and the government of the World were wholly concredited unto Peter alone is far contrary unto the words and mind of Theophylact as we have heard from him on Gal. 2. where he asserteth that Paul was equal unto him and on Matth. 16 where he asserteth that all the Apostles were of equal authority Peter therefore was a governour of the world but not the only governour for all the Apostles were as much governours as he in respect of power since the power was given unto them all with one and the same words as Theophylact asserts and whatsoever power they had yet they had no civil power because as we have heard from Theophylact on Rom. 13. all souls even Apostles must be subject unto the Civil Magistrate Neither do the words of Porsena insinuate so much as they would have for Praefectura and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a subordinate power and a little jurisdiction yea and for the most part a conjunct power as Praefectus urbis which at Rome were two conjunct and subordinate unto the power of the former So this is all the power which they can bring unto Peter from the words of Theophylact and we may see how in many particulars he differeth from the Tenets of the Romish Church and favoureth them not in the main things wherein they pretend to have his consent 4. Radulph a Benedictine of Flaviak in this Century writ 20 books on Leviticus and 14 books on the Epistles of Paul as witnesseth Gesner In the Preface on Levit. he saith Although it should move us not a little to beleeve that the world was contrary unto the faith and now is subject unto the faith and that the faith was declared by so many miracles and testified by the blood of so many Martyrs yet the singular ground of faith is in the Scriptures when it is clearly seen to be fulfilled in our daies which we know was prefigured and foretold so many years by the Sacraments of the Fathers and Oracles of the Prophets Here by the way note that not only Radulph but many others of the more ancient Fathers do use the word Sacrament for the rites of religion yea and for mysteries and very largely or homonymously Lib. 1. cap. 1. Our Lord Jesus Christ is our Altar because we lay our oblation on him for if we do any good thing we hope that by him it shall be accepted of the Father and therefore the Apostle Peter saith Offering spiritual sacrifices acceptable unto God through Jesus Christ ..... The authority of the Holy Scripture doth furnish unto us matter of holy thoughts Ibid. Scarcely can any good work be perfected without admission of some sin it is therefore to be feared lest when the reward of perfect devotion is expected the punishment of our guiltiness be required of us Lib. 2. cap. 2. That Angel is none other but our greatest High-Priest of whom we speak to wit he was sent by the Father unto men and sent again from men unto the Father to plead the causes of men before the Father he being the Mediatour of God and men Ibid. cap. 4 Whatsoever man can do for himself were no way sufficient to obtain forgiveness unless the immaculate sacrifice of that Just one did commend the repentance of sinners Lib. 5. cap. 3 When ye do any good thing ascribe not the very affection of godliness unto you as if ye could do it of your self for it is God which worketh in us at his good pleasure both to will and to perfect ..... he who ascribeth grace unto himself must necessarily lose grace for which he was not thankfull Lib. 6. cap. 3. He dieth who discovereth his head because while he expects salvation another way then by the grace of Christ he doth
predestinate only Son On Cap. 12. Our mind is renewed by the exercises of godliness and meditation of God's word and understanding of his law and how much one makes progress from reading the Scriptures and how much his understanding doth highly ascend in so much he is a new man and daily becomes more and more new On Gal. 3. It must needs be that beleevers are saved by only faith on Christ On Phil. 3. Because ye are perfect in faith ye are perfect in conversation placing your hope in the only faith of Christ and walking in a heavenly conversation Catal. test ver lib. 11. 8. The Danes had received the Christian faith about the year 750 by the Conversion of some Nations preaching of Heridag but liberty of religion continued among them some were Christians and some were Heathens all did acknowledge that Christ is God but the Heathens said that other Gods were more ancient and of more power Alb. Crantz in Saxon. lib. 3. cap. 25. sheweth that they rebelled against the Emperour Otho the I. and in the end he and they did agree that the Danes should accept Bishops thorow all their Country and they were the more easily induced hereunto because their King Harald being the son of a Christian Tira a daughter of the King of England was baptized and at this time the Queen Gunhilda and her son Zueno with a great many of the Nobility received the faith and were baptized Otho was present at the baptism of the Prince and called him Zuenotto Harald continued faithfull unto death but Zuenotto did forsake the faith in his fathers life time yet afterward he imbraced it again When Otho had so agreed with the Danes he turned against their neighbours the Wandals At that time Wagrii Winuli Obotriti and Polabi were dwelling along the Coast of the German sea all under one name and language called Wandali His father had subdued them but when they rebelled Otho forced them unto obedience to pay tribute and to accept the Christian religion then inumerable people were baptized and Churches were built thorow Wandalia but they abode not constant untill the daies of Otho the III. and he made Magdeburgh or Virginopolis the first Bishop-seat of the Wandals Likewise Otho the I. sent Aldebert to preach the faith unto the Pruteni and other barbarous people Northwards where the holy man was Crowned with Martyrdom saith Theod. Ã Niem About the year 965 the Polonians received the Christian faith their King Miecislaus was baptized and at his command the idols were broken down and he crected two Arch-Bishopricks and nine Bishopricks Io. Pappus in histor convers gent. About the year 966. Pilgrin Bishop of Patavium and Wolfgang Bishop of Ratisbona went into Hungary to establish religion under King Diezo the father of Stephen of whom it follows to speak in the next Century About the year 988. Vladomir Duke of Russia married Anna sister of the Eastern Emperour Basilius and was baptized at Constantinople and returning home he established the Christian religion according to the discipline and rites of the Greeks thorow his Dominions Io. Pappus ibid. Fascic temp hereupon hath this observation So so while one Nation falleth another riseth that no Nation may glory before the Father of lights CHAP. IV. Of BRITAIN 1. ABout the year 901. Edward the elder King of England expelled the The power of Law-making belongs to the King and not to the Pope Danes out of Essex Mercia and Northumberland At that time the authority of investing Bishops and other Ecclesiastical Benefices as also of prescribing Laws unto Church men as well as to the Laity was in the power of the King and not of the Pope as is evident both by the Laws of Alfred King of England and Guthurn the Danish King of Northumberland and by the election of seven Bishops and the division of five Diocies into ten in one Synod by authority of this Edward as is at length in Sir Hen. Spelman Concil but the Pope would be medling in such matters by way of confirmation Nevertheless the Pope's authority did not derogate from Kings or Princes their power of ruling all matters both Ecclesiastical and Civil within their own Dominions The like is seen in the Laws of his son Ethelstan as is written loc cit and by M. Fox in Act. monime thus I Ethelstan King by advice of Vifelm my Arch-Bishop and of other Bishops command all the Prelates of my Kingdom in the name of our Lord and of all the Saints that first of all they out of my own things pay the Tithes unto God as well of the living Beasts as of the Corns of the ground and the Bishops do the like in their property and the Elder-men .... This I will that Bishops and other head-men declare the same unto such as be under their subjection and that it â—e accomplished before the term of Saint John Baptist Let us remember what Jacob said unto the Lord ..... Seeing by this Law I have bountifully bestowed on you all things belonging unto you take ye heed unto your selves and to them whom ye ought to admonish that none of you transgress against God nor me .... Every Bishop should promote all righteousness both of God and the word c. He ordained that in every Burrough all measures and weights should be confirmed by the Bishop's advice and testimony Spelman in Concil pag. 405. In pag. 411. Hoel King of Wales made a Law that no Church-man should be a Judge in Civil affairs 2. In the year 913. Constantine the III. King of Scots gave unto Malcolm A circumstance is changed in the succession of the Scottish Kings the son of Donald the V. the Lands of Cumberland and Westmerland as unto the appearing successour of the Crown hereby making a preparative that these Lands were given by the King unto him which should be next King as afterwards the successour of the Empire was installed King of the Romans prejudging the liberty of suffrages Here by the way it is to be marked that from the first King Fergusius untill Kenneth the III. the King of Scots was by election from among only them of the Blood Royal. In the daies of King Constantine Ethelstan King of England made invasion upon these lands and did so great harm unto the Scots that the King renounced the Crown and would live a Monkish life at Saint Andrews amongst the Culdees Edmund King of England being pestered by the Danes made a League with Malcolm An. 945. and restored the above-named Lands upon condition that the Heir of the Crown should acknowledge the King of England to be Supream Lord of Cumberland and Westmerland even as afterwards the King of England did unto the French King for Normandy c. This designation of a successour was occasion of great troubles for Kenneth the III. made Malcolm the son of King Duffus Governour of those Lands and afterwards he would have preferred his own son unto the Crown but the
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
Princes and they will sit as Monarchs now they give Laws concerning Civil things they do raise seditions and depose Princes now they lead Armies and impose Taxes now they have no care of religion unless some witness of the Truth dare open his mouth against the waxing errours or unless some ceremonies serve for advancing the Papal grandure or seem expedient to draw money unto their See as will be manifest especially after the year 1070. 2. HENRY the II. Duke of Bavier and Nephew of Otho the I. was chosen Bishops are States-men Emperour by the Princes Electours according to their new authority An. 1002. This was the first time that Bishops had a voice in the election of the Emperour and hence it came that they sit in the Imperial Diet and in some other Nations Bishops are Parliamentary Lords Henry was so distracted with wars against Robert King of France and then against Bodislaus King of Bohemia for the space of 10. years that he could not go to Rome After his Coronation there he conquered Calabria and Pulia unto the Empire from the Calisti that is the Deputies of the Greek Empire Shortly thereafter the Normans entred into Pulia and were partners with the Greeks against the Germans and thereafter became Lords of both Sicilies Henry gave his sister in marriage unto Stephen King of Hungary on condition that he would be a Christian He held a Synod at Frankford of which Dithmar lib. 6. and after him Ph. Mornay in Myster say A general Synod is assembled at Frankford and visited by all the Bishops on this side of the Alps Willegisus was Moderator and no word of the Pope In the year 1024. Henry fell sick and intreated the Electours that they would chuse Conrade Duke of Suevia or Franconia to be his Successour The two brothers Basilius and Constantine had now reigned 50. years together but Basilius was the worthier and had the greatest sway and died three years before Constantine who then did reign vitiously and before his death he ordained his son-in-law Romanus Argyropolus to be his Successour 3. CONRADE the II. was pronepnoy of Conrade the I. He was called Emperour and was not chosen for two years thereafter because of discord among the Electours and then were sundry Competitours as Conon Uncle of the late Henry And many did claim liberty upon occasion of the interreign He calmed all these troubles by his prudence and without blood-shed He went into Italy with a great Army and subdued Millain and at Rome was Crowned by Pope John the XXI with great applause of the people When he returned into Germany he was necessitated to go back into Italy because several Cities did revolt he inflicted severe punishments on the offenders and arriving at Rome he releeved Pope Benedict as followeth Then he did visit all the Lands of Italy belonging unto the Empire or Church without resistance and returned with Triumph into Germany where he thought to live in Peace but within few daies he died An. 1040. Romanus proved a most valiant Prince at first but following the waies of covetousness he was hated in the sixth year of his Reign his wife Zoë procured his death that she might marry Michael Calaphatus he ruled the Empire 7. years and defended it valiantly against the Sarazens in Asia in Syria and on the frontiers of Phoenicia After him Zoë married a fourth husband Constantine Monomachus he was a vitious man and the Sarazens prevailed in Asia the less After him and the death of Zoë her sister Theodora reigned two years so happily that great lamentation was for her death After her within three years were three Emperours to wit Theodora had named an old man Michael Stratiotes Isaac Comnenus rebelled against him and the people receive him but he was taken away by death and when he was sick he named Constantine Duca 4. HENRY the III. called The Black was chosen Successour to his father not without difficulty for the Pope and some Electors did alledge it is dangerous if the son did succeed unto his father but they yeeld for his valour He purchased great honour in subduing the King of Bohemia the Duke of Lorain and in restoring Peter King of Hungary against an usurper Andrew In his time were many Popes of no authority and their lands were taken by others without resistance Henry had wars with Henry King of France to him the Emperour presented to decide the controversie hand to hand that no more innocent blood might be spilt at a parley they do agree In the end of his Reign God sent on the earth for the sins of men famine sword and pestilence The Emperour through heaviness contracts sickness and caused the Electours to swear unto his son not yet baptized as King of the Romans and he died An. 1057. In Greece Constantine was so hated for covetousness that the Subjects would not make resistance against the Infidels conquering many Towns in Asia he died in his 7. year His sons were young and the Empress Eudocia took upon her the government Because the Infidels prevailed the Princes caused her to take Romanus Diogenes for her husband he proclaimed himself Emperour and went against the Sarazens and after divers chances was taken An. 1072. Axan the Sultan laid him at the foot of his Throne and stepped up and down upon his body and thereafter sent him home with promises of mutual alliance between their children The Greeks judge him unworthy of the Empire and Crowned Michael son of Duca He picked out the eys of Diogenes and made him a Monk The Turks still do prevail in the Eastern parts of the Empire therefore Michael was deposed in the 7. year and Nicephorus an old man was chosen Alexius Comnenus Michael's brother thrust him forth and reigned 27. years 5. HENRY the IV. was chosen successour to his father because he was so young and there was peace in the Empire the government was committed unto his mother Agnes by consent But the Princes began to be weary of a How to deal with the Popes womans government and would have him to take the power into his own hand while he was but young and then all was done as the Princes would but when he came to riper years he ranversed many of their deeds Vita Henr. in fascic rer On the other side they were offended and began rebellious attempts so that he was forced to take up Arms and especially against the Saxons He was neither unlearned nor peevish yet had so bad luck that whosoever took up Arms against him was thought to do religiously Guil. Malmsb. de gest Angl. lib. 3. He was given to venery but otherwise was wife religious eloquent liberal to the poor and would not willingly be subject unto any power He had continual jars and wars with the Popes through the wicked pride of Hildebrand By the way Princes may learn how to deal with the Popes he that stands in aw of their curse shall be a slave to their
Primatus Papae par 3. The Emperour came into Italy and as Platin. saith compelled these three most ugly Monsters to renounce their Papacies and then was chosen Swidiger Bishop of Bamberg or Clemens the II. Benedict escaped by flight Gregory and Hildebrand were sent Prisoners into Germany where the Pope died and Hildebrand obtained liberty to return and because Sylvester was made Pope without ambition he was permitted to return into his Bishoprick Ph. Morn in Myster iniqu ex Leo Ostien c. writeth so that for these things done so happily and so Canonically the Romans gave unto this Henry the honour of Patriciatus as of old unto Charls the Great and with the Diadem of the Empire they ordained such a Chain of Gold Platina saith this Gregory was killed in the Church of Saint Peter by the fall of a stone and was buried there not without opinion of holiness But how doth this agree with what he and others have said before Onuphrius in Annotat. in Platin. expressly contradicts him and saith he died at Cluniak whither he was sent by the Emperour Neither do they agree in the space of his sitting 9. CLEMENS the II. being confirmed a Synod was held and an Act was made that the Bishop of Rome should not be chosen without the knowledge and confirmation of the Emperour This constitution was conform to ancient practice and it was then judged necessary for tranquility in time coming seeing as Platina saith every factious or potent man yea even some of base degree by corrupt suffrages attained to so high dignity Nevertheless the Cardinals would not suffer it to stand but presently did despise it by subtile and open practice Likewise the Romans did swear in the same Synod that they should not intermeddle with the election of the Bishop but as the assent of the Emperour should concur Nevertheless the Emperour was no sooner gone but contrary to their Oath and Act made thereupon even within nine months they poisoned the Pope which some impute unto his next successour Platin and some unto Bruzate who is said to have poisoned six Popes within 31. years Car. Benno 10. DAMASUS the II. starteth up neither by consent of the people nor Clergy for every ambitious man then could climb into Saint Peter's Chair saith Platin. But others say when Clemens was poisoned they did set up Benedict again and the Emperour caused this Damasus to be set up who was Bishop of Brixia hereunto Onuphrius seemed to agree for in Annotat. in Platin at Clemens II. he saith expressly that the four next Popes were chosen by the authority of the Emperour and proved it by instances So Fascic tempor saith Henry the III. deposed five Popes and set up the sixth Damasus escaped not Brazutus cup 35. daies Now we come saith Onuphr loc cit out of most obscure darkness and all things shall be more clear Then was great contention at Rome for the Papal Seat wherefore the Romans by advice of the Cardinals sent unto the Emperour desiring to give them a Bishop who was Benno Count of Etisheim and Bishop of Tullensis or Leo the IX being verily an Ass since among the Bishops of Germany none other would come amongst the enchanters of Rome Crantz in Saxon. When he was coming in his Pontificals toward Rome the Abbot of Cluniak met him and he with Hildebrand which then had leave to return with the Pope began to chide him for taking his authority from the Emperour and not from the Clergy as others had done before The simple man was perswaded to change his habit whereby he conquered the consent of others and was elected 11. LEO the IX by perswasion of Hildebrand and Theophylact took up Arms and went in person against the Normans prevailing in Sicily and by these two remaining alwaies with him was betraied and delivered into the hands of Duke Gisulph who said unto him Peter put up thy sword and so sent him away well accompanied unto Rome There he could not live peaceably and so he went into Germany Whilest he was with the Emperour in The Pope is resisted by a Bishop Worms on Christmas day Lambert the sub-Deacon read the Epistle after their own manner the Pope sent unto him and commanded him to read in the Roman manner Lambert would not change Wherefore the Pope with a loud voice deposed him from his Office and commanded him to depart Luithpold Arch Bishop of Mentz went from the Altar and would not proceed untill the sub-Deacon were restored because Worms was within his jurisdiction and the man should not be deposed in his presence without his consent The Pope restored him again and so they went on Crantz in Saxon. lib. 4. cap. 45. commendeth the Pope for equanimity and the Bishop for maintaining his own jurisdiction In a Synod at Mentz was the Pope the Emperour and 130. Bishops It was ordained there That no Clark should follow Dogs or Hawks in hunting nor deal in civil business None should be admitted a Monk till he came to perfect age and by his free-will Naucler generat 36. And Crantz li cit cap. 43. saith more The Pope was President Sibico Bishop of Spira was accused of adultry and was purged by examination of the Sacrifice And there also the heresie of simony and of Priests marriage was condemned He returned unto Rome and on a day as Naucler A lying miracle writes he saw a Leper at his gate he commanded to take him in and to lay him in his own bed the next day when he sent to visit him no man was there Whereby they understood that Christ was come to visit the Holy Father With such lying miracles were they wont to deceive the World often but for the most part I omit such When he had sate 5. years he was poisoned by Brazut An. 1054. Then the Romans partly reverencing the authority of the Emperour and partly judging none at Rome worthy of that honour sent Hildebrand in the name of the Clergy and People unto the Emperour to give them a Bishop Ph. Mornay in Myster ex Sigon de regn Ital. lib. 8. but Platina saith only They did so lest they might seem to attempt against their Oath Car. Benno saith Hildebrand did oft run from Rome unto the Emperour and back again without the advice of the Church and if any other was named Pope with speed Brazut gave him a cup of poison 12. VICTOR the II. was sent In a Synod at Florence he deprived many Priests for that which they called simony and Nicolaitanism He sate 2. years and was poisoned 13. STEPHEN the IX was elected by the Clergy and People not awaiting the Emperour's nomination for he was young Now this Pope accused the defunct Emperour Henry the III. of Heresie that he had diminished the authority of the Church or if ye will have it more plainly had restrained the pride of the Popes But when he begun to speak of seeking confirmation from the Emperour the cup of Brazut
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
unto Philip King of France requiring him to go into the holy Land when the Bishop saw no appearance of obedience he threatened the King that the Pope would deprive him of his Kingdom Wherefore the Bishop was charged of arrogancy and treason and cast into prison The Pope sent another and commanded the King to set the Bishop at liberty and to take voyage into the East against the Infidels and not to meddle with the tenths of the Clergy Philip answered His difficulties at home did both hinder him from going into the East and brought a necessity of Subsidy from the Clergy and he was willing to dismiss the Bishop The Legate said You know not the Pope's authority which is not onely the Father of all Christian souls but Lord and Prince in temporal things and therefore by that authority I do excommunicate thee and I declare thee unworthy to reign and thy Realm forefeited unto the Church of Rome And he did acquit all French from their oath of obedience unto Philip and he disannulled all indulgences grants and priviledges that had been granted by any of his Predecessors unto any King of France I. de Secres Then Philip by advice of his Councel did cause it to be proclaimed That none of his subjects go unto Rome nor send money thither and he bestowed vacant Benefices without leave of the Pope Wherefore the Pope wrote unto him thus Boniface the Servant of God's servants fear God and keep his commandments We will thee to understand that thou art subject unto us in spiritual and temporal things and that no gift of Prebends or Benefices belongeth unto thee if thou hast the custody of any Prebend keep it unto the use of the Intrant if thou hast presented any we discern that gift null and do revoke all that hath been done by thee and whosoever thinketh otherwise we judge him to be blockish Philip conveeneth the Peers and Bishops at Paris and by their advice replieth in this maner Philip by the grace of God King of France unto him who is called Boniface and is not such indeed little friendship or none Let thy blockishness know that in temporal things we are subject unto no man and that the gift of Prebends and Benefices being void belongeth unto us by our royal prerogative the which we will defend with the sword and we think them fools and mad who judge otherwise Io. Secres Thereafter the King had another meeting of his Nobles and Clergy at Paris where sundry persons of both states gave in their grievances accusing the Pope of many crimes as heresie simony and others saith Io. Naucler And others write they undertook to prove that the Pope was an usurer incestuous having known two of his Neeces a Simoniack an Heretick that he had a familiar spirit he denied the resurrection c. And that these things may be the better qualified they propound that a general Councel may be called There a National Assembly against the Pope and calleth for a general Councel as his superior When Boniface heard these things he gave the Kingdom of France unto the Emperor Albert. Philip levieth an Army in Naples which was then under the French under the conduct of Siarra Columna an Hetrurian whom with all his kinred the Pope had excommunicated and razed their Castles and houses for writing against him and sent William Nogaret a French Gentleman and one of the Albigenses to publish the foresaid appellation at Rome They came to the gates of Aruagio Platina calleth it Anagnia with the assistance of some Gibelines The Pope hid himself with his Nephew a Marquess and two Cardinals these two escape by a privy door the Marquess rendered himself in hope of favor they rush in and gave the Pope in option whether he will presently quit his life or Papacy He said he would never renounce his Papacy Wherefore Siarra would have killed him but Nogaret said they had not that commission They carried him to Rome where grief turned him into madness and he died on the thirty fifth day thereafter in the eighth year of his Papacy and An. 1304. Platina addeth this exhortation it seemeth from Fasc tempo By his example let all Princes both of Church and Commonwealths learn to rule their people and Clergy not arrogantly and contumeliously as he of whom we are speaking did but holily and modestly as Christ our King and his disciples and true followers and let them endeavor to be loved rather then feared which is the cause of the fall of many Tyrants In his days were many and fearful earthquakes that many houses fell and the Pope with all his Court was once afraid and dwelt in a spacious meadow under pavilions about Andersmes CHAP. II. Of EMPERORS 1. FREDERICK the II. was very yong and the Empire could not be vacant so long time for many evils that might ensue therefore the Princes moved PHILIP of Suevia to accept the Crown until his Nephew came to age He sought not confirmation of the Pope and therefore Innocentius said Either the Pope shall take the Crown and Kingdom from Philip or Philip shall take the Apostolical ornaments from the Pope Then Innocentius went about by all means to keep the Empire from Frederick and to this end among other his tricks he absolveth all the Electors from their oath and raiseth slanders against Philip and enticeth Barthold Duke of Zaringia to usurp the Empire He would not Then he perswadeth Otho Duke of Brunswike and Brother of the Duke of Saxony So wars were betwixt Philip and Otho Nocentius excommunicateth the Emperor Nevertheless Otho at last was put to flight and glad to seek peace Philip was not unwilling and gave him his Daughter in marriage Not long thereafter Philip had a meeting with the Pope's Legate and Otho and was murthered by them in his chamber in the tenth year of his Empire P. Mexia 2. OTHO the V. was elected and quickly confirmed by the Pope but their concord continued not for on the day of Coronation a tumult arose between the Romans and Germans for the gifts which the Emperor had bestowed 1100. were slain and no fewer were wounded The Emperor took it ill and required satisfaction from the Romans they refused and the Pope was suspected to be the cause of the first tumult Likewise the Pope had caused him to swear at his Coronation that he should with all his might maintain and preserve the Imperial liberties and recover that which was given away and lost Matth. Paris in Iohan. Innocentius did require this in despite of Frederick Then Otho seeing that he was slighted went hastily from the City and wasted Tuscia Marchia Anconitana all Romandiola Capua and he intended to enter into the bounds of Naples The Pope then requireth him to restore the patrimony of the Church and the fued Land under pain of his curse Otho did not regard his menaces and said He was doing according to the oath of his Coronation The Pope excommunicateth him at
Rome Matth. Paris loc ci and he sent unto Sifrid Bishop of Mentz commanding him to publish the sentence of the Roman Consistory against Otho throughout all Germany and charge all the Cities that they do not acknowledge him Sifrid delayed no time But immediately Henry Count Palatine of Rhene the Duke of Brabant and other Princes and Barons levy an Army against Sifrid and forced him to leave his Bishoprick and hide himself in Thuringia where the Count did as yet cleave unto the Pope When Otho understood of this stir in Germany he did return quickly and notwithstanding the Pope's curse was received as Emperor and calleth a Diet at Norinberg An. 1212. about Whitsunday where he declareth the manifold fraud of Innocentius and how unjustly he had accursed him and then said Be of courage you Princes unto you belongeth the charge of this Kingdom and the administration thereof I say unto you belongeth every disposition of the Teutonick Kingdom and to provide for every thing therein it is in your power and not in the power of the Pope to create or forsake an Emperor it is your part to calm the troubles if any shall arise within the Empire therefore ye Princes and Nobles maintain your rights and shew your power for your Nation and Imperial Laws lest if ye do it not ye be deprived of Empire and patrimony c. By these and such other words they resolve to levy immediately an Army and first to invade Thuringia Io. Naucler gener 41. In the year 1214. Innocentius causeth Frederick to be elected which now had been well bred in literature and Otho thought to have hindered the election but the Princes some for envy of his puissance and some for affection to the former Emperor and some addicted unto the Pope fell from him therefore he retired into Saxony until he gathered a new Army he made some attempts but in vain and died An. 1220. 3. FREDERICK the II. left Germany in peace and went to be confirmed at Rome He gave unto Pope Honorius the County of Funda and other great gifts even a rod to break his own head and he confirmed the Act Whosoever continued a year under excommunication shall be guilty of proscription and shall not be absolved until he make satisfaction unto the Pope In recompence of these gratitudes and obeysance when two Counts in Tuscia Thomas and Richard did rebel against the Emperor the Pope maintained them and absolved them from their allegiance and because Frederick did expostulate Honorius the Pope thundereth a curse against him Some Bishops conspired with the rebels and the Emperor accused and pursued them for treason They run to Honorius He sent a Nuntio unto the Emperor and commandeth to restore the Bishops and dischargeth him that he meddle not with Church-men The Emperor could not endure such imperiousness and said How long will the Bishop of Rome abuse my patience when will his covetous heart be satisfied go tell him that I have as great prerogatives as my Father Henry and Frederick my Grand-father and that I will rather hazard my Crown then suffer him to empair my authority seeing every Prince in France Spain England c. hath the nomination of their own Prelates Pe. Mexia But Platina saith The cause of this excommunication was when his Mother died which held him within bounds he began to vex the Church Lands But it is certain by sundry Histories that his Mother died in the beginning of Innocentius In his time came John de Bregna King of Jerusalem into Italy for aid against the Turks he made reconciliation betwixt the Pope and Emperor and gave his onely Daughter Jole unto the Emperor then a widower with the Title King of Jerusalem for this cause the Kings of Sicily were called Kings of Jerusalem for a long space Then Frederick did intend to go into Asia yet because he delayed Pe. Mexia saith the truce which John had made with the Sultan for ten years was not yet expired the Pope did intend some great thing against him but was taken away by death When Gregory was installed Jole was brought to Rome to be married and when the Pope held out his right foot unto the Emperor to kiss it he scarcely touched his knee but would not bow unto the foot P. Mexia The Pope was not well pleased he dissembleth for a time but intendeth to revenge So after some moneths he chargeth the Emperor to go into Asia according to his vow but intendeth to deprive him of the Empire Frederick suspecteth it and delayeth the longer till he heard that the Christians in Asia were utterly distressed then he assembleth his Nobles at Cremona and causeth his Son Henry to be created Caesar and sent him to perswade the Princes to send aid unto his expedition An. 1226. At this time the Lombards had made a league with other Cities of Italy by suggestion of Pope as is believed saith Naucler Honorius against the Emperor which league continued many years to the great prejudice of the Empire and manifest hindering of the expedition An. 1227. Pope Gregory again chargeth the Emperor to go into Asia Frederick writeth unto his Son to conveen the Princes again and nameth the time when they should make their rendezvous at Brundusio The Emperor becometh sickly nevertheless he sailed with his Army into Creta and there being hindered by sickness he sent his Army forward and returned himself into Pulia Then the Pope excommunicateth him the Papalines say because he had murthered Jole and others speak of other pretexts but P. Mexia and Blondus say that Jole died after this curse Immediately Frederick sent to Rome offering to clear himself but his Ambassade was not admitted Therefore the Emperor sent Letters throughout the Empire and to other Princes shewing how wonderously he was excommunicated and how presumptuous and covetous the Church of Rome was become even the mother of all mischief Unto Otho Duke of Bavier he wrote thus The high Priests of Rome do now affect not onely dominion but God-head for they will have all men to fear them more then God and it is sure that there be many Antichrists among them neither hath Christian Religion any such adversary that man which is called the Pope abounding in wealth to the great prejudice of piety thinketh after the maner of Tyrants that he may do as he listeth and is answerable to none as if he were God what is proper unto God he vaunteth of himself that he cannot err he requireth both impudently and imperiously all men to believe that he cannot be guilty of a lye Avent Annal. lib. 7. And unto Henry the III. King of England he wrote The Church of Rome is become so avaricious that they are not content with the goods of the Church but they will have the inheritance of Emperors Kings and Princes and make them all tributaries as Henry hath experience and the Earl of Tolouse whom the Popes binde with excommunication till they bring them into
Order in Scintilla Divi. amor cap. 5. writeth of him thus Our holy Father Dominicus did every day lash his own body most sharply once for dantoning the flesh next for satisfying for the souls in Purgatory and the third time for living sinners But Antonius Arch-Bishop of Florence about the year 1420. goeth further comparing Dominicus with Christ in number and greatness of miracles in name in life death and after death and in all these almost preferring Dominicus O blasphemy saying Christ raised three dead bodies Dominicus raised three dead bodies at Rome what shall I say of four hundred which were drowned at Tolouse and at the prayer of Dominicus were brought forth safe after they had been a long space under the water Christ being immortal came twice unto his disciples when the the doors were shut but Dominicus being as yet mortal came into the Church in the night when the doors were shut lest he did awake his disciples Christ after his death said unto his disciples All power is given unto me in heaven and earth but this power was given unto Dominicus in heaven on earth and in hell for he had Angels to serve him and the Divels trembled at his nod nor were they able to disobey him The prayer of Christ was heard so oft as he would for when he prayed in the garden Let this cup depart from me albeit he was not heard in so far as he prayed in sensuality yet according to his minde or reason he wished not to be heard but Dominicus shewed unto one of his companions Iacob de Vorag in Legend Aurea calleth him Prior Monasterii Cassamariae in a familiar conference that he never did seek any thing from God which he did not obtain to his hearts desire to wit because he was more perfect then Christ and never did pray by appetite of senses These and many other blasphemies were paralelled by that Bishop and canonized Saint of the Roman Church Anton. par 3. tit 23. cap. 1. § 2 38. The next was Francis of Assisio an Italian the Father of the Franciscans were the the Minorites or Franciscans he also is exalted above the Prophets Apostles yea and above Christ In Francis say they the passion of Christ is renewed of him David saith Thou hast crowned him with glory and honor and thou hast set him above the works of thy hands He is given as a light to the Nations It is most certain for one Mass of St. Francis God hath been appeased with all the world They are all saved who die in that Order and under the rule of St. Francis He hath obtained from God that none can die evilly in his habit Christus oravit Franciscus exoravit P. Morn in Myster iniq ex libro Conformitat Vitae B. Francis ad vit Christi The Author of that book was Barth de Pisis An. 1389. it was approved by the Roman censurers and printed at Bononia An. 1510. with this inscription Liber aureus These two Dominicus and Francis were canonized and their Orders confirmed And by the Bull of Pope Gregory the IX it was commanded that all should believe the holiness and power of these men or shall be punished as Hereticks That Legenda sheweth the cause of their honor Pope Innocentius did refuse two as the Iesuits now are the onely pillars of the Roman Church to confirm their Order until he dreamed as Mantuanus also hath expressed it in Fastor lib. 8. Viderat in somnis Laterani ungentia Templi Tecta ruinosum caput inclinare vtrumque Supposuisse humeris sustinuissi ruinam Taliter admonitus pastor succurrere fessis Posse hominem rebus fidei regnoque labenti Annuit c. This dream is in Legenda Aurea and in Fascic temp After that dream Innocentius craved that Dominicus would draw up the rules of his Order but before the rules were digested Innocentius died and then Pope Honorius received and confirmed them Legen Aurea Bonaventura in vita Francis saith that dream was meant of his Father Francis How was the Lateran Church then like to fall The Emperor for a long time was striving against the Popes and the Waldenses were preaching against the heresies of Rome and calling the Pope the Antichrist therefore power and authority was given to Dominicus and Francis with their disciples to allure with their pale faces to sting with fained words and to preach that all men should send money for maintaining the holy wars against the holy wars against the Emperor and that none should believe the new doctrine of the Waldenses This was the scope of their preachings at first and so did they uphold the Lateran Church And because the Bishops were not diligent enough to resist the Waldenses the Pope commiteth unto Dominicus the office of Inquisition and he took with him others which either with sword or by tongue would oppugn all the adversaries of the Roman Church Afterwards these Friers became Bishops Cardinals and Legati à latere and what were they not to gather collections of money and to incite Kings and Nations against the Infidel Emperor as they spake and Princes and against them whom they called Hereticks For their diligence in this Commission Dominicus and Francis were called the two Olives and the two Candlesticks standing before the Lord Revel 11. and the two Cherubins full of wisdom Exod. 37. Antonin loc cit Their Institution Their institution was to have a white coat and a black one above it to live by the works of their hands or by alms but to have no proper goods and lest their piety turn to idleness they should go abroad and preach every where as Christ did Pope Innocentius the III. commended this Institution and after him Honorius confirmed it Pol. Virg. de inven rer lib. 7. cap. 4. From their preaching they were called Praedicatores Francis had been an Augustinian but he would being a more strict life all Monks had possessions in common though nothing in propriety but he would have nothing in common nor in propriety nor two coats but one coat of the natural colour girded with a girdle of leather This he commended as the very life of a Christian and commanded and practised by Christ and to the end that these of his Order should beware of pride which often followeth sanctity saith Pol. Virg. loc cit he would have them called Minorites He vowed obedience unto Pope Honorius the IV. and his Successors and his Brethren must vow obedience unto him and his Successors When they were advising in the Colledge at Rome upon the confirmation of this Order some Cardinals said It was a new thing and more then man is able to perform John Bishop of Sabinien said It is blasphemy against Christ and his Gospel to say that it containeth any thing new and impossible So it was confirmed at that time And afterwards by Pope Gregory the IX in these words We say that neither in common no◠in special should they
place it seemes not expedient to be in Italy but in Germany where the controversy is for the most part Nor thought they it reasonable to oblidge themselves by oath to observe the decrees absolutely for that is contrary unto Christian liberty unless they knew what were to be the forme of the Councel who were Moderatour especially that the party defendent were not Mederator whether the Acts were to be determined by tradition or by the holy Scripture alone Ibid. In the next year Pope Clemens died but by the providence of God thus the liberty of religion was confirmed by the Pope as well as by the Emperour XXX An. 1533. George Duke of Saxony banished out of Lipsia 1533. all who would not go to Masse Luther hearing of this ordinance wrote unto the Protestants there exhorting them to suffer death rather than do against conscience and he called Duke George an Apostle of Satan George accuseth Luther before the Elector not only that he had reviled him but had stirred his subjects unto rebellion The Elector chargeth Luther to make his clear purgation or he must suffer Luther publishes a book declaring that he had exhorted the Lipsianes not to resist their Prince but rather to suffer which concerneth not rebellion Jo. Sleidan commen lib. 9. That year Erasmus publisheth a treatise De amabili Ecclesiae concordia but this Neutrall forme pleaseth neither Papists nor Protestants and the next year Luther accuseth him that he did but mock religion and turn it all into doubts sporting himself with ambiguous words whereas religion requireth plainness and cleareness Osiand Epit. cent 16. lib. 2. c. 26. XXX The Franciscan Friers were in danger at Orleans An. 1534. upon A craft of the Franciscanes in France this occasion The Praetor's wife by testament willed that she should be buried without pompe here husband desirous to satisfy here will hath a care to bury her beside her father and grandfather in the cloister without shew and he gave unto the Monks sixe crowns they expected much more and therefore they divisea way to make up their losse they accuse the defunct of Lutheranisme and cause a young Monke go upon the roof of the Church in the night time and make a noise an exorcist adjureth the wicked spirit to declare what he is whether he be that lately damned soul and for what sinne The Monk was informed what to answer and how They take witnesses The fraud was tryed the Friers were imprisoned and the young monk revealeth all The King hearing this voweth to throw down the Monastery but fearing that it might be matter of joy unto the Lutherans he dismisseth them In November of the same year in Paris and other places of France even within the Kings palace about one time of the night were papers set up against the Masse and other points of religion Inquiry was made many were apprehended and racked and burnt in the next year King Francis excuseth King France writes unto the Protestants in Germany him to the Protestants assembled at Smalcald that seing they intended the destruction of the Commonwealth said he the Germanes should not blame him more than he did blame them for suppressing the bowres or Manzerianes and he having a purpose to revenge himself on the Emperour craves by the same Ambassade that the Protestantes would make a league with him for reformation of religion So he pretendeth and entreates them to send some Divines namely Melanthon to dispute with the Masters of Sorbon he said He knew certainly that many superstitions were creept into the Church by insufficiency of priests and the Pope assumeth too much authority how beit by mans law he is the highest of all bb yet not by Gods word the traditions of the Church may be altered as time requires and therefore he is desirous to hear reasoning that things amisse may be amended He said also Pope Julius had excommunicated King Lewes XII John King of Navarre because they held that the Pope hath not power to call a Councel without consent of Christian Princes and he had raised Monarchs against them offring their Kingdoms as a prey In end he concludes suting a league without the Emperour They answer Without the Emperour they could and would do nothing In this assembly the former league was continued for ten years and into it were received all who were willing to professe the Augustan Confession So that they were 15. Princes and 30 Cities Cownt de Nassow was also admitted Henry VIII sent thither requiring that they would not admitt a Councell which would not abolish the abuses of former times or would confirme the Popes power They also required of him that he would receive the Augustan Confession but that he would not do That year Vergerius the Popes Legate had gone unto all the Princes The policies of Vergerius in Germany severally shewing them that the Pope had called the Councel to conveen at Mantua They all gave him one answere that they would advise in their meeting at Smalcald and there they told him they hope that Caesar will not depart from his promise and decree that the Councel should be in Germany nor can they understand what it meaneth that the Pope promiseth to provide for the safety of them which shall assemble when they look back into former times nor how in the Councell the way of treating can be rightly ordered where he who hath so oft condemned them will have the power in his hand Nor can it be rightly called a Councel where the Pope and his priests command all but where men of all conditions in the Church even Seculares also have a like power Vergerius had also been with Luther at Wittembergh and said The Church of Rome made great account of him and were sory for the want of such a man who might do good in the service of God and the Church which two are inseparable and the court was ready to vouchsave him all favour it was displeasant unto them that former Popes had used such bitterness against him Nor had he who professeth not Divinity a purpose to dispute controversies with him but to shew him the weight of humane reason how expedient it were unto him to be reconciled unto the Church he may consider that doctrine of his was not heard before those 18 years and hath brought forth innumerable sects where of each accurseth another whence many tumults and broils have arisen and therefore it can not bee from God but he was singularly blown up with selve-love who would endanger all the world rather than not to vent his own opinions seing he had continued without sting of conscience the space of 35 years in that faith wherein he was baptized he should still mantaine it He may remember how Aeneas Sylvius was once addicted unto his own opinions and hardly attained unto a silly chanonry in Trent but when he changed his opinions he became a Bishop and then a Cardinal and lastly was Pope and
the French Bishops had foughten a long time The Councel's authority is above the Pope and he might have helped it easily if he had vsed the phrase of the Apostle The care of all the Churches 2 in prejudice of the Councels authority he had permitted in all the decrees a reservation of the authority of the Apostolical See and the craving of confirmation of the decrees And sundry other particulares As also the Centumviral Court of Paris obiected other particulares but all concerning those which were called The articles of Reformation His defense was What could he and sixe Prelats do against 200. and there was a special Act that nothing was done in prejudice of the liberties of France Vidus Faber replied that he and his Colleague had diligently sought that Act but could not find it and in humane affaires not to appear is not to bee But all those obiections were nothing to what the Bishops and Divines and their servants told scurrilously of the contentions and factions of the Fathers and their particular designes and generally This Councel was of more authority then the Councel of the Apostles seing these defined nothing but what seemed good unto the Holy Ghost and this Synod layd the foundation of their decrees visum est nobis In Germany both Papists and Protestants obiected more against the canons of doctrine as they command the Bishop to teach wholesom doctrine of purgatory without any declaration what that doctrine is The Councel was assembled especially for the grievances against indulgences and they had defined nothing but wish moderation according to the antient and approved custom of the Church albeit in the Eastern Churches was never use of those indulgences nor in the Western before Vrban 2. or the year 1095. so far as any man can find and after that untill the year 1300. was litle use of them or but for freedom of the Confessar's iniunctions Likewise the Emperour and the Duke of Bavier sent Letters severally unto Rome craving liberty of the cup and of marriage unto the Priests And the clergy of Germany sent third remonstrance shewing a necessity of granting liberty of marriage by authority of the old and new Testament and the practise of the primitive Church and of the Eastern Church unto this day as it was never more necessary then at this time when amongst fifty priests one scarcely can be found who is not a notorious whoor-monger and it is absurd to permitt whoorish priests and exclude the marryed and to exclude them both were as if you would have none The Pope referred these Letters unto the consideration of the Cardinals and they would not â—eeld March 12. the Pope promoted 19 Cardinals in reward of their service in the Councel unto the Apostolicall See and he would not promote any who had spoken for residence of Bishops or that their institution is De Jure Divino So far Pe. Soave in Hist. Conti. Trident. Likewise Ge. Abbot writting against Hill in Reas 9. shewes out of Declarat du Roy de Navarr that Charles IX sent his Ambassadors and Bishops unto Trent with large instructions for reformation of the clergy but when nothing could be obtained he caused his Ambassadors protest against the Councel and return home So they did and those Bishops came also away and nevertheless amongst the subscribers is mention of 26 French Prelats as if they had subscribed There it is also that after the Massacre in the year 1572. some thinking that to be an opportunity of seeking confirmation of the Synod did propound it but it was refused in all the Chambers The like motion was made An. 1585. and with the same happ The Reformed wrot against the decrees namely Calvin wrote his Antidotum against the Acts under Pope Paul and Chemnitius wrote against them all and calleth them a horrible chaos of monstrous errors Here by anticipation it may be added that the Jesuits were employd as stout champions at Rhems Doway and Lovan to maintain the decrees who carried themselves so happely that for defense of these errors they vented many others that were scarcely heard before lastly Card. Bellarmin as the chief champion and others of that colledge at Rome were commanded by Pope Gregory XIII to bring all the controversies into one body or system That work brought forth by the providence of God a threefold benefit unto posterity 1. A more perfect body of Popish errors then ever was published before 2. A manifest proof of the jarrings and divisions of the Doctors in the Roman Church for albeit they glory of Unity among themselves yet in every controversy almost yea very few excepted the contrary judgement of their Doctors is brought expressely 3. Albeit all the errors of Trent are maintained there exprofesso and many errors are falsly imputed unto Luther Calvin and others yet there the reformed Church is fairly cleared from many errors which other Papists impute falsly unto us and more over somtimes in sifting and stating a question he maintaines what we hold and refutes another and maintaines what he denied in the proper place and by those two meanes he gives testimony unto the truth in all the chief controversies as Jo. Ernest Gerhard hath collected in his Book Bellarminus ORTHODOXIAS testis And about that time came forth another edition of the Decrees at Trent with references upon the margine of each canon unto other books of the Schoolmen where to find those points handled and those references being published by authority of the Court might serve for a commentary without any change of the decrees if it should be challenged even though the reference be contrary to the decree PART IIJ. CHAP. J. Of POPES J. PIVS 5. Was not inferiour unto any Pope in dissembling in some outward things he made a shew of godliness When he was crouned he said unto the Cardd that they should ask nothing from him that were contrary to equity or to the Councel of Trent He brought some of the Court namely the Penitentiaries and procurators of the Chancelery but not the Cardd into some moderation he most severly discharged all selling of Benefices he restrained the wickednes of priests some what he would have all the Jewes dwell at Rome or Ancona he would have expelled all the professed whoores out of Rome but when the Romanes shew him what a part of his revenues he would want he suffered them in a corner by themselves and appointed unto them their own preachers and thereafter some bordellers were married But in the articles of Religion and idolatrous worship he made no Reformation He gave licence unto Charles an archduke of Austria to mary his sisters-daughter and when Joachim-Frederik son of the Electour of Brandeburg married the daughter of his uncle the Pope rageth partly because he was in the Popes judgement an heretick and partly because he was chosen Primate of Germany and administrator of the episcopall Colledge of Magdeburg without licence of the Pope and then had married his
own cousine without dispensation therefore he consulted how to dethrone him but the puissance of his father and father in law seemed to with stand all the power that the Pope could make against him Osian cent 16. Lib. 3. c. 62. 66. 67. ex Beuth. Nigrin In his Bull against Queen Elisabet he saith Christ hath made the Pope the only Prince over all Nations and kingdoms and applieth unto himselfe properly what was said figuratiuely to the prophet Jere. 1. I have set the over nations c. In his bull before the Breviary he complaines of the multitude of Missales and Breviaries vsed in his time and he commandeth that one for all excep those that had been in use above 200 years So that as yet there is not an uniformity among them as some would make the simple folk believe He did confirm all the liberties that were granted by any of his predecessours unto all and every sort of begging friers and did discharge all Bishops from restraining them in any way Before his time were some footsteps of antient truth to be seen in the Canon-law but this Pope commanded Thomas Manrig Master of the Apostolicall palace to review both the decrees and the decretales and blot out of them what was offensive as they spoke and so in the year 1572. the Canon-law came forth with many defects as I did touch before when I spoke of Gratian here I add one or two exemples Dist 1. C. 1. the glosse saith Apocrypha that is without a certain authour as the Wisdom of Solomon Ecclesiasticus Judith Tobit and the book of Maccabees these are called apocryphi and yet are read but perhaps not generally De poenit dist in princi utrum the glosse saith Sines are forgiven neither by contrition of the heart nor by confession of the mouth but only by the grace of God Ibid dist 3. c. 25. the glosse saith in baptisme originall sin is washed away that it shall not hurt but not that it is not He did the like with many others Writers namely with the work of Cardinal Cajetan as appeares by comparing the lately printed Commentary on Tho. Aquin. with the edition at Venice An. 1523. This Impius was a most cruell enemy of them who would not embrace the Canons at Trent and therefore he caused burn many at Rome as Julius Zoanetus Pet. Carnesius Bart. Bartoccius Aonius Palearius c. He attempted many things against Elisabeth Queen of England whom he did excommunicate and against the Neither-Landes he stirred up the civill wars of France and was the prime plotter of the massacre An. 1572 but sawe it not for he died in May preceeding In the election of the Pope it was then an appointment of the Colledge that none should be chosen without consent of the two parts the King of Spain knowing this appointment hath by pensions and preferments assured a third part of them to be at his devotion in the election and so he hath exclusive power that without him a Pope can not be chosen He proceeds also by his Oratout to propound and name four or five of whom if they chuse one he is satisfied The colledge distastes this course but there is no remedy therefore next discretion is to chuse one whom they do judge least able or willing to follow him At that time they were mightily enflammed and banded themselves against him nevertheless in end the publick necessity and their own particulares made them yeeld unto one of his nomination But because the means of attaining and maintaining the Papall crown are clean contrary in the one fashioning themselves unto all mens humours and in the other looking that all men should accommodate themselves unto the Papall honor the King is often disappointed of his aim Sande's Relation II. GREGORY XIII did use many meanes to restore Popery and to confirm the power of the Pope every where for this cause he erected two colledges of Jesuits or Seminaries at Rome in favours of Germane and Englishes and gave unto them large revenues but such as had before appertained unto other Societies as the English Jesuites in their apologie ch 2. sect 6. which was answered by Tho. Bilson say that the foundation of their colledge was instituted long before to an hospitall of their Nation The Popes aim was that so many Germanes and Englishes being Jesuited there might be employed to bring back Germany and England under the yoke of Rome and the Jesuites did vant that this Pope had gifted them with large revenues He also did â—oment the wars in France and Low Countries and he pressed the Emperour to expell all Protestants out of his own inheritance if not out of the Empire By his Bull An. 1572. he did annull all power given by other Popes concerning the Index expurgatorius and forbidden books as not being done sufficiently and gave another order with command to be only acknowledged Where as Pope Pius V. had ordained many passages to be blotted out of the Canon-law Gregory caused restore some of these passages but added another glosse contrary unto the text He keeped the Jubilee An 1575 and on March 31. he caused publish his Bull excommunicating all Hussites Wickâ—levests Lutheranes Zuinglians Caluinists Hugonots Anabaptists Trinitarianes and all others dissenting from the Church of Rome and all their abettours and all that have or print or sell any of their books .... and ordaining that this Bull shall be published by all Patriarches Ordinaries in every place at least once every year in all Churches After that year he sent Indulgences unto the Bishops of Germany without money but only for saying so many Paternosters and so many Ave Maryas and for so many almes In the year 1577. he confirmed the Fratermity of the Virgine Mary and by Bull he gave Indulgences for a year unto all who would say a Rosen crown unto the Virgine that is if they would say five Paternosters and fifty Ave Maryas Under pretence of planting Christian Religion he planted the Jesuits in Poland Transsylvania Livonia East and West Indies c. Whence it is that the Jesuites do write so much of their miracles in remote Countries and that they have baptised so many thousands which were paganes but they may the more boldly say so because few in Europe can controle them in the particulares He made his base son Charles boncompagno Marques of Vineola and then Duke of Sora and he was so liberall of Peters revenues unto his friends that Papirius Masson the writer of his life is fain to apologize him for it He published a Bull dated Tusculi An. 1581. 6. cal Mart. wherein he writs thus Seing the Fathers of the Councell at Trent were interrupted by time that they could not finish the Breviary as they intended and they had by decree referred all that matter unto the judgement and authority of the Romane Pope and in the Breviary are two things principally to wit one containes prayers hymnes that should
by our Master Christ Jesus we are taught in these words In vain Do they worship mee teaching for Doctrines the precepts of men So without respect of men those did cleave unto the Word of God and did iudge What soever is without the Word either in doctrine or religious worship or in Ecclesiastical discipline can not be accepted of God as service when he requires it not But England upon account that those who had been enured with Popish doctrine and superstitions might be the more easily allured to forsake that doctrine if the rites and discipline were retained and hoping as is hinted in the former part that by time a more perfect Reformation might be attained took this prudential course as it is called trusting especially that bishops and priests might be the more easily enduced to joyn with the Reformation So both in the Confession in King Edwards time and in the articles of the Convocation An. 1564. or according to the English Style 1563. they allowed liberty unto dissenting judgements and made large expressions and capacious words being loath to drive off from the communion any who differing in the branches meet in the main grounds of religion Those things that were retained upon such plausible motives had a twofold influence Such is the nature of humane corruption to wit 1. one superstition draweth-on another as a link of a chain If this may be used why not that 2. what was at first retained by way of toleration condescension was afterwards pressed upon mens consciences by authority that men must conform in practise of rites and to the opinion of Superiors or suffer punishment The first particular exception was made by the Papists against the The Head of the Church and Supream Iudge in al causes title The Head of the Church which was given unto King Henry and The Supream Iudge in causes Ecelesiastical which was given unto Queen Elisabet They excepted against this alwayes but the first that hath written of it was Harding in his pretended refutation of Englands Confession Bishop Jewell answereth him in his Defence of the Apolog. part 6. cap. 11. divis 1. saying Concerning the title The supream head of the Church wee need not search the Scriptures to excuse it For 1. We devised it not 2. We use it not 3. our Princes at this time claim it not Your Fathers first enrituled that noble Prince King Henry VIII with that unused and strange Style as it may wel be thought the rather to bring him into the talk and slander of the world Howbeit that the Prince is the highest Iudge and Governor over all his subjects whatsoever alswel priests as laymen without exception c. He insists at length upon this purpose as also Doct. Fulk against the Rhemists Annotations on Matth. 22. and others I shall add the Answer of Thom. Bilson sometime Warden of Wincester unto the Jesuits Apolog. Lib. 2. where the Iesuit or Philander saith You would have our faith and salvation so to hang on the Princes will and lawes as if there could be no nearer way to religion then to believe what our temporal Lord and Master list He answereth It is a cunning when you can not confute your adversaries at least to belie them that you may seem at least to say somwhat against them indeed your fourth chapter is wholly spent in refelling this position which we detest as much as you Philander replieth You begin to shrink from your former teaching He answereth in name of Theophilus You will never shrink from your former facing Did ever any man on our side affirm the Princes will to be the rule of faith have we not earnestly written and openly taught that religion must not depend on the pleasure of men Have not thousands here in England and elsewhere given our lifes for the witnes and confession of Gods Truth against Princes Lawes and Popes decrees In Spain France and Italy and other places at this day do we not endure all the torments you can devise because we will not believe what temporal Lords and Masters will your conscience knowes it is ttue that we say Why do you then charge us with this wicked assertion from which we be farther off then you For you hold opinion of Popes they can not err we do not of Princes Why do you Father your fancies upon us why do you purposely pervert the question heaping absurdities and alledging authorities against that which we do not defend Philander The oath which yee take yourselves and exact of others induces us thus to think of you for there you make Princes the only supream Governors of all persons in all causes aswell spiritual as temporall utterly renouncing all forrain jurisdictions and Superiority Upon which word mark what an horrible confusion followes If Princes be the only Governors in ecclesiasticall matters then in vain did the Holy Ghost appoint Pastors and Bishops to govern the Church If they be Supream then are they Superior to Christ himself and in effect Christs Masters If in all things and causes spiritual then they may prescribe unto the Priests and Bishops what to preach and which way to worship and serve God how and in what form to Minister the Sacraments and generally how men shall be governed in soul If all forrain jurisdiction be renounced then Christ and his Apostles because they were and are forrainers have no jurisdiction nor authority over England Theophilus VVake you or dream you That in matters of no less weight then your duty to God and the Prince you fall to these childish and pelting sophisms VVhat kind of concluding call you this Princes only bear the sword to command and punish Ergo Bishops may not teach and exhort Princes are not subject unto the Pope Ergo Superiors to Christ They may by their laws establish what Christ hath commanded Ergo they may change both Scripture and Sacraments No forrainer at this this day hath jurisdiction over this Land ergo Christ and his Apostles 1500. years ago might not preach the gospell Philand We make no such reasons Tâ—eop The former propositions are the true contents of the oath we take the later are the very absurdities which you infer upon us fortaking the oath ..... Philan. Do you not make Princes supream Governors of all spiritual things Theoph. you reason as if we did but ourwords since you will rest upon words are not so Philan. What are they then Theoph. We confess them to be supream governors of their realms and dominions Philan. And that in all spiritual things and causes Philan. Not of all spiritual things and causes Philan. What difference between those two speeches Theoph. Just as much as excludes your wrangling we make them not governors of the things them selves but of their subiects which I trust you dar notwithstand Philan. I grant they be Governors of their subjects bur not in ecclesiastical things or causes ..... Theoph. Where we profess that her highness is the only Governor of