and scorn Religion VVherefore the Kings namely Ferdinand and Iâ—obella did ordain a strict Inquisition that the Monks should search and severely punish all Sarracens and Jewes all whom by one common name they called Maranites who profess Christianism and yet do scorn it When all those were out of the way the blood-thirsty Friers ceased not untill they obtained be the same power of Inquisition against the Believers of the Gospel whom they called Lutherans That censure proceeds in this manner If any man be accused of heresy as they call it by one witnes he is apprehended if he confess not he is tortured untill he confess who confesses and recants he is deprived of all his goods and must at all time wear a Sambieta that is a yellow garment with a red cross and some devils painted upon it and some are condemned to perpetual prison Who will not repent are burnt And if they be bold to profess and speak of their faith while they be in prison their tongues are cutt-out before they be brought forth In the year 1559. King Philip II. returning from Flanders was beaten with a fearfull storm all his ships were lost and he scarcely arrived on land when he said He was delivered from that danger to root Lutheranism out of his Kingdom He came to Hispalis September 24. and immediatly to take away all hope of immunity he causeth to burn Don John Pontius Comes Bailenius and John Consalua a Preacher with some Friers of the Monastry of S. Isidor Then he went to Pincia Pe. Soave in Hist conc Trid. Lib. 5. seemes to call it Vaglia-dolid there he caused burn 28 of the chief Nobility in his own sight and imprisoned Barthol Caranza archb of Toledo and many others of lower condition were burnt as may be seen Loc. cit and in Thuan. yea Charles Prince of Spain was imprisoned and as was reported was poisoned by the Inquisitors at his fathers command An. 1568 because he favoured them of the Low-Countreys aâ—d was suspect of Lutheranism Many Spainjards for love of the Gospel went into Germany Geneve and some into England especially all the Monks of S. Isiodore nigh unto Sivile This Inquisition was not only in Spain but in others of that Kings Dominions as followeth LI. Albert of Hardenberg writing the life of Wesselus saith The The Reformation in the Netherlands Lord Cornelius Honius the Emperours Counseller in the Court of Holland in Hague and some other learned men in the kingdom of God had found a book Of the Lords supper which seemes to condemn the gross and Capernaitish eating of the Lords body and to teach a spiritual which is also a true and real eating though only by faith They had found this book among the papers of Jacob Hoeckius a Deacon of Naeldwyk as also some other VVritings of Jo. VVesselus concerning purgatory and other purposes and because that book Of the Lords supper was found amongst those of VVesselus they took it to be his which I will not affirm nor deny for it is certain that he had written in the same manner of the Supper Nevertheless I have heard that that written book of Hoeckius was very old and that it had been delivered from hand to hand for the space of two hundred years and that they had kept it as a golden treasure as whereby they understood that the idolatry of worshipping the bread should be extinguisht But these treatises of Wesselus and other books of Hoek coming into the Cloister of Saint Agnes-hill where VVesselus had often resorted as we have heard had given light unto many especially unto Henry Rhodius the father of a Monastry at Urrecht who went to Luther in Wittembergh and shewed him the books of VVesselus and that book Of the Lords supper and entreated him in the name of others also that he would give his judgement of it but Luther fearing that the Lords Supper might be vilified would not approve it whereupon followed some difference between Luther and Carolstad Afterward Luther did writ unto Rhodius a Letter which is printed wich the works of VVesselus and there also is another Letter directed unto Oecolampad craving his judgement of that book Of the Lords Supper and that the books of Wesselus might be printed at Basile but Oecolampad being a modest and peaceable man would not give his judgement of it because he knew that Luther had not approved it but he sent Rhodius unto Zurik and Zuinglius approved it for before that time he was enclining that way and then began to maintain that doctrine yet having heard the judgement of sundry other learned men and after that Oecolampad began to speak more freely c. William Gnapheus Rector in Hague in an epistle dedicatory before his book writes thus The Archbishop remembreth well with what diligence I did teach the young scholars from my youth and how great persecution Satan by his souldiers hath raised up at the first so that I and the honorable Cornelius Honius above named without hearing of our cause in the year 1523. were imprisoned and there we lay together three months and then were confined within the Hague upon Baile for two years in which time the Honorable Honius departed this life But when I after those two years confinement was upon security set at liberty and my adversaries had seen a consolatory Letter which I at the request of some good men had written unto a poor grieved widow woman they caused me to be put in prison again and when the Sophisters of Lovan with their Commissioners had examined mee long enough upon that Letter they put mee into a cloister to suffer pennance for three months upon bread and bier because I had despised that Cloister-life for I had exhorted that widow that she should not be dejected because her son had forsaken his Coul seeing the kingdom of God consists not as Paul teaches Rom. 14 in cloaths or places whereupon the life of cloisterers is principally grounded but rather in constant faith in God and unfained love to our neighbour which faith and love her son might have after he hath gone away as well as when he had his gray Coul. When I was in that cloister saith he in the year 1525 how grievous were those times because of the grievous persecution in the Netherlands and the miserable blood-shedding of the boors in the Upper-land and then I enlarged my little book out of the holy Scriptures for my own consolation and the destruction of the Devils kingdom who had so persecuted mee for a consolatory Letter That this book was printed it was without my knowledge for I had not written it for that end nevertheless it hath done good unto many and brought them to the knowledge of some truth which I understand by that it hath been oft reprinted and one of the Printers hath been beheaded for it so hardly can Satan suffer the publishing of the truth and he hath persued mee untill I must leave my native
be of ripe age and approved life be promoted not unto the Office of contention but of Priesthood Gratian. caus 16. qu. 1. cap. de praesentium And Pol. Vergil de invent rer lib. 7. saith If any did repent him of his profession he had libertie to return unto his former life yet not without the note of levitie saith he but they were not tied under the bond of vow By means of these priviledges and by opinion that donations to Cloisters were meritorious before God the Monks at that time received Palaces of ease instead of Wildernesses in former times plentic for povertie feasting for fasting frequent Convents for solitariness robes for rags Erasm Epist ad Granveld dat 15. cal Ianuar. an 1520. and Spalatens de Rep. Christ lib. 2. cap. 12. Sect. 77. They were so managed that let any one chuse what sort of life he pleaseth he shall find contentment in one Abbey or other or he shall find a Convent of the same profession Bellarm. de mon. lib. 2. cap. 3. and so when they profess to have nothing they injoy all things And it may well be said to them which he ibid. lib. 1. cap. 1. citeth out of Hierom. Epist ad Paulin. Expound the word Monachus which is thy name What doest thou in a Town who shouldest live alone Or if ye hear that strange etymologie and not so strange in Grammar as in practice in respect of them which he approveth Monachi have their name from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. unitie because they lay aside all worldly things and they studie to please unitie i. e. God Then take also his note of inference Whereof it followeth saith he that properly these are Monks who give themselves to contemplative life as the Cassinenses c. Upon the same ground Thomas Aquin. and other Scholasticks would not give this name of Monks unto the Dominicans and Franciscans because they are not only given to contemplation but c. Seeing then Monks went over all having no certain Parish yet preaching and exercing the Office of a Priest wheresoever they pleased or could be received surely according to both these reasons of their name about that time Monks were no Monks and a great noveltie crept into the Church And seeing their doctrine was principally for erecting primacie and power unto the Pope they may justly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servants and souldiers as the ancient Greeks called them but not the servants and souldiers of God but of the Pope as will be more clear hereafter 10. Into this Centurie Bellarmine casteth the first acceptation of the Latine The Latine Translation of the Bible Translation of the Bible by the Church universally which Translation is called Jerom's In lib. 2. de verb. Dei cap. 8. he sheweth that another Translation which was called Itala or Vetus Latina was in use in the Churches before this of Jerom and in the daies of Gregorie the I. the Church of Rome did use them both as Gregorie testifieth in the end of his Epistle to Leander before his Morals And after that saith Bellarmine all Latine Translations went out of use save this which is called Vetus Latina And in Cap. 9. he saith That some Books or Chapters of the old common Translation especially the Psalms and some books of Jerom's Translation which is now in use in the Roman Church and in the next Chapter saith this is of authentical authoritie as if all the Churches had used it only all Preachers have expounded it only and Councels have determined all controversies from it only but he bringeth no proof of his so bold assertion except a verie imperfect induction In the contrarie it is certain 1. Though all were supposed which he saith of that Translation yet before Jerom it was not and before Pope Gregorie the I. it was not authentical and therefore it was but a Novation when it was taken to be authentical 2. No other Church but the Romish did ever call it authentical not the Greeks c. 3. Jerom did not call it authentical for in his preface before the Books of Moses he saith to them who were emulous Why doest thou fret with envie Why stirrest thou the affections of the unlearned against me Ask the Hebrews advise the Masters of sundrie Towns what they have of Christ thy books have not it is another thing if the testimonies used afterwards by the Apostles prove against them and the Latine copies are falser then the Greek and the Greek than the Hebrew It is true many editions of that preface have emendatiora sunt exemplaria Latina quam Graeca Graeca quam Hebraea and so did Nicolaus de Lyra and others in his time read the words But so that sentence is contrary to his purpose and therefore many of the School-men and Erasmus have been puzled in reconciling that sentence with the preceding words But I have had by me these 50. years an Edition of Paris in the year 1523. by John Prevel which hath emendaciora sunt exemplaria Latina c. And this one Edition in this particular is of more credit than a thousand other Editions because it agrees with the preceding words and with the truth And with the same Jerom in an Epistle to Damasum before the four Evangelists saying If the truth is to be sought out of many Translations why go we not to the Greek original and amend the things that have been ill translated by vitious Interpreters or have been amended by unlearned presumptuous men Let that be the true interpretation which the Apostles have approved I speak saith he of the New-Testament which without doubt is Greek And tom 1. Epist ad Lutin he saith As the credit of the old books are to be examined by the Hebrew books so the credit of the new requireth the rule of the Greek language If we confer altogether what is more clear then that Jerom did prefer the Hebrew in the Old-Testament and the Greek in the New above all Translations whatsoever yea and above his own 4. Neither was any Latine Translation accounted authentical before the Councel at Trent for all the Interpreters have in many Texts forsaken it as is clear by their Commentaries as Nicolaus de Lyra Paulus Brugensis Armachanus Card. Cajetanus and Bellarmine himself departeth from it in the Psalms and Erasmus Rotterodamus Xantes Pagninus Francis Vatablus and Arias Montanus were approved for setting forth other Translations Pope Leo the X. did approve by his Seal the Translation of Erasmus and gave him thanks for his travel in translating the New-Testament Erasmus in Epist Thomae Card. Eborac dat Louan cal Febr. an 1519. 5. In the Councel at Trent that Translation was called into question for Frier Aloisius Cataneus spake against it and did confirm what he said by the authoritie of Card. Cajetanus and Jerom and by good reason and was seconded by Isidorus Clacus a Benedictine Abbot so that as the
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
elected that they may beleeve for the Lord himself declareth this when he saith Ye have not chosen me but I have chosen you for if they were therefore chosen because they did beleeve they did first chuse him by believing in him that they may deserve to be chosen But he takes this away altogether who said Ye have not chosen me but I have chosen you And certainly they did chuse him when they did beleeve in him therefore for no other cause saith he Ye have not chosen me but I have chosen you except because they did not chuse that he should chuse them but he did chuse them that they might chuse him because the mercy of God did prevene them with grace and not according to debt This is the immovable truth of predestination and grace In the same place he addeth God hath predestinated us ere we were he called us when we were averse he justified us when we were sinners he glorified us when we were mortal If God be thus with us who shall be against us He who will be against them who are predestinated by God against them who are called justified and glorified let him prepare himself to fight against God if he can For when we hear If God be with us who can be against us None can harm us but he who overcometh God Beda is large on this purpose there out of Augustine Of the Bread and Wine in the Sacrament he saith on Luk. 22. He breaketh the bread which he giveth that he might shew that the breaking of his body was not without his own accord when he saith Do this in remembrance of me the Apostle expoundeth it when he saith How oft ye eat of this bread and drink of this cup shew forth the Lord's death till he come because bread strengthneth flesh and wine worketh blood in the flesh the one is referred unto his body mystically and the other unto his blood And on 1 Cor. 10. at the words The cup of blessing which we bless he saith What ye see is bread and a cup which even your eys declare unto you but what faith requireth to be taught the bread is the body of Christ and the cup his blood This is spoken briefly which possibly may suffice faith but faith requireth instruction he took up his body into the Heaven whence he will come again to judge the quick and the dead there he is now sitting at the right hand of the Father How then is the Bread his Body And the Cup or what is contained in the cup how is it his blood Brethren these things are Sacraments for in them one thing is seen and another thing is understood c. When he saith The Lord breaketh the bread and the bread strengthneth flesh and it is referred unto the body mystically and even our eys declare it to be bread c. Certainly he thought not upon Transubstantiation Beda did translate the Gospel of John the Psalms and some other parts of the Scripture into the Saxons language and he writ an Epistle unto Ecbert Bishop of Lindsfarn wherein he admonisheth him of negligence in his calling and exhorteth him to translate some books of Scripture into the Saxon language that people may read them he telleth him he ought to admonish the King and correct false Monks and the builders of Monasteries if they respect their own ease more then solid vertue Ecbert returneth him answer thanking him for his Christian admonition and thereafter did translate some books of the Bible into the vulgar language as appeareth by the book of Will Butler against the common Translation In Hist Angl. lib. 1. cap. 1. he testifieth that at that time the Island of Britan did with five several languages confess one and the same knowledge of the highest truth and of true sublimity to wit the English Britans Scots Pichts and Latines which last by meditation of the Scriptures is become common unto them all Here he acknowledgeth that the faith of all the four Nations in the Island was one and the same Nevertheless he did observe and deplore the waxing corruption of the Church for in that Epistle to Ecbert he did not approve the specious and spacious buildings of Monasteries and in Samu. lib. 4. cap. 2. he saith Let the Reader behold with tears a thing worthy of tears how far the Church slideth daily into a worse or to speak moderately unto a weaker estate He did write many books as Io. Bale in Cent. 2. testifieth he lived 72 years and died An. 734. 2. In the year 724. Jua King of the West-Saxons was perswaded by his Peter's pence wife Ethelburga to go unto Rome in a Monkish habit and first did grant that a penny should be payed unto the Pope out of every fire-house of his Kingdom which was called Peter's pence and was ever almost payed until the year 1533 when King Henry the VIII shook off the Pope Ethelbert King of the East-Saxons went to marry the daughter of Offa King of Merceland and Offa did perfidiously cause him to be murthered Thereafter his pride was turned into so great repentance that he gave the tenth part of all that he had unto the Church and several lands to the Church of Hereford and then he went to Rome and gave unto the Pope a yearly penny as Jua had done An. 793. Henry Spelman in Concil reporteth out of a book De Vita Offae pag. 171. This penny was given not as a Tribute unto Saint Peter but as an alms for the help of an English Colledge at Rome and it was called Peter's pence because it was ordained to be payed on Peter's day yet certainly thereafter it was called Peter's tribute 3. About the year 786. Charls the Great King of France made a league A League between France and Scotland with Archaius King of Scots which hath continued inviolate untill our time The Saxons and others had spoiled off France by incursions and Charls did seek to adorn his Kingdom with Letters as well as Arms therefore he sought the favour of the Scots and did intreat King Archaius to send unto him Professours of the Greek and Latine languages and of other learning for his University of Paris amongst whom Archaius did send Albinus or Alcwine John Meilrosius so named from the Abbey Melrose Claudius Clemens Antoninus Florent reckoneth them amongst Hereticks who followed the Greek Church because they did oppose the Romish Rites John Meilrosius became Abbot of the Augustinians at Ticino and Claudius was Bishop of Altisiodore or Auxerre They both writ several works as Io. Bale sheweth in Cent. 14. 4. We have mentioned Boniface Bishop of Ments he was an English Boniface alias Winefrid man and called Winefrid he had boldly reproved Ethelbald King of Merceland for Adultry and Tyranny therefore the King sought his life he fled unto Rome where Pope Gregory the II. did regard him for his liberty and sent him into Germany for conversion of the Saxons then of a
good purpose what good works did precede whereby that man did deserve to be one person with God yea to be very God To wit God himself even he by whom man began began not to be another then the Son of God and that the only the only begotten and properly and for the Word of God who was made flesh verily God that as every man is one person even a reasonable soul and flesh so Christ is one person the word and flesh Whence is so great glory unto human nature by no preceding merits without doubt by the free and gracious gift but only here the great and only grace of God is evidently shewed unto them who consider faithfully and soberly to the end men may understand that they are justified from their sins by the same free grace by which it was that the man Christ could have no sin Ibid. cap. 12. Certainly no man can have peace with God but by the Mediatour Christ Jesus who is in two natures very God and very man one Christ both Priest and sacrifice he came unto us to offer for us what he had assumed of us that he might take away from us that which he found in us that is our sins Ibid. cap. 21. The Apostle saith of the fire of the day of judgement What each mans work is the fire shall declare It is not to be doubted that he speaketh of a Purgatory fire which fire the ungodly shall feel one way and the godly another way and the righteous another way seeing the ungodly shall from the torment of the fire be thrown into everlasting flames but the godly who shall rise in their bodies without all blot of sin and who have built gold silver and precious stones upon the foundation which is Christ they shall escape that fire with so great facility as with integrity of faith and love of Christ they have kept the commands in this life and that fire of Dooms-day shall be unto them as the Fornace of Babylon was unto the three children who without all harm of that fire shall call upon the beauty of all the creatures unto the praises of God But some just men are subject to some small sins because upon the Foundation which is Christ they have built stones hay and straw which are cleansed by the heat of that fire from which they being cleansed shall be made pertakers of everlasting glory And so by that transitory fire and the whole judgement of that day being compleated two congregations of the godly and the ungodly shall be severed the one of Christ and the other of the Divel So he expoundeth not that Text of a Purgatory before the day of Judgement On the Psalms of degrees at the words of Psal 130. If thou Lord wilt mark iniquity he saith He expoundeth out of what depth he did cry that is from the gulf of his sins which as a deluge had gone over his head understanding that all his life was full of tentations Therefore he saith Who can stand If thou judge only righteousness unto us and shew not mercy none can stand for we are all the children of wrath but we have more hope of thy mercy but not of our merits On John chap. 6. This is to eat his flesh and to drink his blood even to abide in Christ and to have him abiding in us and therefore who abideth not in Christ certainly he eateth not his flesh spiritually although carnally and visibly he do press the Sacrament of his body and blood but rather he eateth the Sacrament of so great a thing for damnation to himself because he being unclean presumeth to come unto the Sacraments of Christ which none taketh worthily but who is clean as it is written Blessed are the pure in heart for Contra Felic Vrgelit lib. 2. Shew us any Nation or Alcwin writeth against the errours of Felix and Elâ—pant Town or Church either Roman which is the head of Churches or Constantinopolitan or of Jerusalem which was dedicated by the presence of the Lord himself or of Antiochia where first the name of Christianity is read to have been or of Alexandria or of any other Church either in Italy or Germany or in France or in Aquitania or in Britan which agrreeth with you in your assertion Here he acknowledgeth all these to be true Churches at that time and distinguis heth them one from another and where he calleth the Roman the Head of Churches certainly he understandeth not that other Churches had their original from Rome seeing he saith the Church of Ierusalem was dedicated by the presence of the Lord himself and Christians had their first name at Antioch both which were before there was any mention of a Church at Rome When Felix came to a Synod at Regensburg where were Priests from all parts of the Christian Empire as Alcwin speaketh contra Elipant lib. 1. his errour was accursed and nevertheless he continued in his errour till at the command of Charls the Great Alcwin writ these books and then he became zealous for the truth and did write a recantation unto the Presbyters and Deacons of his Church that as he had been a scandal unto them so by his means they may be brought again from errour unto the truth as he himself writeth and this recantation is printed among the Works of Alcwin But Elipant Arch-Bishop of Toledo having read these seven books of Alcwin writ very bitterly for maintaining the same errour He professeth to beleeve that Christ is but one person in two natures in one eternal and equal with the Father and the same unity of his person remaining inseparably is also the son of man in respect of his flesh and in respect of his divine nature the Father and He are one unum and in respect of his form of a servant he came not to do his own will but the will of him who sent him But as in respect of the Divine nature He is the natural Son of the Father so in respect of his flesh he is the Son of God adoptive and nuncupative It is to be marked by the way that Felix had said Christ in respect of his flesh was the old man and had need of regeneration but Elipant did not write so For proof of this his last point he alledgeth several testimonies of Scripture of Augustine and other fathers and of the Spanish Missal Against this Epistle of Elipant Alcwin writ four books wherein he sheweth that Elipant held the same heresie with Nestorius who had spoken the same way and yet was judged to have spoken inconsistibly with the unity of Christ's person He retorteth all the restimonies of Scripture and from them proveth that Christ is never called a nuncupative God nor adoptive son but even whilest the Scripture speaketh of his manhood or of him as man calleth him the only begotten of the Father Thirdly he sheweth that Elipant did corrupt the testimonies of the Fathers and did add the words Nuncupative
and Adoptive where they were not and on the contrary he produceth their testimonies where they do expressely deny that Christ is the Son of God by adoption and in this respect distinguish Christ's son-ship and the son-ship of the Elect. As for the testimonies of the Spanish Missal he toucheth them not as if that Missal were nothing Nevertheless hence we see that the Spanish Church at that time had a proper Missal and were not subject unto the Roman Church It is also worth the marking that whereas Elipant had alledged a testimony of the son of Sirach Alcwin lib. 1. saith When the testimonies of God's Prophets have failed unto thy perversness thou feignest a new Prophet speaking according to thy errour In Jesus the son of Sirach is that sentence which book blessed Jerom and Isidore do witness that without doubt it is reckoned amongst the Apocrypha that is dubious witness and it was not in the time of the Prophets but of the Priests when Ptolemeus Evergetes was King In lib. 2. neer the end he saith Holy Father raze raze quickly this opinion out of the Closet of thy heart lest the Lord who hath appointed thee to give Wheat unto his family find that written in the Table of thy heart and say unto thee I acknowledge not these Letters these words were not taught thee by the men to whom I said Go teach all Nations If we join these two testimonies we see that Alcwin did not acknowledge any book for Scripture nor any doctrine for truth which had not a warrant from the Prophets and Apostles In lib. 4. The original of these evils which begets the occasion of all impieties is this While the wisedom of the heavenly Teachers is weighed through the fault of miss-thinking men in their temerarious pride not according to the propriety of their meaning but is turned into other meanings after the will and pleasure of the reader and otherwise then the respect of truth carrieth and it is easie unto any who understandeth the Scripture rightly to find this by the Comments of all Hereticks that they are not afraid in their ungodly temerity and froward blindness to draw the most holy words of the Divine books into the similitude of their errour which kind of impiety and misery if thou Father Elipant hadst considered with a prudent mind and humble searching thou hadst never fallen from the unity of the Catholick peace into the pit of this errour In his book De virtut vitis which he writ at the intreaty of Wido a Count he exhorteth him to read the Scriptures diligently Ca. 5. saying The reading of the Holy Scriptures is the knowledge of divine blessedness for in them as in a glass a man may know himself what he is and whither he goeth Continual reading purifieth the soul breedeth fear of Hell and stirreth up the heart of the reader unto Heavenly joies He who desireth to be with God for ever should frequently read and pray for when we pray we speak with God and when we read God speaks with us The reading of the Holy Scriptures bringeth a twofold benefit because it instructeth the understanding and brinketh a man from the vanities of the World to the love of God Honest is the labour of reading and conduceth much to the purifying of the soul for as the body is nourished by fleshly meat so the inward man is nourished and fed by God's word as the Psalmist saith How sweet unto my tast are thy words O Lord even more then the honey and the honey-comb unto my mouth But he is blessed who reading the Holy Scriptures turneth the words into works Certainly all the Holy Scripture is written for our salvation to the end we may by them grow in the knowledge of the truth A blind man stumbleth oftner then he who seeth so he who knoweth not the Law of God sinneth through ignorance oftner then he who knoweth it Certainly this man would not have consented unto that Canon of the Councel of Trent which forbiddeth people to read the Scriptures But to the end that all should not be thought to be his which goeth under his name it is to be marked that in Par. II. is an Homily in festo omnium Sanctor which Quercitanus hath marked to be amongst the Sermons of Augustine but he had found it in a manuscript under the name of Albin but it can not be either Augustin's nor Albin's seeing that feast was afterwards appointed by Pope Gregory the IV. These books de Trinitate are written so clearly that Sixtus Senens in praefat Biblioth saith They were written by John Calvin and published in the name of Alcvine But Doctor James in The Corruption of the Fathers par 4. pag. 50. testifieth that antient copies thereof were in the Prince's Library at Saint James and they were Printed at Lions An. 1525. when Calvin had not begun to write Rich. Hoveden in The Continuation of Beda writeth That Charls the Great sent over into England the Acts of a Synod sent him from Constantinople for the adoration of images the which the Church of God utterly detesteth Against this adoration saith he Albinus writ an Epistle marvellously grounded on divine Scriptures and carried it with some Synodical Acts in name of the English Bishops and Princes unto the King of France 6. Ecbert King of the West-Saxons vanquished Merceland Kent Essex and Northumberland and then he commanded that land to be called Anglia and the inhabitants Angles or English men Tho. Cooper ad An. 796. CHAP. V. Of COUNCELS 1. FEw Councels were assembled in the beginning of this Century In France Carloman assembleth one which beginneth thus In the A Synod in France Name of our Lord Jesus Christ I Carloman Duke and Prince of France with the advice of the Servants of God and my Nobles in the fear of Christ have assembled An. 742. Febr. 19. the Bishops which are in my Kingdom with the Priests into a Councel and Synod these are Boniface Arch-Bishop of Mentz Burchard Bishop of Wirtzburg Reginfrid Guntharius and the rest of the Bishops with their Priests That they should give me counsel how the Law of God and religion of the Church many be restored Nota which in the daies of former Princes hath been shattered and fallen and how Christian people may attain the salvation of their souls and not perish being deceived by false Priests And by the advice of my Priests and Nobles We have ordained Bishops thorow Cities and set over them the Arch-Bishop Boniface who is the Legate of Saint Peter And we have ordained that Synods should be called every year that in Our presence the Decrees of Canons Rites and Laws of the Church may be restored and We restore unto the Churches the monies which hath been taken from them We have also discharged all the Servants of God from hunting and wandring in woods with Dogs and that they have no Hawks nor Falcons We have also Decrced according to the holy
together to fight for life and land and killed him An. 812. Zonar and his son Stauratius was wounded in the fight and escaped into Adrianople where he was declared Emperour but after three months Michael Rangabis his brother in-law shut him into a Monastery Then were mutual Embassadours betwixt the two Emperours and a perpetual peace was concluded An. 813. as was touched in Century 8. in Amalarius All these particulars shew evidently that the power of transferring the Empire did not appertain unto the Bishop of Rome and seeing now we have Emperours nearer us they shall be the subject of this History so that some mention shall be of the Eastern Empire 2. CHARLES the Great was crowned Emperour An. 800. in the 33. Charls the Great had care of Religion year of his reign and the 58 year of his age he did fight many battels and was alwaies victorious he had Wars with the Heathenish Saxons for the space of 30 years he did oft times overcome them and granted them liberty upon condition they would imbrace the Christian faith but on every occasion their Duke Wedekind cut off both Loyalty and Christianity At several times when Charls had obtained a Victory he erected a new Bishoprick he founded seven Bishop-Cities in that Province giving them Princely power because he did judge that the fierce people might be tamed by religion rather than by Arms these were Breme Verda Minda Padeburn Osnaburg Hildesem Halberstad Crantz in Saxon. lib. 2. cap. 23. and in cap. 22. he saith Although Charls gave unto the High-Priests power of governing yet the Nobles did not altogether lose their administration whence it came to pass that when the War was ended the Secular power beyond Visurg or the river Veser was acknowledged by them all to belong unto him At last because they had revolted he removed ten thousand of them with their wives and children into Brabant and Flanders and set some French into that Province and left his son Charls there with an Army to keep them in obedience Charls understood that the Latine Translation of the Bible was much corrupted He causeth the Latine Translation of the Bible to be amended through the negligence of Writers and gave it in charge unto Alcwin to amend the Translation who did correct both the Old and New-Testament so doth Baron tom 9. ad An. 908. testifie as also that he had an ancient Copy in Biblioth Valitella carrying Alcwin's name and Alcwin in his Epistle before his sixth book on John speaketh of that his work at the command of the King He laboured much for conversion of the Pagans in Germany and erected publick Schools at Paris Ticine and Osnaburg and furnished them with store of books he received gifts from the Calipha of Aegypt his sons Pipin and Charls died before him In the year 813. when he was grown unable to govern he sent for his son Lewes and for Bernard son of Pipin and in presence of his Peers said unto Lewes Come Lewes and with joy put this Crown upon thy head not for ornament of dignity but for safety of Our Kingdoms and Christian-Commonwealth and henceforth govern thou the Empire with happy success and the Peers did swear fidelity unto him Nor did Lewes look unto the Pope for coronation or anointing untill Pope Stephen fled for refuge unto him as followeth and then he was Crowned again at Aken Charles died in February An. 814. He began a Grammar of the German language but ended it not he changed the names of the Winds and Months from the heathenish manner He writ many books In the Epistle to Alcwin before his books De Divinis Officiis he His testimony in some articles of the faith saith When Christ was at Supper with his Disciples he broke the bread and gave the cup to them in figure of his body and blood and left a great Sacrament which is profitable unto us Lib. 1. cap. 15. The mercy of our Mediatour is above the Legal and Evangelical Precepts through which mercy we are saved not by our works which we have done nor by our willing or running but by his mercy Lib. 3. cap. 25. The miracles which they say have appeared in images if they did not appear truly as no authentical Of Miracles History sheweth were but lies if by some imaginary overshadowing they did appear to deceive mens minds it is most dangerous lest that old enemy by his subtile art by shew of wonders perswade deceitfully to do unlawfull things But if these things did verily appear which cannot be proved by any certain warrant we should understand that when many and wondrous things are done at the pleasure of God by some creatures or in whatsoever creatures they be done yet these things are not to be worshipped by which or in which these wonders are made because the Almighty God who sheweth many signs unto men by visible and palpable things to mollifie the hardness of mens hearts by these visible things doth not work these signs to confirm the worship of any creature for he hath commanded to worship and adore him alone Because God spoke out of a bush unto Moses should the bush therefore be worshipped Because a woman was healed by touching the hem of Christ's garment should hems therefore be worshipped Lib. 4. Cap. 2. The Holy and Catholick Church professeth to serve God not by images nor by men nor aetheral powers but by Christ our Lord Catal. test ver lib. 8. Charls made many Laws and Ecclesiastical Constitutions His Ecclesiastical Constitutions which Ansegisus or Angisus Abbot of Lobien and then Arch-Bishop of Senonen gathered together with the Constitutions of Lewes and divided them into seven books Sinderus testifieth that they were in the Abbey of Saint Gallus and were Printed lately at Paris In the Preface he saith he had appointed these Constitutions with advice of his Priests and Counsellers and that he had followed the example of King Josias who indeavoured to bring the Kingdom which God had given him unto the worship of the true God Lib. 1. He commanded to try the learning and conversation of Intrantes he did forbid private Masses and appealed to the See of Rome but indirectly Ca. 10. He forbiddeth confusion of Diocies or that no Bishop should medle with any Parish of another Diocy he forbiddeth any books to be read publickly but what were approved by the Councel at Chalcedon cap 20. And cap. 42. he forbiddeth to worship Saints Cap. 82. He commandeth that Bishops suffer not the Priests to teach the people other things then are contained in or according to the Holy Scriptures Lib. 2. cap. 3. Although the authority of the Ecclesiastical Ministry may seem to stand in our person yet by the authority of God and ordinance of man it is known to be so divided that every one of you in his own place and order hath his own place and ministery hence it is manifest that I should admonish you all
the Word but stones ..... Whereas thou saiest And Pilgrimages unto Rome that I forbid men to go unto Rome for pennance thou speakest falsely I will first ask thee if thou knowest that to go unto Rome is to make pennance why hast thou in so long time destroied so many souls which thou holdest within the Monastery and took them into the Monastery for pennance and hast not sent them unto Rome but rather causest them to serve thee ..... We know that the words of our Lord in the Gospel are not understood when he said unto Peter Thou art Peter and upon this Rock .... Because of these words the ignorant sort of men laying aside all spiritual understanding will go to Rome to get life eternal ... Let no man trust in the merit nor intercession of Saints because unless they please God with the same saith rightcousness and truth which these held they cannot be saved hear this ye unwise amongst the people and ye fools be sometime wise ye who go to Rome to seek the intercession of the Apostle hear what Saint Augustine saith against you .... truly he should not be called Apostolical who sitteth in the Chair of the Apostle but who fullfilleth the Office of an Apostle Bellarmin de reliq Sanct. lib. 1. cap. 1. reckoneth this Claudius among his Hereticks so doth Gretser de festis because in Church-service he would not name the Saints nor would keep the feasts and called them a vain and unprofitable custom and did despise them lest we seem by intercession of the Saints to seek any thing from God Jonas Bishop of Orleance writ against this Apology and his answer is in Biblioth de la Bigne tom 4. his opinion is in pag. 698. Whereas Claudius had cited the second command Exod. 20 Jonas answereth This truth is our mind it is true I say and most agreeable to the sound faith that no image should be made of any thing in heaven or earth whereunto worship or adoration which is due unto God only should be given any way therefore since God is invisible and contains all and is no where contained we are forbidden to make an image of him lest men might think that he is bodily but consider whether thou under the name of similitude dost comprehend the images of the Saints he quoteth the testimony of Augustine de Civ Dei lib. 10. cap. 26. ult and Enarr in Psal 96 c. and he commendeth the Epistle of Gregory to Seren whereof mention is before in Century 7. chap. 3. And pag. 699 he saith We account it impiety to adore a creature or to give it any part of Divine service and with a loud voice we proclaim that the doer of such a crime should be detested and anathematised And pag. 701. It is the crime of impiety to worship any other but the Father Son and Holy Ghost 3. At the same time Agobard was Bishop of Lions he took part with Lotharius against his father and therefore was deposed after the reconciliation he was restored and being a man of wisedom and knowledge was imploied in the greatest affairs of the Kingdom His works were Printed at Paris An. 1605. from which impression these passages are extracted Pag. 52. There is one immovable foundation there is one rock of faith which Peter confesseth Thou art the son of the living God Pag. 128. The uncleanness of our time deserves a fountain of tears when so ungodly a custom is become so frequent Domestical Chaplains that there is none almost aspiring to temporal honour who hath not a Priest at home not whom he obeyeth but of whom he exacteth all manner of obedience uncessantly not in divine things but in wordly also so that many of them do service at Table or mixeth Wine and leadeth Dogs feeds Horses or attends Husbandry neither regard they what manner of Clarks these be but only that they may have Priests of their own and so they leave Churches and Sermons and publick service it is clear that they seek them not for honour of religion because they have them not in honour and speak disdainfully of them Pag. 163 Why say ye it is not true that he who is Humility truly humble thinks not basely of himself and believeth that he is a sinner Since this is most openly manifest that is the property of the Saints and not of proud men .... Also the Apostle James saith in many things we all offend which if any will say it is spoken of humility let him know that so he followeth Pelagius and if he would be amended let him read the books of Augustine against the Pelagians and let him know that all the Saints did truly accuse themselves of their sins so that they had need to say for themselves Forgive us our debts He is large against the worship of Images Pag. 237. Worship of Images One will say I think not that there is any God-head in the Image which I adore but I worship it for his sake whose Image it is I answer if the Image be not God it should no way be worshipped as it were to honour the Saints who no way would admit divine honour to themselves Pag. 251. Let God be adored worshipped and reverenced by believers let sacrifice be given to him only .... Let Angels and holy men be loved and honoured with love and not with such service Pag. 254. The Orthodox Fathers for avoiding such superstition did rightly ordain that no Picture should be in a Church lest that which is worshipped and adored be painted on Walls Bellarmin de Scriptor Eccles sect 9. speaking of Ionas Epist Aurelia saith Jonas and other Bishops of France in that age were overtaken with Agobert's errour By the Jesuits confession then many Bishops of France were against the present errours of Rome 7. Angelom a Monk of Luxovia and of much reading at the intreaty of Drogo Epist Meten writ many books In 3 Reg. cap. 19. he saith As the The Word body cannot live without nourishment so neither can the soul live without the word of God In lib. 1. cap. 2. None by his own strength is able to do No good of our selves good nor resist the Divel yea if he attempt to lift up himself against the Lord he loseth the good which he seems to have Ibid. cap. 25. As it is easie for a man to hold in his hand a few herbs that are knit together so the power Perseverance of our Lord and Saviour easily preserveth all the elect throughout the world from the beginning to the end that none of them by any means can perish as he saith I give them life eternal and they shall not perish for ever neither shall any pluck them out of my hand In 2. Reg. cap. 8. Our Lord Jesus by Predestination his secret dispensation from among unbelieving men hath predestinated some unto eternal liberty quickning them of his gracious mercy but in his secret judgement
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
industry Here Laws are Enacted for Church-men without Pope or Bishop In this King's time came the Danes with the Peichts into Scotland under two Generals Hubba and Humber they were discomfited in Fife but Constantine was slain King Gregory chased the Peichts which were remaining into Northumberland where he fought so happily with the Danes and Peichts that they were all almost slain by Gregory on the one side and by Alfred King of England on the other and Northumberland was possessed by the Scots granting liberty unto the Saxons to go or abide Because the Britons had aided the Peichts Gregory took from them Cumber and Westmerland and slue their Prince Constantine His brother Herbert considering the hostility of the Scots and Danes chose to make peace with the Scots So Alfred drew up a general peace of all the Christians in Britain against the Danes as a common enemy and it was agreed that Gregory for his valiantness should perpetually injoy Northumberland This Gregory by Act of Parliament at For far did confirm all the priviledges of the Church and ordained that Church-men should not be drawn before Civil Judges but only before their ordinary he granted unto them to make Laws and Constitutions for the good of the Christian faith to discuss all debates concerning Oblations Tithes and Legacies or Testaments to accurse all Rebels and that all persons which were excommunicated should not be heard in Civil Courts Boeth Histor lib. 10. cap. 19. Some Irish men had spoiled Galloway and returned privily therefore Gregory went with all hast into Ireland he fought two Battels against two Governours and vanquished them Dublin was rendred unto him he visited the young King Duncan and protested that he came not for greediness of their Land but to redress the wrong With consent of the people he took upon him the name of Tutor of the King and committed him unto the trustiest of the Nobles permitting them to use their own Laws and requiring only of them that without his seal they would admit no English nor Britan nor Dane amongst them for assurance he took with him 60 men in pledge This Gregory was called the Great and died An. 892. Buchan Histor Scot. 5. The fore-named Alfred was the first King of England who had unction from Rome He divided his movables into two equal portions the one he appointed for uses secular and divided it into three parts one for his family another for building of new works wherein he had great delight and the third he reserved for strangers The other half he dedicated unto uses Ecclesiastical and divided it into four portions one for relief of the poor another to Monasteries the third to the Schools in Oxford where he had erected a School for Grammar another for Philosophy and a third for Divinity whereas before they had neither Grammar nor Sciences because Pope Gregory the I. gave in command that Britain should have no Schools for fear of Heresies but only Monasteries Bale And the fourth part he sent for the relief of distressed Churches without his Realm Sir Hen. Spelman in Concil pag. 176. sheweth that he bewailed the ignorance of the Clergy in his time that few on the South-side of Humber knew the Liturgy in English or could translate an Epistle into the vulgar language yea when he came first to the Throne he found not one on the South-side of Thames Note here they did use the Liturgy in Latine because they had received it so from Rome and because the people in former times did understand it but when the people understood it not the King would have it rather in the vulgar Alfred died An. 901. 6. John Scot who was surnamed Aerigena or born in Aire for distinction from a former born at Melrose and another in the XIII Century born in Dunce otherwise called Subtilis was famous for his pregnant judgement wondrous eloquence and in those daies rare knowledge of the Greek Chaldean and Arabian languages He went to Athens and studied there some years He returned into France and was much respected by Charls the Bald at whose command he translated the Books of Dionysius De Hierarchia into Latine Anastasius Bibliothecary of the Vatican in the Preface before that Translation writeth unto the same King It is wonderfull how that barbarous man which was born at the end of the World and might have been thought to be as far distant in language as he was in conversation from men could understand such things and turn them into another language I mean saith he John Scot whom I have heard to have been a very holy man It is no marvel that he call him barbarous because the Scots before that time and some hundred years thereafter did never acknowledge the See of Rome This John did write a book De Corpore Sanguine Domini against the opinion of carnal presence which was condemned at the Synod of Vercelles as followeth Bellarmin de Eucharist lib. 1. cap. 1. saith This man was the first who writ doubtingly of this matter It is the fault of the Romanists that his book is not extant but since it was not condemned by the Church for the space of 200 years and none of his time spoke against that book he wanted no reason in it He writ a book of 19 Chapters De unica Praedestinatione more curious then sound which was answered by Florus of Lions as is before He writ also a book with a Greek Title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the distinction of natures Some write In it is the resolution of many profitable questions but so that he followeth the greeks more then the Latines and for this the Pope did persecute him he fled into England and was in account with Alfred and was his Counsellour and Teacher of his children afterwards he retired to the Abbey at Malmsbury where his Disciples murthered him with their pen-knives being inticed thereunto by the Monks because he did speak against the carnal presence as saith Zepper de calumnia haeres Berengar and was accounted a Martyr as is recorded by Guiliel Malmsbu de gest reg Angl. lib. 2. cap. 4. CHAP. V. Of COUNCELS 1. MAny Synods were assembled in the beginning of this Century and all ex jussu Imperatoris as is express in the beginning of them particularly In the year 813 Charls the Great assembled four Councels one of 30 Bishops and 25 Abbots at Mentz In Ca. 4. it was ordained That Baptism should be solemnly administred at Easter and Pentecost but in case of necessity they might baptize at any time Ca. 5. Seeing we have one God and Father in Heaven and one mother the Church one faith and one baptism therefore we should live in one peace and concord if we desire to come into that one and true inheritance in the Kingdom of Heaven for God is not the Authour of confusion but of peace and he saith Blessed are the peaceable Ca. 6. an Act is That fatherless children should not be dis-inherited
did teach that the body and blood of Christ which are offered upon the altar throughout the earth are not the very body and blood of Christ but onely a figure or certain similitude howbeit indeed Berengarius had said nothing so To the intent Adelman may bring his Brother from this opinion he intreateth him brotherly not to depart from the doctrine of their master Fulbert and of the Catholike Church Then he appealeth to the testimony of Augustin Ambrose and Jerome who never taught any transubstantiation or impanation He writeth also that the very flesh and blood of Christ was given unto the Apostles at the first institution and are still given unto faithful communicants for he who said in the beginning Let there be light and the light was made of nothing why saying of the bread This is my body may he not cause it to be the same Afterwards he sheweth how Christ worketh this by the mystery of man for when he was made immortal and going up to heaven he said Behold I am with you unto the end of the world because he was compersonate of two natures one circumscribed another uncircumscribed by his circumscript nature he went from place to place by his uncircumscript nature he is whole every where illocally and abode with them yet he did not separate the Son of Man from the Son of God and when the Son of Man ascended up to heaven he was there as the Son of God as he witnesseth himself No man ascendeth up to heaven but he who came down from heaven the Son of Man who is in heaven If therefore he was there by the unity of person whether he had not ascended by property of nature for in the same unity he abode still on earth with men after he had ascended up to heaven Therefore that faith may be exercised in believing because that vital Sacrament appeareth not under a bodily shape it is hid profitably as the soul in the body Last of all The water in Baptism seemeth to be common water and a baptised man What seemeth he but what he was before he declareth this at great length that neither sense nor reason can reach to comprehend this mystery where sense judgeth that water to be an humide liquor cold in substance and which may be turned into air or earth but how by the water and the Spirit a soul is regenerate and forgiveness of sin is given unto this unsearchable mystery neither sense nor reason can attain and nevertheless we must surely believe That the unbodily soul is created by bodily water c. Mark here as Christ's body was not in heaven when he said Behold I am with you and yet even then he was in heaven wholly in respect of his person so now his body is in heaven and not on earth where notwithstanding he is personally Again mark We have here an union of the water and the Spirit to the regeneration of the soul but who ever thought that that water is the Spirit or that the thing signified is corporally or locally in the water or who can imagine that the body is turned into the soul when the body and soul are united And yet Adelman writeth that the union of bread and wine with the body and blood of Christ is like to these two unions to wit by these comparisons he would shew that though the elements remain still the same and Christ's body be always in the heavens till he come again to judge yet there is a real and sacramental union twixt the sign and the thing signified and that the faithful certainly communicate of both together What answer Berengarius did return to his con-disciple we cannot finde But he wrote an Epistle to the forenamed Lanfrank declaring the abuses of the Sacrament and commending the book of John Scotus on that question And he wrote expresly that the body of Christ is not in the Sacrament but as in a sign or figure or mystery He spake also in his preachings against the Romish Church in the doctrine of Marraiage and necessity of Baptism Io. Oecolampad epist lib. 3. fol. 154. print at Basil anno 1536. And Bellarm. in praef before his Books de Pon. Rom. witnesseth that Berengarius called the Church of Rome the Malignant Church the Council of Vanity and the Seat of Satan and he called the Pope not Pontificem vel Episcopum sed Pompificem Pulpificem It happened that Lanfrank was not at home and the Convent opened the Letter of Berengarius and sent it with a Clerk of Rhemes unto Pope Leo IX The Pope summoned a Synod at Verceles Berengarius was advised not to go himself but send some Clerks in his name to answer for him The two Clerks were clapt in prison Scotus was condemned 200. years after his death and the doctrine of Berengarius was condemned yet nothing done against his person at that time because many favored him Lanfrank was now a pleader for him but he was commanded by the Pope to answer him under no less pain then to be as great an Heretique as he Lanfrank following the sway of the world for afterwards he was made Bishop of Canterbury performed the charge In that Book he sheweth that Berengarius in the words of Institution This is my body did appoint them this that is this bread and the bread remaineth saith he bread so that it becometh what it was not to wit the body of Christ sacramentally Even as Ambrose said The Sacrament consisteth of two things one visible another invisible the thing signified and the sign which thing signified if it were before our eyes on earth it were visible but since it is lift up to the heavens and sitting at the right hand of the Father it cannot be brought until the time that all things be restored Again Lanfrank saith Thou believest the bread and wine of the Lord's Table to remain unchangeable in respect of the substance that is to have been bread and wine before the consecration and to be bread and wine after the consecration that they are called the flesh and blood of Christ because they are celebrated in the Church in remembrance of his flesh which was crucified and of his blood which was poured out of his side to the end we being admonished thereby may call to minde the Lord's passion and when we call it to minde we should incessantly crucifie our own flesh and the vices and infections thereof What absurdity could be in these words worthy of so many curses and what was against the Scriptures But Lanfrank hoping to catch some advantage by these last words as if Berengarius had said These signs are naked signs he did beat the air and nothing impugned the true doctrine of Berengarius for this is the special argument of Lanfrank against him The doctrine of the Apostles ordained to be preached that the flesh and blood of our Lord Jesus Christ is eaten with the mouth of the body and with the mouth of the
Amelphis John or Gregory VI. Because Satan could not openly persecute Christ by Pagans he craftily intends to subvert the name of Christ by a false Monk under shew of Religion but albeit God permit such things to be done our sins so deserving yet the time of recompense is at hand Catal. test ver li. 13. Many other Books were written against this Hildebrand there is named one in the German tongue written by Waltram Bishop of Niembergh as is thought the Author bewails the miseries of the Church and lewdness of Clerks then he addes Hence the Catholique faith is defiled hence that unrighteousness hath waxed so that instead of truth false testimonies and for common faith perjuries do abound since Laws are silent giving place to wars that saying of Hoseah is fulfilled There is no truth nor knowledge of God nor mercy in the land cursing and lyes murther and stealing have overflowed Behold some Bishops have joyned unto the faction of Hildebrand accounting more of him then of all the Catholique Church so it comes to pass that while the enemy so weth in the Lord's field the tares of many scandals that now in Bishopricks are no Sacraments of Christ and his Church which should be the work of the Bishops of God but execrations which are the works of the Servants of Satan who as Cyprian writes seeing Idols forsaken and his Temples left by the multitude of Believers hath devised a new craft under the name of a Christian he deceives the unwise and by Heresies and Schisms he overthrows the faith c. In another place he saith Now it appears Satan is loosed out of the pit seeing as it is written he is come forth to deceive the Nations Ia. Vsser de Eccles statu c. 5. hath the same The above-named Waltram in another place lamenteth That then a new sort of Bishops swelling in pride because of the gifts of Believers drew all things unto themselves under cloke of Religion and they were painted walls and hypocrites 12. When Gregory and Victor the two heads of that pernicious faction More opposition against that faction were gone the Bishops of Germany and France considering the calamities of the Church by that unhappy Schism thought good to meet at Garstung for debating their strife no more with swords but with reasonings so the Bishops of both factions conveen in January There Conrad Bishop of Utrecht had a long Oration to this purpose We are assembled prudent Fathers to establish peace which our Saviour at his departure did leave the temerity violence and pestiferous errors of those who are not ashamed to dispise that heavenly gift I wish I could cut in sunder with the two-edged sword and confute with the testimonies of the two Testaments according to Christ's command Who despiseth an Oath breaks covenant and keeps not promise dispiseth him by whom he hath sworn he offends him whose name the other party hath believed As I live saith the Lord the Oath that he hath dispised and the Covenant that he hath transgressed shall I bring upon his pate Shall he who hath transgressed his Covenant escape You must consider not so much unto whom as by whom thou hast sworn and he is more faithful who did believe thee swearing by the name of God then thou art who hatchest mischief against thy enemy or rather now thy friend and that by reason of divine Majesty We finde it commanded concerning Tiberius and Nero who were not onely most cruel Tyrants but most vile Monsters Give to Caesar what is Caesars and fear God and honor the King and not onely be obedient unto Princes who bear not the sword in vain even though they be evil but supplicate the most high God for them that under them we may lead a quiet and peaceable life All power is of God and he who resists power resists the providence of God Therefore those are ambitious and presumptuous who dare with whorish faces misinterpret that saying of our Lord and God What ye shall loose on earth shall be loosed in heaven and what ye binde on earth shall be bound in heaven and force it to serve unto their own lust and indeavor to gull us as if we were children without all knowledge Our heavenly Teacher did open the hearts of his disciples to understand the Scriptures Moses the Prophets and the Psalms and he commanded them to preach in his name unto all the Nations repentance and forgiveness of sins and that they should be witnesses of those things Therefore Hildebrand was carried headlong into ambition when he usurped the power of the eternal God whose Messenger he should have been such are the times now such are the maners and such are the men The most high Majesty had provided but slenderly for the affairs of mortals if he had so intrusted the sword into the hand of any man Who could restrain the lust of men who could rule it truly the wisest is not sufficient for such a burthen We have not need that any should teach us in what maner Peter and his Colleagues did use their spiritual power or to speak more properly the dispensation and administration of God's stewardship for they were but stewards of the divine Oracles It is as clear as the light by the book which the Physitian Luke hath written of the Acts of Christ's Messengers the weapons of our warfare are spiritual and not iron nor robberies murthers killing of men nor perjuries and our helmet breast-plate girdle buckler and sword are peace love righteousness hope of salvation truth the word of God and faith These Divine Gifts our most Christian Emperor did often proffer most willingly unto Hildebrand but he refused to accept them c. The Papal party had chosen Gebhard Bishop of Salisburgh to speak in their name but when he heard this Oration he would not open his mouth to speak in the contrary Avent Annal. lib. 5. It was appointed at that time to assemble again in May at Mentz The Papal party did preveen the time and assembled at Quintelburgh now called Quedlinburgh in April there they wrested some words of Wezilo Bishop of Mentz and condemned him as an Arch-Heretique they called themselves the true Church and consented unto the election of Clemens III. The Synod at Mentz was very solemn there was the Emperor the Electors and many Dukes Peter Bishop of Portua and Legate of Clemens and many Bishops of France and Germany by common suffrage the faction of Hildebrand was condemned as contrary unto Christian piety and a Decree was published to this purpose All Christians should shun the company of those accursed persons whom we have named seeing they have made defection from us and not we from them they promised to be present at this Synod but they will not come they abuse Christian piety and leaving the sheep they run unto the enemies of the Republique they not onely exhort unto fire and sword but also are ring-leaders and Captains of the war What would
Book Castigatio in Ecclesiasticum Ordinem he distinguisheth Church-men into Bishops or Priests as he speaketh and the Clerks of the first sort he expoundeth the first part of the third Chapter of 1 Tim. and he expoundeth the second part of the Clerks and from that Chapter he convinceth them both He nameth no other degree of Church-men but certainly he had named them if any other had been among them because he speaketh so distinctly of the several ranks of men both in State and Church He calleth the first sort oftest Sacerdotes simply but never Episcopos unless he add sive Sacerdotes The book is in Bibliotheca Patrum de la Bigne We may conclude then the ancient Britans had no Church-men above the degree of Priest-hood Now if that were added which followeth in this Chapter concerning Ireland we have found four National Churches that have been governed without Prelates to wit the Affrican ancient Britan the Scots and Irish some for the space of 500. years yea untill the Britans were subdued by the English and some for the space of 1000. or 1100. years And we have found that there was a Church-Council consisting partly of Rulers who were not Teachers besides that Ambrose and others testifie that such were every where Yea and in Rome it is most probable that the first Teachers Of the first Bishops of Rome were of equal Authority I say probable because Histories are not clear in this point Epiphanius Haeres 27. saith Peter and Paul were the first Bishops there but whether Linus and Cletus were Bishops there while the Apostles were alive I cannot well say It may be saith he because the Apostles went into other Nations to preach and Rome could not be without a Bishop for Paul went into Spain and Peter did oft visit Pontus and Bithynia and possibly when Clemens had refused I cannot say it certainly and Linus and Cletus were dead he was compelled to take the Bishoprick So conjunctuarily writeth Epiphanius Jerome in Catalog Scriptor saith Clemens was the fourth Bishop and he nameth Peter but not Paul Linus and Cletus but saith he many Latins say Clemens was next unto Peter Theodoret on 1 Tim. 4. saith They say Linus did succeed unto great Peter Io. Naucler in vol. 2. Generat 3. saith In the year of our Lord 70. Linus succeeded unto blessed Peter although blessed Peter had ordained that Clemens should succeed but Clemens considering that it was an ill example that one should succeed his Successor he renounced the Papacy and Linus was chosen then Cletus and fourthly Clemens Rufinus in praefa before Clemen Rocognit saith Some do ask seeing Linus and Cletus were Bishops of Rome before Clemens how could Clemens writing unto James say that Peter had given unto him the Chair of Teaching we have this reason of it Linus and Cletus were Bishops of Rome before Clemens but while Peter was alive they had the charge of the Bishoprick and Peter fulfilled the Office of Apostleship Dion Petavius a Jesuit in Rationa par 1. lib. 5. cap. 5. saith When Peter was killed by Nero Linus governed the Church of Rome as ancient writers affirm and they assign unto him eleven years two moneths and some days so that he died in the year 78. Unto him succeeded Cletus whom Irenaeus calleth Anacletus and he sat twelve years and seven moneths and suffered martyrdom ann 91. and Clemens was his Successor The Jesuit Io. Hart in Collog cum Io. Reynold c. 6. se 4. affirmeth That Peter before his death ordained onely Clemens to be his Successor Others have other opinions as it is in Collog ca. cit se 3. therefore I said Histories are uncertain in this point albeit a great part of the Romish faith is grounded upon it but it is most probable that Clemens Linus Cletus and Anacletus were Sympresbyters and the writers in following Ages speaking conformable to their own practice do name some one and some another But it is more certain that others were the first preachers of equal Authority at Rome then that any of these four were the first preachers there That Peter or Paul were Bishops of Rome it is not probable because they were Apostles and did the work of their Apostleship and the Scripture sheweth their diligence from time to time and it is certain that in the mean while other preachers were at Rome whom Paul saluteth Rom. 16. Aquila Epenaetus Andronicus Junias c. these he calleth of note among the Apostles and his fellow-laborers in the Lord. Sedulius saith Whom he calleth fellow-laborers he meaneth in the work of teaching and it is not without reason thought that the Romans believed by their teaching Ambrose or whoever was the Author of the Commentaries saith Those were not idle at Rome for they were zealous in devotion And it is understood that all those whom Paul saluteth came for confirmation of the Romans for which cause he saith that not onely he but all the Churches of the Gentiles give them thanks and he admonisheth the Romans to obey them In 2 Tim. 4. Paul mentioneth Linus to have been at Rome at that time and in the same verse he nameth others before him to wit Eubulus and Pudens which he would not have done if Linus had been their Prelate Wherefore there was a Church at Rome before Peter or Paul came thither as Paul writeth unto them as a constituted Church and testifieth that their faith was spoken of throughout the world c. 1. 8. and their obedience was come abroad unto all men It is certain also that they had many Preachers and other Officers to whom he directeth chap. 12 6 7 8. nor can any man prove that those Preachers had superiority one over another therefore it deserveth consideration Whether the Roman Church was not once constituted with purity of Teachers and Whether the Church of Antioch was not of the like constitution See and consider Acts 13. 1. and many Elders or Bishops were at Ephesus Acts. 20. 17 28. and so at Thessalonica 1 Thess 5. 12. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Revel 2. will not prove any imparity seeing it is attributed unto all Priests generally Mat. 2. 7. and the the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is too weak a foundation for such a building seeing it implieth not always a singularity but often an indefinite thing and answereth unto our particle a or an oftner then unto the particle the and so it may well be translated there To an Angel seeing many Bishops were at Ephesus And this putteth the question out of all doubt to me that as the Scripture is the first and main foundation commanding to Ordain Elders or Bishops these are one in Scripture-language in every Church Acts 14. 23. or in every Town Tit. 1. 5. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens Bishop of Rome in his Epistle ad Corinth So for Practice and History it cannot be shewed that when the constant Moderators were appointed under the name of
Purgatory was not known and then it was believed by some by degrees partly by revelations and partly by Scriptures and so at last it was believed generally by the whole Church we may easily understand some cause of pardons Seeing then Purgatory was so lately known who can now admire that there was no use of pardons in the primitive Church c. 4. A fourth device of the Friers 4. Meritum ex congruo condigno was the distinction of merit ex congruo condigno some holding the one part onely and some both parts but it was never universally approved among them seeing always some did abhor to say A man by his merits is worthy of the Kingdom of heaven Of which number were Guiliel Parisien Jo. Scotus Gregorius de Arimino Biel c. This particular leadeth to another consideration Their contrary doctrines of these Friers that as they do differ in degrees the latter sort for the most part being worse or more erroneous then their fathers and ready to produce a worse generation so they did and still do differ in contrary opinions for they preach not Christ of good will saith Agrip. de vanit scien cap. 97. but for contention so that there is more hope of agreement among Philosophers then among these School-men seeing they have darkened and killed all maner of Divinity with opinions of men and new errors c. and the posterity sweareth into the words or tenets of their Master and they are led captive by his opinion so that they will not yield unto contrary reasons nor Scripture This is clear by the families or Sects of Thomists and Scotists striving the one against the other not in Philosophical or indifferent points but in matters of greatest moment As for example 1. Thomas saith A man is accepted of God not for his vertue but by the grace of God which is the fountain of these vertues In 2. Sent. Dist 26. q. 1. ar 4. But Capreolus on that place bringeth Scotus Durand and Aureolus holding the contrary 2. Thomas saith A man deserveth glory ex condigno 1 2. qu. 114. ar 3. yet to make this smooth he hath devised that distinction that a work deserveth either as it proceedeth from free-will or as it proceedeth from God's grace and so on that part of Rom. 6. Jâ—ct 4. he saith If good works be considered in their own nature or as they proceed from mans free-will they deserve not eternal life ex condigno but onely as they proceed from the grace of the holy Ghost But Durand in 2. Sent. Dist 27. qu. 2. refuteth both the tenet and that frivolous distinction 3. Thomas proveth that a man cannot understand supernatural things without the light of grace In 2. Sent. Dist 28. qu. 1. ar 5. But Durand on that place striveth for the contrary 4. Thomas saith No man in this life without habitual grace can eschew all and every sin 1 2. qu. 109. But Scotus holdeth the contrary In 2. Sent. Dist 28. 5. Thomas saith None without the help of God can sufficiently prepare himself unto habitual grace loc cit ar 6. and there he declareth what it is to prepare himself to wit to turn unto God as he which hath his eyes turned from the Sun prepareth himself to receive the light of the Sun when he turneth himself unto the Sun Against this doth Durand dispute in 2. Sent. Dist 28. qu. 5. 6. Thomas saith Grace differeth really from vertue as the soul from the faculties in 2. Sent. Dist 26. qu. 1. ar 4. Scotus holdeth the contrary on that place 7. Thomas holdeth that want of original justice in babes is a sin ibid. Dist 30. qu. 1. ar 2. Durand on that place holdeth the contrary 3. Thomas saith Original sin cannot be properly called a quality or absolute form inclining to ill actions 1 2. qu. 82. ar 1. Gregor de Armi. on 2. Sent. Dist 30. qu. 1. ar 2. teacheth that according to Augustin original sin is a positive quality or carnal concupiscense by which man is inclined to sin actually 9. Thomas holdeth that every action of man if it be evil is properly a sin 1 2. qu. 21. ar 1. Gregory in loc cit holdeth the contrary 10. Thomas proveth that every act of man as it is an act is from God De malo qu. 3. ar 2. Capreolus on 2. Sent. Dist 37. qu. 1. ar 1. bringeth Durand Gregory and Aureolus disputing in the contrary 11. Thomas teacheth that to the goodness of an action is required the goodness of the matter and of the form and intention Capreolus on 2. Sent. Dist 38. bringeth sundry School-men holding that the goodness of intention is not necessary 12. Dominicans generally hold that the Sacraments do work grace after the maner of a knife cutting and framing a thing and not a vessel containing grace But the Franciscans deny all effective power in the Sacraments but bring the vertue of them from the onely power of God's promise so oft as the Sacrament is administred They do agree in the opere operato and differ in the maner Concil Trident. lib. 2. 13. Dominicans held that the Sacraments of the old Testament did not confer but onely fore-signifie grace which was to be given after the sufferings of Christ The Franciscans held the contrary ibid. 14. Thomas par 3. qu. 75. ar 4. saith It is necessary to believe that the body of Christ is in the Eucharist by the change of the substance of the bread into it But Bellarmin De Euchar. lib. 3. cap. 23. saith Scotus held that transubstantiation was not thought a doctrine of â—aith before the Lateran Councel and that there is not express Text of Scripture which without declaration of the Scripture can convince one to admit transubstantiation Certainly the opinion of Thomas was according to the sense of the article which Innocentius the III. did decree and howbeit the Romanists hold still the word transubstantiation yet they are all for the most part fallen upon another conceit that the substance of the bread evanisheth or is annihilated and the body of Christ cometh in stead of it And hence ariseth many questions among them as whether the body of Christ be eaten with the teeth and go into the belly whether the wicked do eat the body of Christ They who will read any School-man on Lombard Lib. 4. Dist 10 11. will finde many such questions concerning the Sacrament In a word all the huge volumes of Thomists and Scotists upon the Sentences are so many monuments of controversies betwixt antagonists in the Romish Church as lately Dr. T. Mortan hath proved the Protestant faith by testimonies of these School-men or as he speaketh even the enemies being judges Therefore all the boasting of Papists concerning the unity of their Church is indeed but to delude them which are not acquainted with their books Thus the Church was pitifully divided with these Sects and when the disciples of these School-men went abroad to preach one
eat the sins of the people and they spake as assuredly of the apparitions adjurations and responses of the dead as if they had learned them from the books of Tundalus and Brandarius or from St. Patrick's cave they play the Tragedies of them in Purgatory and the Comedies of Indulgences in Pulpits as on a Stage with so Soldier-like boldness so thrasonical boasting so arrogant eys changing their countenances stretching out their arms with so various gestures as the Poets feign Proteus transforming themselves they thunder unto the people with windy tongues and Stentor's voice But they which are more ambitious among them and would have the gallantry of eloquence and perfect knowledge these in crying I would say declaring sing poesies tell stories dispute opinions cite Homer Virgil Iuvenal Persius Livius Strabo Varro Seneca Cicero Aristotle Plato and for the Gospel and word of God they prattle meer toys and words of men preaching another gospel adulterating the word of God which they preach not in sincerity but for gain and reward and they live not according to the truth of the word but after the lusts of the flesh and when in the day they have spoken of vertue erroneously they bestow the night in the Stews and this is their way to go unto Christ c. Erasmus in his Annotations on 1 Tim. 1. at the word Vaniloquium speaketh of the School-men at that time thus What shall I say of ungodly questions which are made concerning the power of God and of the Pope whether God can command any evil as to hate himself and forbid all good even the love and worship of himself whether he can make a thing infinite in respect of all dimensions whether he could have made this world even from eternity in a better condition then he hath made it whether he could have made a man that cannot sin ..... There is more work concerning the power of the Pope while they argue of his two-fold power and whether he may abrogate what is decreed in the writings of the Apostles whether he may decree what is repugnant unto the doctrine of the Gospel whether he may make a new Article of faith whether he hath more power then Peter had or equal power whether he hath power to command the Angels whether he can make empty that which is called Purgatory whether he be a man only or as God whether he partaketh of both natures as Christ doth whether he be more merciful then Christ seeing we do not read that Christ did ever bring any out of Purgatory whether among all men the Pope alone cannot err Six hundred such questions are disputed in great volumes ...... and their schools are earnest about such questions and time the swiftest of all things is wasted with these questions which are propounded ridiculously and determined timerariously our time is short and it is a difficult thing to act the duty of a Christian rightly The third power of the Friers was to proclaim and sell Indulgences Because this falleth in often I will here only repeat the Indulgences words of Pa. Paulo in the first book of the Councel of Trent This manner of giving money for pardons was put in practise after the year 1100. for Pope Urban the II. having granted plenary Indulgences and remission of all sins to whosoever would fight in the holy Land to recover and set free the Sepulchre of Christ out of the power of the Mahumetans it is followed by his Suceessors of whom some as always new inventions are inlarged granted it unto those who would maintain a Soldier if they could not or would not go personally in these wars and thereafter Indulgences were granted unto such as would take Arms against Christians not obeying the Church of Rome and many times infinite exactions under these pretences And lib. 8. he saith It is sure and cannot be denied that in no Christian Nation of the East either in ancient or modern times was ever any use of Indulgences of any kinde whatsoever and in the West no proof of them can be brought before Pope Urban the II. from his time until the year 1300. it appeareth that the use of them was sparing and only imposed by the Confessor to free men from punishment after the Councel at Vienna the abuses did increase mightily Pol. Virg. de inven rer lib. 8. cap. 1. saith They reap no small harvest by these Indulgences especially Pope Boniface the IX in whose time such pardons were granted with a full hand not only at sometimes but as Platina witnesseth were sold dayly and every where as any other merchandise not without the dammage of the giver and receiver seeing by these as the vendible remedies or soul diseases many did the less abstain from sin and the power of the keys became contemptible and that was not without cause because as Jerome saith where a reward is the means or interveneth spiritual gifts become the more vile which oh if that age only had seen So far he 31. When the Tartars prevailed first in Asia the Kingdom of the Turks was overthrown and they were divided among themselves into seven families at last they became all subject unto the house of Othoman or Otman Laon. Chalcocon lib. 1. de Reb. Turc He was a victorious and cruel Tyrant and was declared first Emperor of the Turks about the year 1300. all his Successors have kept his name He conquered Prusa a City of Mysia An. 1303. and made it the seat of the Empire His Son Orcanes expelled the Tartars and others of them through dissensions among Christians have raised that great Empire of Asia and subdued the Empire of Constantinople as partly is said and more followeth CHAP. IV. Of BRITAIN 1. KIng Edward sent the marble Chair of the Scots unto London and Troubles between England and Scotland left nothing that he thought could excite the mindes of our Nation to any remembrance of former condition so he promised unto himself a final conquest but a fresh trouble ariseth upon occasion of his tyranny Robert Bruce the Son of the former competitor and John Cumine the Cousin-German of John Baliol beholding at Court the contempt which the Scots did suffer and considering how Edward had abused them against their native Countrey they thought upon a revenge yet they they durst not communicate their thoughts At last John perceiving the other pensive and thinking the same might be the cause of his sadness adventured first to discover his minde and he blamed himself and the other also that their Countrey-men had fallen into such miseries by their procurement and in the mean time were both frustrated There they promise taciturnity and mutual fidelity and they covenant that John shall never pretend any title unto the Crown but assist Robert to recover it and he shall have all the Lands belonging unto Robert and be second unto him in the Kingdom these things were written sworn and sealed Robert followeth King Edward still waiting opportunity Behold
his flock But the Pope of Rome was so busie against the Pope of Avenion that neither of them had leasure to attend such matters and Wickliff did return It happened that he became sick and there was little hope of his recovery the Friers sent four of their Order and four elder men unto him and wished him then in the hour of his death to recant his former opinions He desired his friends to set him up and then said with a loud voice I shall not die but live and declare the most wicked facts of Friers they left him with confusion and he did recover and wrote a Treatise against the Order of Friers of which Treatise Doctor James maketh mention in his Book called Wickliff's conformity to the Church of England An. 1382. they assembled a Convocation against him to condemn his Doctrine and Books in the very hour of their first meeting all England was shaken with an earth-quake that all who were assembled thought it expedient to surcease for that time At last he died in peace in Lutterworth where he had been Parson An. 1387. Such a God is the Lord that whom he will keep nothing can hurt John Bale hath a catalogue of his Books in five full pages and Aen. Silvius in Histor Bohem. testifieth that more of his Books were extant than of Augustine The late Papists do impute many errors unto him and so did the Councel of Constance but others have cleared him of those imputations especially the above named Antiquary Doctor James And that the reader may see the falshood of those criminations this is one that he condemned all oaths therein savoring of Anabaptism But by the testimony which I have cited out of The path-way it is clear that he speaketh of customary and false swearing and in that same Chapter he saith that to swear by any is the honor of God alone and therefore it is Idolatry to swear by any Saint or creature and by this one instance it may be judged of others The Councel of Constance ordained to take up his body and burn it and so the English Prelates took up his bones forty and one years after his death to burn them such was their rage against the professors of truth At that time happened a rebellion in Ireland Richard A prank of the Bishops the II. went to suppress it while he was there Thomas Arundel Arch-Bishop of Canterbury and the other Bishops stole away the hearts of his subjects from him because he had hearkened to the doctrine of Wickliff and perswaded them to advance Henry Earl of Derby to the Crown to the end that both they might be rid of such a Soveraign and have a King for ever obliged to authorise their bloody designs against God's people but all their treason and cruelty could not smother the truth It is bitterly enough marked saith Io. Bale Cent. 6. 25. in Appen that the Earl of Salisbury despised confession Many were called Lollards and the Popish Sacraments at his death Sir John Montague threw down all Images within his Lands John Purvey wrote Books in defence of his Master's Lessons he wrote a Commentary on the Revelations where he saith Seven years are past since the Pope of Rome was generally made known to be the Antichrist to wit from the year 1382. Behold how God bringeth light out of darkness I had not written such things against Antichrist and his Prelates if they had not imprisoned me lest I did speak against them There he applieth all the prophesies concerning Antichrist and the Whore unto the Pope and his Court. The Arch-Bishop had imprisoned this Purvey and by cruel torments caused him to recant seven godly Articles at Paul's Cross but when he was at liberty he spoke more boldly and accused the Pope for denying that the Word of God is sufficient to salvation without the Decrees and Decretals He said also Spiritual men write Books against the Pope and these Books are either hid or burnt nor is any man suffered to preach but which are devoted unto the Pope and good men are drawn into prison but said he more Books and more vehement shall be written against the Pope For these and such other things Henry Chichelay Successor to Thomas imprisoned him again An. 1393. Walter Bruite was in question before the Bishop of Hereford and delivered a book yet extant saith Geo. Abbot against Hill in answer to the first reason in the Register of that Diocy wherein he wrote these and many such positions Bread remaineth in the Sacrament after the consecration the Pope is the Antichrist nothing is to be believed as necessary to salvation but what may be confirmed by Scripture the City described in Revel 7. is Rome justification is freely by Christ alone miracles now are no assurance of truth infants dying before baptism are not therefore condemned auricular confession is not prescribed in the Scriptures the Canon Law is ill grounded the numeral letters of DVX CLERI make up the number 66â— worship of Images is Idolatry that men are not rashly to be reputed Saints the Pope hath no power beyond other Saints nor is the head of the Church Papists mistake the keys of binding and loosing the Pope deceiveth men in his pardons absolution is to be sought at the hands of God only Priests use vain prayers in the Mass exorcisms and holy water are unlawful Priests do sin who bargain to sing for the souls of men departed religious men and women are the devourers of widows houses selling of Orders and Dirges is naught the Pope is the Beast with the two horns like the Lamb while he challengeth the double sword temporal goods may be taken from the Clergy offending The same Author loc cit sect 25. saith Yea so far was the Doctrine of Wickliff spread the Pope Gregory XI in the year 1378. did direct his Bull to the University of Oxford against the Doctrine and Articles of that learned man even Rome it self ringing of his opinions in that University neither did his followers die when he died but long after that Pope Gregory the XII did direct another Bull to Oxford in which he useth the same words which his Predecessor had that is that Wickliff did follow the doctrine of Marsilius of Padua and of John of Gandune of unworthy memory Which speech is worth the marking saith Abbot to shew that this man had his predecessors The Copy of this latter Bull is to be seen in a Book which that worthy lover of Antiquities Mr. Hare gave to our University saith he 13. In time of the rebellion against King Richard amongst all the Bishops only Thomas Merks Bishop of Carlile was for him In the Parliament they were not content to depose him but were devising more mischiefs against him Then said Thomas None here present is worthy to pass his sentence on so worthy a King whom they have obeyed as their lawful Prince full twenty two years this is the part of traitors cut-throats
Church of Rome but of the Church of Christ which is the Congregation of true Believers every member of the Church should be vigilant to conserve the Catholick faith He declareth that he was moved to write these things for respect to God's glory and not in expectation of any earthly reward and he proveth these positions by ancient Councels Mornay in Myster 8. Theodorick Urias an Augustinian Monk in his work de Consolatione Ecclesiae declareth the vices of the Clergy to wit lust simony ambition contempt of God's word and neglect of mans salvation Some of his verses are in Chronic. Pa. Langii which begin Papa stupor mundi cecidit secumque ruere Coelica templa Dei membra simulque caput There he sheweth how the Pope hath drawn all the Church into damnation that he filleth the room of Simon Magus and not of Simon Peter since under his Government the Sacraments and all holy things are sold as it were lumber that the Roman Church becometh dayly worse and worse and turneth from gold into silver yea from silver into iron yea from iron into clay and now it remaineth that she be turned into dung and be cast forth ibid. 9. Another Theodorick Bishop of Croatia wrote some prophesies in rhimes there he foretelleth that the Church of Rome shall be brought to naught the Pope shall be evilly intreated by his subjects justice which hath been shut up in darkness shall come into light and the true Church shall flourish in godliness more then she hath done Catal. test ver lib. 19. 10. In Italy Nicolaus Lucensis a Carmelite preached before Pope Gregory the XII against the tyranny of Popes therefore he was cast into prison but by solicitation was set at liberty P. Morn ex Theod. Ã Niem de schism lib. 4. Many others in Germany and more in France were pursued for witnessing unto the truth 11. John Huss denied Purgatory auricular confession the Pope's power and Indulgences he disproved Dirges he called prayers for the dead a device of Priests he spoke against prayers unto the Saints against the Images of God and of the Saints against confirmation and extream unction against all holy days except the Lord's day c. Aen. Sylvius imputeth some absurd things unto him no marvel for envy is ready to slander In a word he saith John Huss imbraced the Sect of the Waldenses And Io. Cochleus Hist lib. 2. saith Huss did commit spiritual fornication with the Waldenses Dulcinists Wiclenists Leonists and other enemies of the Church of Rome Among so many examples it is not unprofitable to speak at more length of one and among them all is none by whose History we may have more instruction The Masters of the School in Prague were Teutones until the Books of John Wickliff were brought thither the learned men of the Nation took it ill that strangers were ever preferred above them and now finding some matter whereby they were able to vex those Masters they dealt with King Wenceslaus that the School might be governed after the manner of Paris Those Teutones could not endure this therefore they and their disciples to the number of two thousand did remove into Leipsich The Bohemians were glad and John Huss had the guidance of the School Shortly thereafter the Church called Bethleem was founded with maintenance for two Preachers to preach dayly the Word of God in the Bohemian language John Huss was chosen the first Preacher He commended John Wickliff and openly wished that when he departed this life his soul might be with the soul of Wickliff of whom he doubted not to have been a good and godly man and then in Heaven Aen. Sylvius saith All the Clergy approved John Huss But he addeth that these Clarks were infamous and thought by that means to escape punishment Nevertheless the people partly by reading the Books of Wickliff translated into their language and partly by the preaching of John Huss became so ripe in judgement and prompt in the Scriptures that they would dispute with the Priests in matters of faith The Arch-Bishop Sbinco sent complaints unto Rome Pope Alexander directed his Letters charging the Bishop to forbid all preaching but only in Cathedral Churches or Colledges or Parish Churches or Monasteries or Chappels confirmed by the Apostolical See and that the Articles of Wicliff be not taught privately nor publickly and that all shall be judged Hereticks who shall attempt in the contrary Against this Bull John Huss objected many things especially that Christ had preached unto the people on the Sea in Fields Houses and the Apostles did so in any place Wherefore said he from this mandate of Alexander I appeal unto the same Alexander being better advised Nevertheless the Bishop discharged him from Preaching He obeied and went out of the City into the Village Huss where he had his birth but ceased not to preach and had many hearers At that time he had not spoken of the Sacrament of the Altar saith Aen. Sylvius in Histor Bohem. but Petrus Drasensis one of those Teutones that had left Prague did return from their society and became Master of the School He said to Jacobel Misnensis Preacher of St. Michaels who was then famous for learning and godliness I wonder that you do not perceive the errour of the Eucharist which hath been so long in the Church for the communion is given unto the people under one kind whereas Christ hath commanded to give both Bread and Wine Jacobel advising with the writings of the Fathers especially of Dionysius and Cyprian and finding the communion of the cup to be allowed unto the people he taught them publickly that they should not neglect the partaking of the cup. Many heard hâ—m gladly but Sbinco complained unto the King and because he was not violent the Bishop went to Sigismund King of Hungary and beseeched him that he would not permit the Sacrament and Orthodox Faith as he said to be changed although his brother be negligent There Sbinco died and Albicus is preferred unto that See Pope Alexander also died so a little liberty was given unto those Preachers but quietness continued not long in those furious daies of Antichrist's rage for John Huss was delated again unto Pope John he sent a Legate to try the cause in Prague Wenceslaus and his Queen Sophia maintained John Huss and he appealed from the Legate unto the Pope and then fearing envy more than doubting of his cause as may be seen in the testimonial Letters which the University sent unto the Councel at Constance he sent Proctors unto Rome where some were imprisoned for their bold speeches and reason was not heard as is manifest in the answer of the Bohemians in the Councel An. 1415. May 19. and John Huss was excommunicated as an Heretick Histor Io. Huss fol. 87. printed at Norimberg An. 15â—8 The Bohemians drew more and more to parties and the Wars fell out between Pope Alexander and Ladislaus King of Naples therefore the Pope sent his Bulls of
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
and therefore was noted for inconstancy by some and others called him an obedient son But Lewes XII was ready to compell the Pope to obey the Councell On the other side the Pope levieth and directs an Army against him and the King gave order to his General Gasto Foxius in Millane to omit no opportunity of fighting against the Popes Army and if he should prevaile he would make hast towards Rome without any respect of the Bishop And lest it be talked abroad that the King did attempt this by his sole authority his army was levied in name of the Councell which was still called of Pisa and Cardinall Severino was sent by the Councell with that Army Whereupon followed a great victory at Ravenna the Popes army was foiled his Legate John Medices Generall thereof and many other remarkablepersons were taken But the death of Gasto stopped the course of the victory and delivered the Pope from fear Then the Swisers under the pay of Julius made irruption into Burgundy and Lewes Pelissa Governour of his Army in Italy was ordered to come into France In the mean time the Councell had eight Sessions and continued their process against Julius and did suspend him from all Civill and Ecclesiasticall authority Aprile 9. 1512. The report is saith Sleidan that it is the policy of the Popes when they are afraid of a Councell to appoint another serving their own purpose So Pope Julius on July XVIII summoneth a Councell to begin at Lateran Aprile 19 and after that did adjourne it till May 1. certis causis eum ad id moventibus saith Baselius This was the work of Bishops and Councells in those days Budaeus de assefol 176 edit Ascen An. 1531 saith Here were two Councells the Romane and the Pisane but both were called through envy and revenge rather than out of love and it may be added or any purpose to doe good but we see Reformation of the Church was pretended and the Pope was opposed 2. At the foresaid time began the Councell at Lateran which Bellarmin calleth the XVII Generall councell In the first Session the Bible was laid at the Popes feet and he was called Prince of all the world the successour of Peter and not inferiour unto Peter yea they say unto him The respect of your divine Majestie In Sess 2 Julius is called Priest and King most like unto God and who is to be adored by all people In Sess 3 the Kingdom of France is interdicted and given to any for the winning the markets and faires are transported from Lions unto Geneve In Sess 4. the Pragmatica Sanctio of France is annulled and the Pope is said to have the place of the everlasting King on earth albeit with unequal merites After the 5 Sess Julius died and in the next Sess Leo X. was declared Pope Then Begnius Episc Modruviensis comforted the Church saying Weep not Daughter Sion for behold the Lion of the tribe of Juda cometh the root of David behold the Lord hath raised up unto thee a Saviour and deliverer And again turning his speech unto the Pope he saith O most blessed Leo we have waited for thee our Saviour-we have hoped that thou our Deliverer wert to come take thy sword and buckler and arise to our defence In Sess 8. the Cardinals whom Iulius had declared uncapable of any title were restored for when Iulius was gone they had no more to worke upon and so submit themselves and were accepted In Sess 8. Leo commanded that the decrees of this councell should be observed under the pain of excommunication In Sess 9. the Emper. and all Kings and Princes and all others are commanded that they hinder no man from coming unto the Synode under the danger of God's wrath and ours saith Leo. Item a lay man blaspheming shall pay 25 Ducats if he be a Noble man and for the second fault 50 Ducats to be applied unto the fabrick of the Church of the Prince of the Apostles In this Session the Synode spake by Antotonius Puccius Clericus Camerae unto the Pope saying In thee the only true and lawfull Vicar of Christ that saying shall be fulfilled again All Nations shall serve him Nor are we ignorant that All power in heaven and earth is given unto thee Then he bringeth in the Church speaking unto the Pope thus These things may I most sweet Spouse thy only beloved and faire one say Consider mee not that I am black c. Ex Caro. Molinaei Monarchia tempor Pont. Roma In Sess 10. they would provide that Books should not be printed against the Roman faith therefore they ordained that none should presume to print or cause to be printed any book or whatsoever writing either in our City saith the Bull of Leo or in any other city or diocy untill first they be examined by our Vicar and Master of the holy palace and in other cities by the Bishop or another man of judgement to be deputed by him to this effect and by the Inquisitour of the hereticall pravity within that city or diocy and untill they be approved by suscriptions and these to be dispatched without delay and freely under pain of excommunication c. Bulla Leon. added to the decrees of the Councell at Trent In this councell it was talked of the Turkish warrs of the Reformation of the Church of the immortality of the soul and how these of Bohem might be reduced It was determined against Pope Leo that the souls of men are immortall Item that none shall speak of the coming of the Antichrist for it was the common talking of men every where The Tope is the Antichrist and this was judged the fittest way to shunne such speeches It was also ordained that all Europe shall pay tiths for preparation of warrs against the Turk But many prelates knew that the Pope had no such intention and therefore the Bishops of Dirrachium Salamantin Tarvisin Grassen Chien Montis viridis or Mount Maran Cervien Licien Ferentin Perusin and others did subscribe with this limitation Placuit quoad Turcas expeditione primum inchoata In the year 1516 King Lewes died and his successour Francis submitted himself unto Pope Leo from that time Leo sought to dissolve the councell and because nothing was concluded concerning the Reformation of the Church he made shew to adjourne the Councell for five years to the end the Bishops being refreshed at home with some spirituall gifts they might rerurne with the greater alacrity and the Pope gave to them and their domesticks remission of all their sins Concil Lateran Sess 12. A TRANSITION It was said in antient times Vltima caelicolum terras Astraea reliquit that is when all vertue had left the earth last of all equity or righteousness failed from among the children of men But now we have heard the Church complaining that first piety had departed and in place thereof came formality accompanied with superstition and innumerable rites Devotion moved people to make good men but
too wealthy and their successours tooke more pleasure in their wealth then in their industry and piety and when wealth was severed from godliness they became proud and ambitious yet would not want the name of holiness and by the name of holiness with too much wealth they did climbe I will not say unto the highest pinacle of honour but unto Divine honour and were exalted above all that is called God and laid aside even the word of God So that then it might have been said Spernitur à Româ Scriptura novissima Dotum that is when the Romane Church had forsaken piety of conversation purity of worship order of discipline equity of Civill things and all graces or gifts of God lastly she despised the very written word of God Nevertheless God left not men inexcusable nor suffered He them to passe without reproofe by some Witnesses of his Truth even under the grossest darkness And so we have heard not only the Waldenses and such others which made separation from the Church of Rome as the Greeks but some Monks some Abbots some priests some Bishops some Universities some Counsels of States some Parliamens some Councels yea some Cardinals and Popes which were and did continue members of the Romane Church now and then bewailing and declaring the corrupt estate of the Church both in the pretented head and in the body thereof for the greatest part not only in manners rites and discipline but in doctrine also We have heard some professing a desire and attempting a Reformation but were ever hindered by the Popes and court of Rome How then can any man be so impudent if he be not altogether ignorant to say that the Church of Rome hath never erred nor can erre We have heard also some foretelling that a Reformation must bee and shall be yea and some pointing at the very time and year of Reformation We have seen the world prepared for a Reformation by store of antient books printed and spread through Europe by reviving of Liberall Sciences and the prime tongues and by multitude of learned men It followes now to behold how God Reformed his Church not by the direct intention of men but in spite of all his adversaries and as it pleased Him in wisdom for the manifesting of his glory and mercy toward ungratefull mankind PART II. CHAP. I. Of POPES HADRIAN VI. borne in Utrecht of Belgia for his learning and sagacity of judgement was called from Lovan to be Tutour unto Charls the young King of Spaine then he became Bishop of Derthuse and chief Counseller unto Charles and Governour of Spain in the Kings absence and at that time being known at Rome by report only he was chosen Pope January 9. An. 1522. When he was advertised of the election he wrote Letters of thanks unto the Colledge of Cardinals for the good opinion they had conceived of him and whereas three Cardinals were appointed to be sent unto him he desired them to spare their travell for as soone as it might possibly bee he would come unto Rome And because the Senate and people of Rome were displeased that a stranger should have that Dignity he wrote unto them promising whatsoever favour could be expected from him He arrived at Rome in August following In the mean time Soliman the Turk was besieging the isle Rodos And in the seventh moneth carryed it by composition to the great shame of Christians J. Sleidan Comment Lib. 3. adfin It appeares that from Spain Hadrian wrote unto Erasmus to write against Luther and accordingly in an epistle dat Basileae prid jd. Julii An. 1522. ad Jodoc President of the Senate of Mechline he saith Here and there partly by word and partly by epistles I have turned away many from the Lutheran faction and nothing hath discouraged the Lutherans minds so much as that I have openly declared my adherence unto the Romane high priest and disallowing Luthers cause Cheregat was sent with a Brieve as they speak dated Novemb 25. 1522. from Hadrian unto the Princes of Germany shewing that it was grievous unto him that Luther had moved such a stirre and sedition for it concerneth the loss of souls and the destruction of the flock now committed unto him and it is hapned to beginne in the same Country where he was borne which Nation was ever furthest from all supicion of heresy wherefore he craves earnestly that they would helpe to remedy it as quickly as might bee lest through longer delay it happen unto Germany as it did unto Bohem and he promiseth that he will spare neither mony nor travell here in beseeching them that they will every one according to his power do the like seing so many weighty causes may move them heerunto to wit the Glory of Gods holy Name is by this heresy chiefly obscured the rites of the Church are defaced and in a manner abolished and Germany which was wont to have the chief praise of religion now for this revolt cometh into contempt for when they might have easily dispatched Luther and quenched his heresies they have not done it so degenerating from their ancestours which have left a notable example of their vertue at Constance Is it not a most notorious wrong that Luther doth unto them and their forefathers for where as they have followed the religion of the Romane Church now when he condemned that religion he condemned them Let them weigh seriously what those fellowes do intend verily under pretence of Evangelical liberty to take away all Lawes and Magistrates Albeit first he seemes only to impugne the rulers of the Church as tyrannicall and wicked and hitherto they doe craftily hide their intention and traiterously and do flatter Magistrates to the end they may the more freely utter malice against the Clergy but when the clergy are opprest doubtless they will attempt further ..... Luther differeth not much from the sect of Mahomet which permits men to marry many wifes and then to forsake them by which means that wretched hypocrite hath bewitched and allured the greatest part of the world albeit Luther permits not this yet he aduiseth all men which have vowed chastity to marry so giving way unto mans lust that he may have the more to be of his confederacy to the utter destruction of the Commonwealth especially of Germany Therefore it is their part to put in execution the decrees of Pope Leo and of Caesar ...... If any will say Luther was condemned ere he was heard or it is reason the cause should be debated these men think amisse for Christ had taught us the rule of faith and religion whose authority we must follow and not skan the articles of faith by humane reason nor enquire the cause of this or that precept Indeed he is to be heard when he is examined whether he spake thus or thus whether he set forth this or that book but touching the faith and sacraments we may not permit him to dispute nor defend these things which he had written
word of Luthers propositions and he preached against the superstitious running of the people unto the Eremites In the year 1517. he was called to be preacher of Zurick and at his admission he protested that he would declare the History of Christ out of the Gospell not according to the expositions of men for he would be tied to none but to the mind of the Spirit which he trusted to attain by prayer and meditation of the Scriptures Many rejoiced at this protestation and others were offended Ex vita Zuinglii prefixed unto his Epistles When the books of Luther came into Helvetia he had heard of them but he professed publickly that he would not read them yet exhorted the people to read them diligently Behold his intent he would that the people hearing him and reading the other and knowing that he did not read them might the better see the unity of the Spirit flowing in them both out of Divine Scriptures and so the more willingly believe the Truth And by Gods blessing there followed a wondrous successe as here after we shall heare VIII In January 1519. comes from Pope Leo Carol. Miltitius with a 1519. present of a golden rose and consecrated unto Duke Frederik and with Letters unto his Counseller Degenhart Pfessinger entreating him to assist Miltitius for bannishing Luther that child of Satan In the mean time word is brought that the Emperour is dead Januar. 12 then the eies of all men were toward Frederik as successour whereby Luther had rest for a time and the fury of his adversaries was abated He spoke with Miltitius at Altenburgh and promised silence if the same were enjoyned unto his adversaries and to recant whensoever he shall be covinced of an errour To the same purpose he wrote unto Leo March III. adding he could not recant simply because it would be an imputation unto the Apostolicall See seing many learned and judicious men in Germany understand all the controversy On the first of May Erasmus writes unto the Duke of Saxony that so long as he is President of justice an innocent man should not be given into the hands of ungodly men under pretense of piety all do commend the innocency of Luther nor is he to be thought an heretick who displeaseth this or that man his accusers do but seek their own interests nor should he be rashly condemned of heresy who leadeth a godly life as becometh a Christian In the end of Juny and some days of July there was a disputation at Leipsich betwixt Eccius and Carolstad there was also Luther and Melanchton all under the protection of George uncle of the Duke Frederik When Tecelius heard of this appointment he said So would the Devill and he died in the mean time This disputation is written by many Agrippa telleth the substance of it in few words thus Hoghstrat and Eccius gained nothing but scorne They dispute most of the power of the Pope After the dispute the Duke George touches Eccius and Luther with his hand saith Whither Jure Divino or Jure humano yet the Pope of Rome is the great highpriest This disputation brought forth many books especially from Carolstad and Eccius whereby both their names were much empaired Then Luther publisheth his Sermons of a twofold righteousness of the saving meditation of Christs passion of baptisme of preparation unto death Also a declaration of the propositions disputed at Leipsich concerning the power of the Pope A confutation of the Antidotes falsely imputed unto him by the Monks of Jutrebok And a Commentary on the epistle to the Galatians In October the Bohemians write from Prague unto Luther exhorting him unto constancy and patience and affirming his doctrine to be pure Divinity Likewise Wolfgang Capito wrote from Basile unto him that Helvetia and the country about Rhine even unto the sea did love him yea and the Cardinall Bishop of Sedun a learned and very faithfull man and many other chief men when they heard he was in danger were willing to have bestowed on him not only for his sustentation but a safe refuge where he might either lurk or live openly but when they had seen the coppy of the letter which the Duke had sent unto the Legate they perceived that he had no need of their aid and that they had caused his books to beprinted and spread them in Italy Spain France and England heerin regarding their common cause The same Capito wrote also then unto Erasmus exhorting him that he would not oppose Luther albeit saith he I do misse or wish that he would write otherwise many things yet it is expedient that he be encouraged that young men may be the more heartned for the liberty of the Church I know that the adversaries wish nothing more than to have you provoked against him but it is better to have all the other Divines against You then to have his abettours your enemies many Princes Cardinals Bishops and the best of the clergy do affect his business Schultet Annal. This summer the Monks made it the principall matter of their preaching to inveigh against Luther and so they spread among the people what was before packed up in Latine within the walls of the Schooles and Luther for this cause spread his books in the vulgare language In August the University of Colen and in November the University of Lovan came forth with their bare articles and Sentences of damnation or as Erasmus then spoke prejudged opinions thinking with the fire of words to quench a stronger fire of reason but they made the books of Luther the more vendible The University of Paris had been held most famous for many years their judgement was also exspected but they would not write Erasmus in Epistol ad Cardinal Campeg dated Lovan Natal Nicol. Anno 1520. IX In January 1520. a new broile ariseth upon a Sermon of the Eucharist 1520. that Luther publishes in it he saith It seemes good unto mee that both the Species of the Supper were given unto the communicants Therefore George Duke of Sayony writes unto Duke Frederik accusing Luther of the Bohemian heresy And the Bishop of Misna by a published mandate condemneth that Sermon The Elector answered his uncle that Luthers cause was not legally decerned Unto the Bishops mandate Luther writes he did judge as he had written if it were permitted by authority of a generall Councell and in the mean time the Acts of the last Councell should be obeyed and he thinks that Christ is not partially but wholly under both the bread the wine Januar. 15. Luther writes unto Charles V. and afterwards unto Albert Bishop of Mentz and unto the Bishop of Mersburg humbly beseeching that they would not condemne untill they heare him These two bb admonish him to temper his pen for the love of Christ and to write of other things more usefull for advancing piety than to medle with the Popes power as for themselves they had not leisure to read his books only they
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
that they would not judge amisse of Carolstad for albeit he had not attained what he would yet in the substance of the matter he hath not erred much And albeit the Anabaptists knew what difference was between Zuinglius and Carolstad in this particulare yet they follow Carolstade and spread his books far and wide After the divulging of these books Zuinglius wrote unto Matt. Alber Pastor at Reutlinga saying Hitherto we have erred from the But or mark neither Leo Juda nor other brethren nor I do altogether disallow the judgement of Carolstad but many are offended at the obscurity of his words and his immoderat scoffs especially our Tigurines because he hath a little departed from the way wherein he should have walked And then he teaches that to eat the body of Christ is no other but to believe that Christs body was broken and died for us and he proves this from John VI. where it is written of Spirituall eating whereof the signe is in the sacrament 2. from the words of the institution where he expounds Is by Signifieth as the following words do evince Do this in remembrance of me 3. from the words of Luke This is the new Testament in my blood therefore it is not the very blood c. Likewise the Diuines at Strawsburg to wit Wolfgang Capito in October and Mart. Bucer with whom all the other Ministers did subscribe in December of the same yeare did by their published papers exhort all men to leave strife and think upon the right use of the holy Supper that is as Bucerspeakes we should eat the bread drink the wine and then come to that which is spirituall the remembrance of Christs death for we should so eat the bread and drink the wine that we remember how Christs body blood was once offered for us and so we eat his flesh and drink his blood spiritually Luther was vexed with the successe of Carolstad's doctrin and in wrath writes in the same December unto Amsdorf saying We have no other cause but to be humbled for Carolstad's venom spreades very wide and unto his opinion is joined Zuinglius of Zurik Leo Judaeus and many others affirming constantly that in the sacrament is only bread as in the market c. The next year this contest grew hoter betwixt Luther and Jo. Bugenhagius in Pomer on the one side and Zuinglius and Oecolampade on the other In a third piece which Zuinglius wrote in October answering to Bugenhagius he proves that his doctrin was not new as the other had called it but the very mind of Christ of the Apostles and the Fathers and that they have not expounded the tropes albeit they have spoken with tropes and he professeth he knew there is a trope in the words of the institution but he knew not in what word the trope is untill he had read an epistle of a Batavian teaching that the words of Christ The flesh profiteth nothing speak not of a carnall understanding because the text presseth another thing and who will say that The flesh profiteth he makes two wayes of salvation c. The same Abr. Schultet testifieth that when Carolstade saw the books of Zuinglius and Oecolampade he forsook his interpretation of the particle This. Afterwards more oile was added unto this flamme when Brentius heard of the Ubiquity which Faber Stapulensis had imagined I do not intend to handle controversies but of this purpose for clearing the history I add two passages one from Ab. Schultet Annal ad An. 1525 Oecolampad at Basile with his Collegues teaches the same with Zuinglius when it was reported that he was a Carolstadian his friends did entreat him to declare his mind concerning the Sacrament and the same year he publishes a book Of the genuine exposition of the Lord's words THIS IS MY BODY Therein he shewes that orall eating had its beginning from Pe. Lombard or Gratian or if it be more antient from Damascen the later that Lombard in condemning them of heresy who say that Christ useth the same phrase in these words This is my body as Paul had used in these The rock is Christ did condemne all the antient Teachers which were of the same judgement Then he answereth the objection What things are above our capacity men should not search iherefore we should not search into the sacrament And he proves that the sacraments are not of the sort of incomprehensible things seing in the Lords Supper is no miracle nor any thing exceeding mans capacity Thirdly he wipeth-off the calumnies of some preachers who clamorously said that the Gospell was denied and Christ's God head and all Christianity was overthrown by them who deny orall eating of Christs flesh and he affirmes that the Holy Ghost hath spoken in such a way lest any take occasion of errour and he would have some passages a little darkly to the end that some seeing shall not see and knowledge or revelation should be acknowledged to be a gift of Gods Mercy Then he comes to the point and proves the words This is my body to be spoken with the same trope as these of Paul Therock was Christ This is not a strange exposition nor is the phrase seldom used in the Scripture as nothing is more inconvenient than the exposition of the Synusiasts a trope certainly is in the words and many absurdities follow otherwise all the Fathers were for a trope in these words he confirmes the same and refutes the contrary by many reasons according to Scripture The Senate of Basile ask Erasmus his judgement of that book he answereth He had read it and in his judgement it is learnedly and well written and I would say sayd he very Christian if any thing can be called Christian which is contrary unto the decrees of the Church from whose judgement it is dangerous to decline The other passage that I add is in Osiander Cent. 16. Lib. 1. Cap. 36. where speaking of these three Carolstade Zuinglius and Oecolampade he saith The judgement of all these three Divines was the same to wit that Christs body is not given in the holy Supper with the bread and wine but are present above only in the highest heaven and no where els before the last day In after times saith he Caluin did seem to reject their expositions but indeed was of the same mind with them for in his agreement with the Divines of Zurik he writtes that the body of Christ is as far distant from us as the heaven is distant from the earth but deceitfully did Calvin teach the same impiety in other smoother words so that he blinded the eyes of many learned and good men and drew them into Zuinglianisme So far he I marke these two that the Reader may see how these do prevaricate or wrangle which have been for consubstantiation they will not understand any thing to be spoken against them and as if blew green and purple were all white because they are not all black so how beit
according to the articles of Ratisbone and that none be troubled for piety in religion or els he may feare the Turk will prevaile more This was referred unto the General Councel 34. In the beginning of the year 1542 King Ferdinand in name of the Ielousies contests between Cesar France 1542. Emperour calleth a Diet at Spira he sheweth what aid Boheme Austria and the Clergy of his Jurisdictions wil contribute to the warrs against the Turk and demandeth what the Princes will do The King of France by his Oratours shewes his opinion that it is not expedient to invade the Turke but if he invade Germany then the Princes should lay aside all other quarels and resist with one accord Moron the Popes Legate adviseth wars presently and offereth 5000. foot if the Emperour will go but if he go not half the number and he shewes that a Councel shall be called shortly but the Pope in respect of his old age can not come into Germany and therefore desireth them to make choise of Mantua Ferraria Bononia Placentia or Trent which is in the Jurisdiction of the King Ferdinand The King and some Popish Princes made choise of Trent The Protestants refuse both the place and that the Pope should be president Here the Princes consent unto the Warrs against the Turk and with common consent Joachim Elector of Brandeburgh is chosen Commander in chieff This meeting endeth Aprile 11. Then Luther publisheth a book shewing that howbeit before he had dissuaded from the wars against the Turk because it was undertaken under pretext of Christian religion but now seing Princes are better informed and the Turk pofsesseth himself of other Princes Landes it is all reason to resist him upon this account as a robber yet so that Ministers should earnestly exhort all men unto repentance and pious prayers and he exhorts all souldiers unto courage and if any be taken captives that they make not apostasy for fear of afflctions or for the hypocrisy of the Mahumetanes he added also a forme of prayer against the cruelty of the Turks But the supplee was not sent as the Princes had promised and they which went did no good May 22. Pope Paul calleth a councel to begin at Trent Novemb 1. and this he professeth to be of his proper motion He sent his Bull unto the Princes but very unseasonably saith Pe. Soave for Francis denounceth warrs against the Emperour in July and invaded fyve severall Provinces all at once with fyve armies The Emperour sent word unto the Pope that he could not be content with that Bull seing he had done so much for a Councel and Francis had always opposed it yet now he makes them equall then he shewes what iniuries he had suffered of the Pope especially by his Legate at Spira where he had promised alike favour unto both the dissenting parties in religion he submittes it to be considered in prudence whether the actions of that King be for healing the wounds of the Church who upon all occasions had hindered the Councel and now compelleth him to take another course wherefore if the councel shall not assemble it is not his fault but rather the Popes who if he made account of the common interest should declare Francis to be his enemy nor is there any other way of assembling a councel or of establishing peace On the other side Francis considering how his actions might be expounded will take away all suspicion of religion by making severe inquisition against the Lutheranes as he spoke in France and gave charge to the Masters of Sorbon to use all diligence against them and all book-sellers having any of their books So some were burnt and some did recant whereupon the Sorbonists made their processions of triumph and the King honoured them with his presence And when he heard what Charles had written against him he sent his apology unto the Pope upbraiding Charles with what he had done unto Pope Clemens and imputing unto him the cause of all the warrs betwixt them and alledging that he had never done so much for the Church as he had done in France and therefore the Pope should not believe the calumnies of his enemy The Pope sent his Commissioners to Trent but none others came but two Commissioners from the Emperour and some few bb from Naples the Pope gave them order at the first to proceed slowly and when none came he ordered them to proceed quickly but the Emperours Oratours hindered and in December left it So nothing was done This summer Henry a Duke of Brunswick troubled the people of Goslaria Brunswick confederates in the articles of Smalcald The Protestants complain into Ferdinand in name of the Emperour but Henry stood not in awe of Ferdinand's command Wherefore the Elector of Saxony and the Landgrave sought leave to resist him and they caused him to flee into Baviere Otho one of the Princes Palatine embraced the Augustane Confession and so did the City Hildesheim XXXV In January 1543. was a Diet at Noribergh there the Prince Elector 1543. The Protetestants are debarred from the Diet. Palatin and the Bishop of Ausburgh were Commissioners for the Emperour and sought aid against the Turck and King of France and Duke of Cleve The Protestants complain unto King Ferdinand and the Commissioners that they were wronged by the Judges of the Chamber contrary unto the Decrees and they crave that that Court may be ordered to Judge justly or else they can not contribute After long disceptation the Protestants were debarred and the others made a decree for fortifiying the garisons nearest the Turk and to contribute unto the wars and these which had refused were condemned The Protestants declare that they can not consent unto this Decree seing they were debarred from the counsell and there was great inequality in the decreed contribution The Acts were not registred In January Ann. 1544. was another Diet at Spira where was the Emperour and King Ferdinand and all the Electors and very many Princes The Emperour declares his good affection towards Germany but was hindered from doing as he would by the Turk and the King of France which had a mutuall league Then the Protestants complain against Henry Duke of Brunswick that he had falsely accused them unto the Emperour in Italy and that he should not sit there nor do they acknowledge him a Prince of the Empire So altertacions were mutually for a long space In end the Elector of Saxony acknowledgeth Ferdinand King of the Romanes and the Emperour confirmeth a contract of marriage betwixt Saxony and Cleve both which he had refused before And a Decree was made that the Princes shall contribute to the warrs against France and furnish 4000. horse 24000 foot and to fortify the frontier towns against the Turk that no Germane shall beare armes with the French or if any shall do it the Magistrate is ordained to punish such And because the difference in Religion can not be treated now
of the Protestant Princes came thither but the Landgrave only they sent their Oratours The Emperour calleth this a contempt of his authority he shewes his care for establishing peace in Germany and presseth them absolutly unto the decrees of the councel The Oratours besought the Emperour that he would not violat the former peace as they refused no charges nor service with the rest of the Empire nor had any thoughts to do otherwise in time coming As for Religion seing the councel was not such as he had promised and the States had decreed they humbly entreat that it may be yet referred unto a councel of Germany or a Conference of learned men which will determine thereof according to the written Word While they make such a shew of consulation it was publickly known that the Pope and the Emperour and King Ferdinand were levying souldiers Then the Landgrave and Oratours entreat the other Princes that they would go with them unto the Emperour and solicite him that he would not warre against them The Princes refuse and the Emperour still professes peace with them as his loving subjects The Landgrave enquireth for what cause was the levying of souldiers every where seing he professeth universal peace and he had truce with the Turk He replied at last He aimed at nothing but the peace of Germany and all who will give due obedience may look for favour from mee sayd he but against others which will not obey I must deal according to my right Briefly cruell warrs followed the Protestants at the first prevaile and caused the Papist towns and bb give them money they dispossesse Maurice Duke of Saxony who was a Protestant in Religion but a Commander for the Emperour because he trusted the Emperour that the warrs was undertaken for civil authority only The Elector of Saxony and the Landgrave were of equall authority at that time and their different judgements made them lose many good advantages and in the end they were both taken as is before related In the Diet at Ulms Ann. 1547. the Deputies of the States bewaile the great damnages that had befallen unto them all by these intestine wars and they crave peace The Emperour professeth readiness but because of the pestilence the treaty of peace was deferred to a more solemne meeting at Ausburgh Where the Emperour appointed some bb and other Prelates to pen some articles of doctrine concerning ceremonies and reformation of the clergy These Deputies wrote a litle book all Romish excep that they permitted marriage unto priests and communion under both kinds The Emperour took this course because he could not bring about his purpose in the councel he propoundeth this book in the Diet and caused some to dispute the articles there and then sent it unto the Bishop of Rome The Pope wrote back that none but the Bishop of Rome had authority to permitt such liberty and immediatly he sought to dissolve the councel by transferring it XXXVI In May 1548. The Emperour assembleth the States at Ausburgh Troubles for the Interim and ordaineth that these which had not as yet made defection shall continue in former obedience and condition of Religion and unto others he said Seing some well affectioned men and lovers of tranquillity have propounded unto mee a book of articles which we have caused to be examined Wee will you as yee regard the good of the commonwealth to accept these articles and approve your teaching thereby until a fuller remedy be provided by a general councel The Bishop of Mentz as if all the rest had given him their voices gave in name of all the States unto the Emperour immortall thanks for his zeal and care and he promised to obey The Emperour takes this answer as an universall consent and would hear no excuse from any other He commanded it to be printed in Dutch and Latine it was called The Interim John Marques of Brandeburgh went unto the Emperous lodging and said that he had served him heertofore upon this affiance that he had assured him of liberty of Religion The Emperour sayth This is a general Decree nor can any be against it The Marques began to speak in the contrary but the Emperour commandeth him to be gone lest he give a bad example unto others to refuse the book and he went home the same day but changed nothing in religion The Electors Palatine Brandeburgh accept the book Wolfgang Duke of Bipont refused it with great boldness Ulric Duke of Witembergh would not accept it for his person but because the Spanish souldiers were quartered in his land for the time he gave leave to use it yet the priests were not regarded there so that within a short space they left his land again The Emperour sent Granvellan and the Bishop of Artois unto the captive Duke of Saxony with some hope of liberty if he would approve the booke He said He coul not accept it unless he would wound his conscience and sinne against the Holy Ghost seing it containes many things contrary to the holy Scriptures After that he was keept more straite and his preacher for fear changeth his habite and left him The Emperour sent also unto the Duks two sonns and they also refuse the book then he complaineth unto the Duke that his sonns would not obey the Decree and they suffered the Preachers to speak and writ aguinst the book and therefore he should cause them satisfy him The Duke returneth answer Seing he himself approves not the doctrine of the book he can not advise his sons to receive it The Deputies of the towns sought some space of time to communicate with their principales ere they give answer The last day of Iuny was granted unto them Some for fear did accept it and others accept it with some exceptions Some returned answer Seing the Emperour presseth this as an Imperial decree they will refuse no proportionable burden of the Common wealth but this particulare concerneth their souls and the burden thereof lieth upon the godly people so many as are careless of Religion care not what be decreed they doubt not but the Emperour loveth peace yet if men be compelled to speak and practize against conscience it is to be feared that such decrees shal raise greater troubles Nevertheless the Emperour presseth the book upon them by force as upon Ulme Constance c. The preachers chuse rather to leave the townes as Brentius left Hala Musculus left Ausburgh c. Some were persuaded to accept it and afterward with many tears confessed their sin publickly Albeit the Emperour had commanded that none should write against that Interim yet many books were published condemning the doctrine in it and admonishing men to bewar of it as a most pernicious pest not only for the errours of doctrine but lykewise because it is a meanes to bring in whole Popery again Ausburgh was compelled to receive their Bishop again and he would not come in untill he covenanted with the Senate that he shall
mens souls are mortal The Printer is informed and addresseth himself to answer before the King and Counsel then they return unto Paris but he shewes how false their calumnies were At that time they sent unto the King 46. Articles which they had collected It was told unto their Deputies that they had spoken of some thousands of errours and were these all turned to 46. Their answer was The University had more but had not as yet put them in forme The Printer returnes to Paris and chides some of the Divines that they had accused him falsely They produce the place where they alledge he denieth the immortality of the soul He replieth They understand not Latine who will from these words forge such an errour And saith he I give them this praise that when they can not prevail in reason none are more impudent to bear down the innocent with monstrous lies Then he returns unto the Kings Court and petitioneth that his adversaries should plead their cause against him and bring-in all their articles When they were summoned to do so ten of them do compear and in their pleading they fall into variance among themselves and could not agree in maintaining their articles Then they were charged that hereafter they shall not usurp that power of Censure in matter of faith which belongs unto the Bishops unless the bb shall call for their advice The Articles were delivered unto the Cardinals and Bishops to be examined and it was appointed that their Censure be given unto the Printer to be printed The Deputies of the University do lament that their power was taken from them yet durst not speak in publick and the selling of the books was stopped untill the bb had given their censure The Deputies returning a publick thanksgiving was appointed as if all the business had been well done and they were confident that no more should be required of them The bb and Cardinals do conferre upon the 46. articles they say five or sixe were liable to misintetpretations but all the rest were sound and Catholick When the Printer heard it spoken so in the Court he presseth that the University should be charged to bring what other articls they have to object The King commandeth them once and again to bring all their accusations They delay thinking that if the bb had given such a censure of the 46. articls they can have little hope of any more Therefore they do alledge that they can not attend the Court in such a cause and they do supplicat that it be referred unto the Inquisitors The King not being present it was so concluded by the Councel The Printer was then afrayed because the Inquisitors must condem all whom the University condemneth Therefore he addresseth himself unto the King who in Councel causeth seal an Act suspending the former Act and commandeth the University to produce what other articles they had against the book Then they deal with Guiancurt the Kings Confessor that he would solicit the King to condem the Printer as an heretick and that they be not pressed to bring more articles and in the end of their Letter it was written It were a shame unto the University if a mechanick man shall prevaile against them The Confessor prevailes so that the selling of the books was again forbidden yet so that the University must produce their other Articls The Printer knowes not of this which was done by the King and he going unto Court gives thanks unto the Cardinal of Guise for his favour in the judgement of the articls The Card. telleth him The course was changed He askes is there no remedy I know none saith the Cardinal The Printer is feared and intendeth to leave the Countrey he communicats the case unto the Bishop Castellan and being betwixt fear and hope he entreats him to ask the King for what cause he had given order to persecut his Printer The King said It is true I have forbidden to sell the books because the Divines have complained of him as a most pestiferous heretick but not that he shall be banished untill they bring the rest of their articls Then the Divines deal with Senalis Bishop of Orange to persuade the Printer unto submission and the Bishop said unto him It were better for him to agree with the Divines than to leave his Countrey nor could he have any hope to prevail against the holy University He answereth I expect no victory but only let them obey the King and produce their articls The Bishop replieth That can not be expected seing it is not the custom that the University should prove what they do judge heresy but only shew by word of mouth and their word must be believed or els we could never come to an end of an action After a day or two the Printer saith unto the Bishop that he is willing to desist if the Divines will no more persue him and afterwards he shall print nothing without their advice The Bishop applaudeth the motion and adviseth him to communicat it unto Gujancurt The advise pleaseth him also if the Printer will give it in writ and he undertakes to send it unto the University The Printer considereth that if they had that under his hand he were no more safe from them and they might produce that as a sufficient reason why they should not bring-in the rest of their articles therefore herefuseth So both parties come again into ths Kings Court there it was reported that the Printer should have 1500. crowns for his damnage Then the Deputies do rage and say Shall a wicked man have a reward for impiety and so others shall be encouraged to do more mischief So the King was persuaded to give no money but he said unto his Printer that he will be more bountifull unto him another away The Printer gives the King humble thanks saying that he craved no more but that he would protect him from the malice of these his enemies The King granteth him his warrant but with difficulty could he obtain the seal and when he had it he keeps it quiet In the mean time the Divines endeavour to prove other things against him by witnesses and when it was told them that he had the Kings warrant they do use all means to have him imprisoned and will not believe that he had obtained a protection He shewes it unto them and then they demurre When this storm was over he gathereth fifetien old manuscripts of the New Testament in Greek and printeth it with the diverse lections on the margine and gives the first coppie unto Castellan he calleth the Printer sawcy that he had printed it before he had aduised with the Divines Robert answereth There can be no danger in printing that book nor could he be suspected of heresy for it yea and some of them had advised him to change the text in 1. Cor. 15. 51. Wee shall not all sleep but wee all shall be changed The Bishop said He should have done so for there
in the judgement of the Masters of Sorbon what manner of Divine worship will they prescribe Art VIII on Matt. 22. 12. Annot. The marriage garment is faith Censure This annotation is hereticall Ans Forrein Nations I know will wonder at this barbarity and truly I am ashamed of our shame Albeit it were the greatest glory of the Kingdom of France if it were cleansed from such vile naughtiness under which it fainteth for so long time It is a heresy to call faith the marriage garment I will not mention the antient and Classicall Doctors which have thought so let the matter be considered without the defense of man Art IX on Jam. 2. 17 Annot. Faith without works is not faith Censure This proposition is hereticall Ans I grant historicall faith by which the devils do tremble is called faith but I speak with James who affirms that faith without works is dead ...... But these reverend fathers think that heaven will fall unless they maintain their formless faith by which Christians may bee without Christ Art X. on Ps 31. 4. Annot. Sela is added to shew that this sentence is remarkable where wee are taught how sin is forgiven to wit by believing in God who only can forgive sin O the singular grace and bountifulness of God toward men confessing their sins Censure This annotation is hereticall taking away sacramental confession and the power of the keies where it is said Who only can forgive sin seing the hierarchicall priests may forgive sin in their manner although only God forgive authoritatively and chiefly Ans But Christ dealt more tenderly with his most fierce enemies for when they objected unto him God only can forgive sin he did not call them hereticks for that but rather confirming what they had said he teaches that he had that power because he is one God with the Father Matt. 9. 6. If it be an heresy to give this honour unto God that he only can forgive sin then God is an heretick who affirms by the Prophet saying I even I blot away your inquities for my own sake Esa 43. 25. Wee know that men do forgive in their manner when they forgive the injuries that are done unto them Matt. 6. 14 And because the Apostls are not only the witnesses of the forgiveness of sin and by their teaching do seal it in the consciences of men but lykwise they do offer it as a thing wherewith they are entrusted the duty of forgiving sin belongeth unto them also Joh. 20. 23. But this hindereth not that the power of forgiving sin should be ascribed unto God wholly And indeed if it be not lawfull to speak of the remission of sin unless mention be also of confession we must put away all the Scripture which presseth that doctrin so oft and never speakes one word of auricular confession Art XIII on Ps 47. 10. Annot. Only God can help men Censure This annotation is hereticall taking away the help of the Saints Ans Why do they not rather complain that the mutuall help of men is taken away But so all men might have clearly seen that they do carp maliciously at a pious saying and yet I think not they were so wary for they look alwise unto their own gain and what ever superstition is lucrative they will fight for it lustily The condition of France is wretched and to be bewailed that none dar speak of faith and trust in God of praying unto him or of any part of his worship but these butchers will draw him as an heretick into the fire If a preacher say simply We should pray unto God the cry goeth He smelleth of heresy because he nameth not praying unto Saints If any say Trust in God that is intolerable because he speaks not of confidence in Saints But if prayer to Saints brought not lucre unto them they would let them sliep If is sufficient unto mee that the reader seeth they condem the first rudiment of the faith For by whatever way we be helped God only doth help whether by means of men or by another means and who do not acknowledge that all creatures are the instruments imployd by God is more foolish than a beast Art XV. on Esa 63. 16. Annot. According to the late Translation Abraham neither doth nor can help us Censure This is hereticall taking away the help of Saints Ans. If they do make such account of the Saints help why do they prefer Barbara Nicolaus unto Abraham the Father of believers yea why do they forget him in their praiers both publick and privat and cry so much unto Cristopher Antony Catherin and such others There is not any Breviary or Missal that obttudes not such Mediators upon God and never a worde of Abraham ..... But let the Holy Ghost plead for himself who hath spoken by the mouth of Isaiah my annotation is but a paraphrase of the Prophets words These are a few of many This Robert steven did first distinguish the verses of the Bible with arithmetical figures XL. John Calvin living as a Student at Basile published his book of The discipline in the Church of Geneva Christian Jnstitutions in the year 1536. and 25. year of his age The same year he went into Italy to visit the Dutchess of Ferrara Doughter of Lewes 12. King of France In his returning he was chosen to be Professor of Divinity in Geneva where the trueth of the Gospel had been preached before but as yet many Citizens did affect Popery The same year was penned a form of Christian doctrine and discipline together with a short catechism containing the chief heads of Religion those were published and all were required to swear the observance of that doctrine and discipline Many did refuse yet the Senate and people did swear thereunto An. 1537. The adversaries were not reformed from the scandalous licence and courses in which they had lived under Popery and antient feuds through occasion of the Savoyan warrs were not layd aside Though the Ministers did fairly and then more sharply admonish them yet they prevailed not so that Farel Caluin and Carold openly professed that they could not administer the sacrament of the Lords Supper unto people who live in so bitter enmity and so averse to Church-discipline For this cause the Sindics or Magistrats which were chosen in the end of that year not hearing the Ministers sent a command unto these three to depart out of the City within two dayes These Magistrates did so miss-carry themselves In their office that within two years they were found guilty some of murther and some of other misdemeanures and were condemned some to death and others to exile Then the Citizens ceased not from entreating the City of Strawsburgh by their Deputies and the mediation of Zurick untill they brought again Jo. Caluin Septemb. 13. An. 1541. Then he professed that he could not confortably exercize the Ministry among them unless with the teaching of the gospell discipline were also established So
of Christ by the Holy Ghost Which argument is like unto this God healeth by the power of nature therefore a Physician oâ— medicin help nothing thereunto Certainly only Christ worketh whole salvation in us and that not by the power of any other thing but by his only Spirit and nevertheless for the same effect in us he useth his word both visible in the sâ—craments and audible in the gospell and by them exhibiteth and bringeth remission of sins communion of himself and eternal life Zuingliâ—s did acknowledge this therefore when he denied that the sacraments give grace he understood the outward action of itself can do nothing to this purpose but all thing belonging to salvation is from the inward action of Christ and the sacraments are his instruments in some manner And it was Luther who first of all men did impugne this tenent of the School-men that the sacraments of themselves conferr grace without any good motion of ourselves and wihtou faith And so in this question Zuinglius did impugne what Luther taught not The same happened unto Oecolampade whom none doubteth to have been an excellent Divine if they read his works as he did read the Scriptures with singular modesty and reverence and was well acquainted with the fathers and did much esteem of them so he wrote very reverently and religiously of the sacraments howbeit he thought that Luther's wordes did import an impanation or local inclosing of Christs body and upon this account did impugne them for he writes so in his last dialogue when he would declare the difference The difference saith he is rather in the manner of the presence and absence then in the very presence and absence for none is so blunt to affirm that Christs body is every way absent or present Some hold that the Lords bread is the very body of Christ so that whosoever whether godly or ungodly do eat it they eat not only the bread and the sacrament but also the body of Christ bodily and let it down into the stomack But we speak against this and affirm that the element is not so honoured as that the most excellent of all creatures would unite himself into the same and natural substance of it or that he is so naturally contained in it that by it as a midle pipe grace is conveyed which the Holy Ghost gives unto believers and by the touch and tast of it even the ungodly do touch and eat the very body of Christ and are partakers of grace From those his words who may not see that Oecolampad impugneth three things only that the body of Christ is united with the bread into one and the same natural substance contained naturally in it and that by the touch or tast of bread all both godly and ungodly are partakers of grace But Luther did never affirm any of these albeit not a few did judge that those things were in the words which he did use in this purpose especially when he did deny any trope in the words This is my body I will also adioyn a whole epistle of Oecolampad where in he plainly avouches his faith concerning this point It is thus John Oecolampade unto N. a brother in Christ Grace and peace from God the Father I have need to be informed by thee my brother and thou comest unto mee and violently pressest mee unwilling to answer Is this thy tyranny tolerable and yet in Christ it is to be comported for it is friendly and brotherly and yet upon this condition that I may have the same power over thee and thou shalt impart unto mee thy judgement mutually when thou shalt receive mine Receive then plainly what I believe The sacramentall signes whereby the sacramentall promise concerning the remission of my sins that it may be more believed by my infirm conscience are not unto mee bread and wine for I who seek higher things make no reckoning what sort of bread and wine be given but I desire more admirable things and powerful to streng then my weak soul and those are no other but the very body and the very blood not the figure of the body and blood but the body that was given and suffered for my sins and which the Angels of heaven do enioy deliciously which Christ promised to give and did give to be meat not carnal but spiritual and the blood which flowed out of his body and was shed for my sins for that doth powerfully seal the promise of purging mee from all mine iniquity and for this I believe simply the words of Christ saying This is my body which shall be given for you and This is my blood of the new testament which is shed for you Whereby he testifieth that that body is a seal that sins are forgiuen unto him who believes and eates spiritually seing he suffered for this cause The word of Christ went first which the effect hath sealed by the holy seal I hunger and thirst for this bread and drink not that it as bodily meat may be converted into mee but that I may be turned into it and may become spiritual by spiritual meat that when I shall be in Christ Christ also abiding in mee to wit being received in the sacrament may by his grace work his own works that so I may be ready to obey all the members of Christ albeit it were to die for them as he died for mee and so I may be a true member in that his mysticall body not in the body of Antichrist because I desire not a portion with him but I desire to be a member of Christ though the lowest I can not speak more plainly take this in good part do with courage and trust in the Lord. Basile Aprile 19. By the providence of God saith Bucer this epistle is amongst the epistles of Zuinglius and Oecolampad which other ways were not happily published for in that book some epistles that were published in the first heat of the disputation came abroad again which annoy not so much the concorde of the Churches which the Lord gives at this time as the sincere and solid knowledge of those mysteries amongst not a few Moreover when I heard that those epistles were a printing and intended in a preface which might have been prefixed unto the work in name of some man in Basile to supply some things that were written in these epistles slenderly concerning the sacraments and therefore might offend many that the readers might understand how even that Church approves the right faith of the sacraments even as they had embraced it long ago and doth profess it soundly Some man the Lord forgive him caused the preface be published in my name And so when it is said in the beginning of the epistle When wee set forth those episâ—les many did judge that I had caused these epistles to be divulged and thence did inferr that I do not intend the agreement of the Churches in the doctrine of the sacrament And because at this time I can
with greater audience than ever he had before There the Earles Marshall Glencairn and others advise him to write unto the Regent an exhortation unto the hearing of Gods word He obeâ—etâ— them but it was in vain He is called by his flock at Frankford to return he goeth against the mind of many but promiseth to return if they abide constant in the trueth Then the Bishops summon him again for no-compearance they burn him in effigie at the cross of Edinburgh in July An. 1556. He wrote his appeal and caused it to be printed and directed it unto the Nobility and Commons of Scotland William harlaw preaches publickly in Edinburgh so did John Douglas a Carmelite and sometimes in Lieth Paul meffin preacheth ordinarily in Dundy and many leaving the Cloisters preach in all parts of the Country and the number of professors of Reformation was multiplied When the priests saw that they were much deserted they complain unto the Bishops and the Bishops judge it vain to summon these Preachers for heresy therefore they complain unto the Regent and accuse the Preachers of mutiny and sedition The Regent knew that the multitude of all sorts were earnest that way and saith It is safer to delay for a time all contrary course let the hereticks have some way and wee shall wait our opportunity Buchan Hist Lib. 16. V. After the death of King Henry followes a blessed Reformation in Publik Reformation in England under King Edward England for he had caused his young son Edward to be well instructed by Do. Cox and Edward L. Herford who then was called Protectour of England and Duke of Somerset both loved the Reformation and did his endeavour that the true light of the Gospell might shine everywhere He had a good helper Tho. Cranmer archb of Canterbury The King also was of singulare gifts above his age one of the rarest Princes that had been in many ages yea it is doubted if ever he had an equall in prudence besides his knowledge of Sciences and languages Greek Latine and French So he as another Josias purgeth the temple of the Lord from Popish idolatry and false invocation and would have brought it to greater perfection if time and life had answered unto his godly purpose It may be easily conceived how difficult it was to Reform all things at the first when the greatest part of the Privy Counsell of the Bishops and Nobility were open or close Papists but his purpose was not to leave one hooâ—e of the Romish Beast and did forbid that the Masse should be permitted unto his sister In â— is first year by authority of Parliament the sacrament of the Lords supper was administred unto the people with both elements and Cranmer did translate and in some measure purge the Missal and Breviary In the second year that book under the name The book of common prayer and administration of Sacraments was by act of Parliament to be used in all churches and chappells and that none practize nor speak against it nor any part of it Providing also that they who are acquainted with other languages may use that which they understand best in chappells but not in parish-churches In this third year an Act was made against all books called Antiphoners Missals grailes processionals manuals legends pies portuisses paimers and other books whatsoever used before for service in the Church of England in English or Latine other than were then or after shal be set forth by the King Item against all images of stone timber alabaster or earth graven carved or painted in any church or chappell except only images or pictures upon any tombe for monument only of any person which had been of good reputation The book of Common prayer was some what amended in the year 1552. He put the Popish Bishops and priests to silence and removed them from their Benefices Boâ—er Bishop of London was removed and for contumacy was condemned to perpetuall prison in the Tower and Do. Ridley became Bishop of London Gardener was deposed from Winchester c. But he killed none yea when the Counsell would persuade him to burn a woman Joan butâ—her he said What will yee send her quick to the Devill in her errours When the Reformation was first intended a generall Visitation of the Bishopricks was made by certaine prudent and learned men which were appointed Commissioners for severall Diocies and unto every Company two or three preachers were adjoined to preach at every Session and dehort the people from their wonted superstition and inform them in the trueth And that they might proceed the more orderly in their Commâ—ssions or visitations 32 persons as in the time of King Henry VIII were appointed to prescribe certain instructions and orders of Visitation The troubles in Germany at that time did contribute by the gracious providence of God to the furtherance of the Gospell in England Tho. Cranmer by Letters brought Martin Bucer Paul Fagius Peter Martyr and other learned men in the year 1548 and 1549 their coming was most acceptable unto the King country Fagius an expert Hebrician and Bucer were sent to be Doctors in Cambridge and Martyr was designed Reader of Divinity in Oxford But as Theod. Beza in â—esp ad Fr. Balduin Vol. 1. Tractat. Pag. 322 edit An. 1570. hath observed in epist Buceri daâ—ed Cantabrig Januar. 12 An. 1550 concerning the purity of rites the advice of no forreiner was sought what they could do they did not fail both by word and write to advise the people to chuse good Pastours and to endeavour more purity both in doctrine and rites but some through mans wisdom and vanishing thoughts would glue God and Belial with the leaven of Antichrist And John à Lasco a Polonian was then a preacher of a Dutch congregation in London he in his preface before his book de Ecclesiastico ordine saith That most holy King was desirous to have the whole Religion so reformed throughout aâ—â— the king â—om that he was carefull of no other thing almost but because some Lawes of the country were in the way that the publick rites of Divine worship especially which had been in use under Popery could not be purged out as the King himself would and I was instant for the forrein Churches it pleased them at last that the publick rites should be purged out of the English churches by degrees so soon as they could by the lawes and in the mean time forreiners which in this respect were not so tied unto these lawes of the Country should order their churches freely and without any respect unto the rites of tâ—e Country if their doctrin were only Apostolicall for so it may come to passe that the English churches also might be moved by unanimous consent of the Estates to embrace the Apostolical purity and some tooke tâ— is so ill that they did strive against the Kâ— purpose So far he yea they did so strive and were so malicious that they did accuse the Duke of
established in the Session In this manner they debate of Lectures and Sermons but no draught of article could be devised to please them all for the Prelats would curb the liberty of Friets and have them to depend on the Bishops but the Legats Of Sermons stood for the liberties granted by the Popes especially unto the Mendicants In this contention the Legats sent complaint unto Rome namely against Bracius Marcellus Bishop of Fisole and against the Bishop of Chioza craving that those two should be removed from Trent The Pope answered He will send order in convenient time concerning these two as for matters if they regard the petitions of Princes the Synod shal be confused and the resolutions shall be hard therefore they should proceed in orginal sin he forbids the Deputies to proceed in correcting the Vulgar Translation untill those in Rome had determined of their course The Legats obey the last point but fearing that the Imperialists would leave the Synod they treat in two congregations concerning the reforming of Sermons and the philosophical part of them decrees were framed as giving way unto the Bishosps yet so cunningly that the Friers had liberty still Then they come Of original sin to original sin The Imperialists said The Synod was assembled principaly to reduce Germany and the articles of difference can not be known but only unto him that sits at the stern of Germany therefore it were expedient to crave by Letters the opinion of the principal Prelats of that Nation or the Popâ—s Nuntio should speak of this with the Emperour The Legats commend the advice but intending to follow their instruction say They will inform the Nuntio and in the mean while articles may be gathered out of their books and debated for gain of time The Imperialists were â—atiffied hoping to put off the Sommer ere any thing were concluded So new articles were propounded as drawn out of Lutheran books but for the most part they were calumnies as the contradictory canons do shew The Divines would not speak of them in that order as they were propounded but spake first of Adams transgression what sin it was here how many heads so many opinions Then they enquired what is that sin derived from Adam Some alledging the authority of Augustin said It is concupiscence others following Anselm said It is the want of orginal righteousnes others conioyned them both and those were again divided some following Bonaventura gave the first place to concupiscence because it is positive others after Aquinas held that concupiscence is but the material part And because John Scotus had followed Anselm the Franciscans stood for his opinion They were more troubled about the propagation of it but all agreed that it is not by imitation only In the fourth place they all held that inclination to ill is not a sin Yet here the Franciscans fell upon their cardinal controversy with the Dominicans the Franciscans would have the blessed Virgin excepted expressly and the Dominicans would not Cardinal de Monte had much adoe to divert them from this point They all agree in the remission of original sin that it is taken away by baptism and that the soul is restored into the estate of innocency by an infused quality which they called original grace albeit the punishment do remain for exercise of the just Only Antonius Marinarus did oppose saying Concupiscence remaining in them who are baptized is verily a sin in itself but it is not accounted sin in them because it is covered with the righteousnes of Christ Soto joyned with him therefore others calling to minde that lately in a Sermon he had condemned all trust in works and had called the best works of the famous heathens splendida peccata he was suspected to be a Protestant They held the punishment of this sin to be only the want of blessednes excep Gregorius Ariminensis he alledged the authority of Augustin and therefore was called a Tormenter of children When the Bishops heard so many controversies among the Divines they knew not what to decern only they would condem the articles as they were propounded Marcus Viguerius Bishop of Sinigaglia Jerom General of the Augustinians and Vega a Franciscan said They can not condem an opinion as heretical unless they first declare what is trueth But the Prelats made no account of their words and were out of all hope to determin those school-points to the contentmen of all parties So they frame five canons and so many anathema's but the Dominicans and Franciscans could not be satisfied in the point of excepting the blessed Virgin untill direction was brought from Rome that they should not touch doctrines which may foster schism amongst themselves Then they were both stilled so that opinions be not preiudged Therefore it was added in the Decree They have no mind to comprehend the blessed Virgine and the Pope added The constitution of Sixtus 4. should be observed So whether the Imperialists would or not the fifth Session was held Iuny 17 the five decrees of doctrin and one having two parts concerning the reforming of Lectures and Sermons were read and the sixth Session was appointed to July 29. V. In the congregation it was propounded to speak first of justification Session 6. The Imperialists would delay it for the above named reasons but three Bishops and three Divines were named to frame articles In the congregation for reformation the residence of Pastors and Prelats was set a soot Concerning justification 25. Articles were brought some of works done before justification some of works after it and some of the essence of Of justification grace At the first none of the Divines knew what to say because the School-men had not handled that matter as the other of original sin untill they had ghessed about and then the Franciscans following Scotus said Works done by power of nature only deserve before God by way of congruity and God were uniust if he give not grace to the man who doth what he can The Dominicans following Thomas say No kind of merit goeth before grace and the very beginning of good works should be ascribed unto God as indeed congruous merite was never heard in the Church even when they had most to do against the Pelagians Concerning the works of grace all held that these are perfect and do merite salvation In the point of the essence of grace it was a common consideration that the word Grace in the first signification signifieth benevolence which in him who hath power brings forth necessarily a good effect and that is the gift which is also called grace They say The Protestants think so meanly of Gods Majesty that they restrain the word Grace unto the first signification And because some might say God can bestow no gift greater then his Son they said That benefit is common unto all men and it is fit he should bestow a particular benefite on severall persons and this is habituall grace or a spiritual quality
Whether free-will be loosed by sin many passages were brought from Augustin to the affirmative So to answered There is a liberty of necessity and another from servitude and Augustin speakes of this This difference was not understood and so Luther was said not worthy of blame in the tittle of his book Of servile will Many thought the fourth article absurd Man hath free-will to do ill only for said they free-will is a power to both contraries But they were made to acknowledge their error when they heard that the good Angels have power to do good only In examining the 5. and 6. articles concerning the consent of the free-will unto Divine inspirations or preventing grace the Franciscans strove that the will is able to prepare itself and hath more power to accept the Divine prevention when God gives assistance then before when it acteth by strength of nature The Dominicans denyed that works preceeding our calling are truly preparatory and they gave the first place unto God But these were at variance among themselves So to held Albeit a man can not obtain grace without the special prevention of God yet the will may ever some way refuse and when the will accepts it is because it gives assent and if our assent were not required there were no cause why we are not all converted for God stands ever at the door and gives grace unto every one who will have it to say otherwise were to take away the liberty of the will and as if one would say God useth violence Aloisius a Catanea said God worketh two sorts of preventing grace as Aquinas teaches one sufficient and the other effectual the will may refuse the first but not the other for it is a contradiction to say Efficacy can be resisted And he answered unto the contrary reasons All are not converted because they are not efficaciously prevented The fear of everting free-will is removed because things are violently moved by a contrary cause but not by their own cause but seing God is the cause of the will to say The will is moved by God is to say The will is moved by itself And God converts albeit man will not or spurn at him and it is a contradiction to say The effect spurneth against the cause It may happen that God effectually converts one who before had spurned against sufficient prevention but afterwards he can not because when gentleness is in the will the efficacy of Divine motion must nieds follow yet so that the will followes not as a dead or unreasonable creature but it is moved by its own cause as reasonable and followes as reasonable Soto replied Every Divine inspiration is only sufficient and that whereunto free-will hath assented obtaines efficiency by that consent without which it is not effectual not by defect of itself but by defect of the man or else it would follow that the separation of the elect from the reprobate were from man and this is contrary unto the perpetual doctrine of the Church that vessels of mercy are separated by grace from them of wrath Each party thought their own reasons invincible and admonished the other to take heed that they leap not beyond the mark by too earnest desire to condem Luther Here the Legate had occasion to wave any conclusion by propounding the question Whether Divine election bee by foreseen works So it was ordained to collect articles of this matter Of Election In the books of Luther they found nothing worthy of censure out of the books of Zuinglius they drew 8. articles 1. Predestination and reprobation are only in the will of God The most part judge this to be Catholik and agreeing with Thomas and Scotus because before the creation God of his meer mercy hath out of the common masse elected some unto glory for whom he hath prepared effectual means of obtaining it their number is certain and others who are not chosen can not complain for God hath prepared for them sufficient means albeit only the elect can or shall be saved to this purpose they cited the examples of Jacob and Esau and the similitude of the potter Rom. 9 and the conclusory words of the Apostle there and 1. Cor. 3 5 4 7 2. Tim. 2 19 c. Others called this hard and inhumane as if God were partial if without any motive he choose one and not another or he were unjust if of his only will and not for mens fault he created so great a multitude unto damnation and it destroyes free-will because the elect can not finally do evill nor can the reprobate do good it casts a man into dispair it gives occasion of bad thoughts in not caring for pennance for men think if they be elected they can not perish They confessed not only that works are not the cause of Gods election because it is before them but also that works foreseen can not move God to predestinat because he is willing in his infinit mercy that all should be saved and for this cause he prepares sufficient assistance for all and this grace man acceptes or refuses as he listeth but God in his eternity foreseeth both who will accept this help and who will reject it and He rejectes these and chooseth those The first opinion keeps the mind humble and not relying on itself but on God and the other is more plausible and being grounded on humane reason prevailed more but when the testimonies of Scripture were weighed it was manifestly overcom For resolving the passages of Scripture Catarinus propounded a midle course God of his goodnes hath elected some few whom he will save absolutly and unto them he hath prepared infallible and effectual means he also desireth for his part that all others be saved and hath provided sufficient means for all leaving it to their choice to accept or refuse amongst those some few accept and are saved albeit they were not elected and others will not cooperate with God and are damned it is the only good will of God that the first are saved and that the second sort are saved it is their acceptation and cooperation with Divine assistance as God has foreseen and that the last sort are reprobated it is their foreseen perverse will the number of the first is determined but not the second and according to this distinction the different places of Scripture are understood diversly He said he wondered at the stupidity of them who think the number to be certain and yet others may be saved and also of them who say Reprobates have sufficient assistance for salvation and yet a greater assistance is necessary to him who is saved then said he the first is a sufficient insufficient or an insufficient sufficiency The second article was The elect can not be condemned nor the reprobate be saved The different opinions of the first caused diverse censures of this Catharinus held the first part true in respect of his first sort of men and the other part false in
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
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
Austria General of his Army against the Turk did consult of an expert Lieutennant to go with him he was advised to employ Alfonso Duke of Ferraria who thretty years before had been a Commander in Hungary under Maximilian and then notwithstanding his old age was willing to aid Christendom in so great necessity and because he had no children he would provide his inheritance unto his cousin Caesar Estensis and besought the Pope to declare him his heir if it shall happen that he shall not return and for this he profered unto the Pope some thousand Ducats of gould But pope Clemens VIII could not be moved by prayer nor reward to grant this and so through his fault the old Duke left that expedition Da. Chytra in Chron. Saxon. par 5. Nevertheless the Emperour sent his Army against the Turk in Hungary they did not good neither that year nor the next and in the year 1598. by means of the Cham of Tatary was a Treaty of peace between the Emperour and the Turks the articles that were demanded were so high on both sides that their treating was in vain Then was great fear amongst the Christians untill God gave then some space of breathing by raising up some Bassa's against their own Master and as somtimes amongst the Midianites Iudg. 7. the Tatars in the Turkish Army fell into variance with their confederats and fought most cruelly one against another in the year 1599. XII In year 1600. Tiber overflowed his banks to the great damage of Rome in time of the Iubilee the Pope sent a priest Monâ—orius to say some prayers and to give an Hosty called Agnus Dei unto the River but the river would not accept such sacrifices The same year the Jesuits persuaded Ferdinand Duke of Austria to expell all the Ministers out of Styria and the people that would not return to their old idolatry were persecuted some were imprisoned and some leaving their lands went away with their families into other contreyes Then all the churches were thrown down that the Protestants had built and many graves were opened in dispite of the dead people Before that time had been peace among the Germans notwithstanding the difference of religion but these firebrands kindled a new persecution and persuaded the Magistrats to oppress their subiects But God made the Turks to punish the Duke Ferdinand so that he losed more another way Osiand Cent. 16. Lib. 4. Cap. 54. XIII It may please some to read a story which Nic. Hemingius hath in VVhere the Christians vvere before the Reformation the end of his catechism his last question is If we should think so of the Popish Masse it seems that for many years the Lords Supper hath not been rightly administred in the world Ans. So do the Papists obiect but they are deceived whill they say that the Supper was not used if not with them for they shut up the Church in too narrow bounds seeing it is spread through as Christ witnesseth and I oppose his alone testimony unto all Priests and devils But if you ask Where was the Church without the jurisdiction of the Pope I answer There were many godly people in the outward society of the Romanists who albeit they were deprived of the use of the Supper yet they under stood rightly the foundations of religion and the articles of faith here he might have said that they received the sacrament with a true faith as he had spoken before of Bernard and certainly many were such Likewise in Turcia Arabia Persia and in Egypt The forme of the Christian Religion in Egypt there were even from the time of the Apostles and tooday are Churches albeit under grievous tyranny as Gods people sometime were in Egypt But lest you think that I speak amiss I will shew you the description of the Supper and liturgy as it is tooday in Arabia and Egypt where Christians are Three years agoe The book was written Hafniae December 4. 1560. in Praefat. an antient and grave man Demetrius by name and Thessalonian by nation being sent by the Patriarch of Constantinople told me many things of the religion of the Christians liuing among the Turks and because he had lived ten years in Cairo that famous city of Egypt which is also called Misrim he declared unto mee the rites of the Church there being translated out of the Arabik the narration whereof I have distinguished thus 1. The Christians in Cairo have many churches all marked with a half moon which is the Turkish badge but without bells they are called by the cry of a man unto their religion and without idols excep that they have historical pictures out of the old and new Testament upon the wals of the churches 2. The Pastor of Antioch is their Patriarch who that he may be known to be Patriarch hath a broad bonnet with a red cross in the midst on his head as the badge of his office 3. Four times yearly to wit the day of the Lords nativity the day of resurrection the day of Pentecost and August 15 all Christians that are there do communicat of both elements there is no difference of laiks and priests but the same mysteries are given unto them both 4. The celebration of the Masse is in this manner The priest puts-on alba pallium after our manner almost excep that he had four red crosses upon his priestly vesture one on his right arm another upon his left arm a third upon his brest and the fourth upon his back that howsoever he turn the badge of Christ the high priest may be seen 5. The priest being so cloathed in the vestiary comes forth and turning unto the people he saith with a lowd voice that he may be heard by all that are present Blessed be the Kingdom of the Father and of the Sone and of the holy Ghost both ever and unto all ages of ages and all the people answereth Amen 6. After this confession he subjoineth a prayer unto the holy Trinity and all the people answereth Amen 7. When the prayer is ended the the people sing Holy Father holy Mighty holy Immortal have mercy on us 8. After this song they read out of the writings of the Apostles first in Greek then in Arabik because many Christians that are there have come from Arabia 9. They sing Hallelujah 10. The Gospel is read in Greek and then in Arabik 11. When the Gospel is ended all the people sing the song which they call Cherubim 12. When that song is ended the chief Minister hath a Sermon for an hour almost for the Sermon is never beyond one hour 13. When the Sermon is ended the words of the Supper are rehearsed out of the pulpit and that upon the four festivals as I said before at the third number 14. Then coming from the pulpite unto the table which is placed in the mist of the Church the priest directing his face toward the people saith Every good gift and perfect donation descends
is most properly a Pastor he that hath not received imposition of hands and hath received from Christ pastorall gifts and a call from a flock obeyth the call in feeding that flock conscienciously Or he that hath received imposition of hands and hath the charge of 100 or 200 flocks and they never seek him nor see him but he waites upon other affaires not belonging to a pastorall charge I grant in the Court of Rome and in the judgement of Satan a ceremony is better then substance But the question is Which of the two is the truest Pastor in the ballance of the Sanctuary Can any consciencious man think as the Court of Rome judgeth Another motive may be thought that since that Writer was guilty of perjury for many times had he subscribed that Confession abjuring Hierarchy and yet took a Prelacy one after another he could not speak nor write a good word of that disciplin into which he had sworn so oft nor of the maintainers of it but with some spight as appeares throgh all his booke which he calleth The History of the Church of Scotland but may rather be called The calumnies and railings against the Church of Scotland whereof he was an enemy and by which he was justly and solemly excommunicated in the year 1638. What is in that book of the faith doctrine or piety of the Church Many of these calumnies in this posthum book he had written before in a Reply ad Epist Philadelphi and it was told him in the Vindiciae that he had written against his conscience It is said Pag. 50. Why should one believe a man who makes not conscience of his words And Pag. 56. Whatsoever may have the shew of a reproach this ingrateson scrapeth together to spue it out against his Mother the Church In which words envy which appeares throughout vented it self wholly for what can be said or forged in a Narration more wickedly than to be silent in that which is good and to proclame what is evill or which may make a shew of evill And Pag. 67. Should not a Bishop whe though he were a Papist yet should at least have the shaddow of gravity be ashamed to fain like a brawling wife what all men know to be false And because in that pamphlet he had written as he doeth oft in this later book that the King applied himself contrary to his mind unto the will of the Ministers it was told him Pag. 59. What can be spoken more vilely and unworthily against the Royall honor then that he applied his will unto the wicked endeavours of his subjects and loosed the raines unto the boldnesse and crimes of wicked men But this is the imprudence by the just judgement of God of flatterers that when they wold most earnestly catch they do most offend So that in a word whosoever regardeth the honorable memory of K. James VI. or the credite of the Church of Scotland will not believe that book of lies and calumnies I return unto that Assembly I. The first three Sessions were taken up with the election of a Moderator and Clerk and one ordinance that Acts of every Assembly should be formed by certain brethren and be publickly read before the dissolving of the Assembly and be in-booked II. The 4. and 5. Sessions have some particulare references III. In Sess 6. The Commissioners that were appointed to deall with the excommunicat Earles report their diligence severally and that they submitt themselves unto the Church in all the prescribed articles The Assembly ordaines the same Commissioners to see the performance of their promises in all the articles so far as possibly can be performed for the time and after performance to absolve them from â—he Sentence of excommunication and to receive them into the bosom of the Church IV. In Sess 7. Notes in form of declaration of certain of the Acts of the G. Ass holden at Perth in Febr. last for explaining his Ms and the Assemblie's meaning for the satisfaction of them which were not acquainted therewith and which are ordained to be registred in the Acts of this present assemb 1. Concerning the lawfulness of the said Ass holden at Perth it 's declared that one of the reasons moving the brethren to acknowledge the lawfulnes of that Ass is found to have been that the Commissioners of the Church had accorded with his Maj. therein as is expressely set down in his Maj. Letters 2. The reason moving the Ass to grant the more willingly to the second article concerning the reproving his Maj. lawes was that his Maj s earnest constant affection to the religion and obedience to the word was evidently known unto the said Ass and that it was his Ms declared will intention alwayes to frame his lawes wholl Government according to the same for this cause the Ass agreeth to the said article 3. Concerning the article ordaining no mans name to be expressed in pulpit excepting notorious crimes c. the point of notoriety is further defined If the crime be so manifest and known to the world ut nulla tergiversatione celari possit 4. Concerning the Article ordaining that no convention of Pastors bee without his Ma. consent c. His Ma s consent is declared to be extended to all and whatsoever form of G. Ass or speciall permitted authorized by his law and as they have warrant in the word of God As being the most authentick form of consent that any King can give 5. Concerning the article of providing Pastors to Burghs It is declared that the reason thereof was is that his Majesty was content and promised that where the Gen. assembly findeth it necessaâ—y to place any person or persons in any of the saids townes his Majesty and the flock shall either give their consent thereunto or a sufficient reason of the refusall To be propounded either unto the wholl Assembly or to a competent number of the commissioners thereof as his Majesty shall think expedient V. Answers to the rest of his Maj s questions as they were propounded by his Majesty and his Commissioners in the present assembly 1. Concerning the propositions craving that before the conclusion of any weighty matters â—oncerning the estate of his Hieness or of his subjects his Ma s advice approbation be craved thereunto that the same being approved by his Ma. may have the better execution and if need require be authorized by law the assembly craves most humbly that his Ma. either by himselfe or his Commissioners in matters concerning his estate or the wholl estate of his subjects and others of great weight importance that have not been treared before would give his advice and approbation thereunto before any conclusion of the same And for the better obedience to be given to the like statutes in all time coming that his Majesty would ratify the same either by Act of Parliament or Secret Counsell as shall be thought needfull The which his Majesty promiseth to