Miter but if you despise them ye may at last have them as ye list for the Papal curse may be compared to Domitian's thunder the crack seemed terrible but the cause and effects of it are but a toy Hildebrand setting his heart to exalt himself above all power began first to prosecute the Acts of his Predecessour concerning the collation of Benefices or as they spoke simony and he required the Emperour to cast out all such Bishops The Emperour thinking the Pope's words to be the commandments of God did obey without delay and without any other order denieth the Bishops their Revenues and thought he was doing God good service so long as he understood not the craft of Hildebrand Whom he cast off Hildebrand did promote and having divided them from the Emperour he tied them to himself by oaths and other favours Benno Cardin. At that time the Normans having conquered Pulia Calabria and Magna Graecia were in fear of the Emperour and Mathildis the richest Duchess of Italy was easily inticed Hildebrand drew them two on his side The Pope excommunicateth the Emperour and the Saxons who were not well pleased that the Empire was gone from their house and many others He being so strengthned chargeth the Emperour to appear upon the second day of the second week in Lent An. 1076. in his Councel at Lateran for his simony with certification if he appeared not that day he would excommunicate him In the mean time the young Emperour being troubled with wars against the Sarazens thought it not so necessary to attend the Synod Without any more accusation citation or conviction the Pope excommunicated the Emperour and his Counseller Herman Bishop of Bambergh and some others unheard for simony that is because the Emperour had given and they had accepted Benefices without the advice of the Pope It is said by Card. Benno that none of the Cardinals would subscribe the Sentence The Emperour was not a little offended at this new or The Pope is opposed unknown presumption of the Prelate and convened a Councel at Worms where all the Bishops of Germany except the Saxons and many out of France and Italy were assembled There the Pope was accused of ambition perjury wresting the Scriptures to serve his turn usurping the Offices of King and Priest as Decius and other Heathens had done in old time and of many infamous things done through avarice and pride They conclude Hildebrand is worthy of deposition and the Bishops of Italy in a Synod at Ticino subscribe the same sentence Catalo test verit lib. 13. Alb. Crantzius in Saxon. lib. 5. cap. 5. saith The Sheep do judge despise and forsake the Shepheard Whether formality could be had at that time or what equity was on either side the Reader may judge but clear it is the Pope was opposed and condemned by the two Synods Crantzius saith they writ a Letter unto him which they conclude thus Because thy installing was with so many enormities and the Church of God is in danger of so grievous a storm by the abuse of thy novations and we find that thy life is blotted with so manifold infamies and so grievous a scandal is approaching as we never promised obedience unto thee so from hence we renounce any obedience and because thou doest not account any of us a Bishop as thou hast publickly proclaimed none of us will account thee Apostolical any more The power that was granted unto Henry the III. of creating High-Priests made them so bold saith Crantz Roland a Priest of Parma was sent to Rome with this Letter and to summon Hildebrand in the name of this Councel to yeeld up his Seat and to summon the Cardinals to repair unto the Emperour for a new election Pope Gregory assembled the Cardinals in the Lateran First He killed the Messenger in the Church 2. He condemned the Sentence of the Councel 3. he deposed Sigefrid Bishop of Mentz with all others who had been in that Councel 4. He deprived the Emperour of his Title and released all his Subjects from their Oath of obedience On the other side the Emperour sent through all Nations far and near his Letters declaring how presumptuously and unjustly the Pope had dealt with him The Princes of Germany some being The Emperour is constrained to â—eeld perswaded by the Saxons some fearing that thunder and some rejoicing in a new occasion of usurpation do assemble at Oppenheim October the 1. and they conclude to fall from Henry unless he will submit unto the Pope and confess his errours and they prescribe the manner as followeth Such was the peevishness and inconstancy of the Germans The young Emperour seeing that his Princes were ready to forsake him promised upon Oath that if the Pope will come into Germany he would ask forgiveness and they ingage themselves to accompany him thereafter to his Coronation at Rome When the Pope was come to France intending for Ausburgh as it was appointed to meet the Emperour Venericus Bishop of Verceles made him beleeve that the Emperour was coming with an Army against him and advised him to retire for his safety unto Camisio a City of the Dutchess Mathildis Henry hearing of this vain fear and that his Nobles had forsaken him followed the Pope and abused basely he laied aside all his royalty and came with his Empress in the midst of winter unto Canusio he was staied at the Gates and standing with bare feet the space of three daies did humbly call for audience On the third day answer was brought His Holiness was not at leasure The Emperour continued intreating that he might be heard Fourteen Cardinals and the Arch-Deacon and the Primicerius with many other Clarks of Lateran unto the judgment of whose seat now all the World is obedient saith Pet. Mexia considering this intollerable arrogancy went away and refused to communicate with the Pope and the above-named Venericus thereafter writ a book De discordia regni sacerdotii against the Pope At last by intreaty of the Dutchess and of Azo Marquess of Ateste and of the Abbot of Clumak the Servant of Servant of Servants was pleased on the fourth day to accept the Emperour on these conditions First On the Pope's part he shall freely exerce all Pastoral charge thorow all the parts of the Empire 2. On the other side Henry shall do pennance as the Pope shall in join him 3. He shall appear at any time that the Pope shall appoint 4. He shall be content that the Pope be judge of his cause 5. He shall answer to all accusations to be laied against him in the Councel and shall never seek any revenge 6. Whether he be cleared or not cleared in the Councel he shall stand to the Pope's pleasure either to have the Kingdom restored or not restored 7. Before the trial of his cause he shal not use his Royal Ornaments Scepter or Crown nor usurp authority to govern nor crave any Oath of obedience from the
Tribute and understand it as an indignity unto himself and his Realm The Pope was moved with the argument of his purse and restored the Bishop to his own and gave him a Palle Such was the custom in those days and until this present time in Germany France and Spain that albeit the Prince do principally name the Bishops yet they cannot be admitted unless they go to Rome for their Palle which custom is a burden to the Nations and bingeth no small gain to Rome Cumi Ventura in Thes Polit. Discepta de Vrbe Rom. 8. In this Century as reckoneth Sir Hen. Spelman in Concil were compiled Ecclesiastical Laws the Ecclesiastical Laws which go under the name of Aelfrick unto Wulfin Bishop among which are these I say unto you Priests I will not suffer your negligence in your Ministery but in truth I tell you what is ordained for Priests Christ himself hath given an example of Christian institution and purity of life or chastity therefore all who will walk with him in his way have forsaken all earthly things not looking unto their wives wherefore he saith in his Gospel Who hateth not his wife is not worthy to be my disciple C. II. After the ascension of Christ the departure of his Venerable Apostles so great a persecution was raised on earth that the Ministers of God could not meet in a Synod because the heathens lay in wait for them until Constantine having the Government of the earth became a Christian In many words there is condemned the marriage of Bishops and Priests and also second marriage and then C. X. it is said There be seven degrees in the Church Ostiarius Lector Exorcista Acoluthus Sub-Diaconus Diaconus Presbyter C. XVII Presbyter is the Missal Priest or Elder not for his age but ancient wisdom it is his office to consecrate the body of the Lord in the Sacrament even as our Savior hath ordained he should lead the people into the faith both by preaching and exercising the holy Ministery chastely being a pattern unto Christians and not living after the maner of Laicks There is no difference twixt a Bishop and a Priest but that a Bishop is appointed to give ordination and to visit or have care of things belonging unto God which may not be permitted unto the multitude they have both the same Order albeit in this respect the Bishop is more worthy C. XVIII There is no other Order in the Ministery of the Church but these seven Monks and Abbots are of another sort and not to be reckoned with them nor have they the name of any order and nevertheless they are called holy Orders and they lead the souls of their Priests unto blessedness if they abide holy C. XXIII A Presbyter or Mass-Priest should on Sundays and Mass-days teach the People in English the understanding of the Gospel and the Lord's Prayer and the Creed and that they learn the Creed or Christian Confession by heart as the Lord commandeth by the Prophet saying They are dumb dogs that cannot bark they must therefore bark and exhort the People lest we destroy them for want of teaching C. XXVII A Presbyter should not sell his Ministery C. XXVIII Nor pass from one Church to another for gain C. XXIX Nor be a drunkard C. XXX Nor a Merchant nor a Lawyer nor bear weapons The same Author hath a Letter of Pope Nicolaus unto King Edward called the Confessor where it is said It is clear that the Kings of England for their reverence and devotion which they have given to blessed Peter have flourished in glory and honor and by his defense they have obtained glorious triumphs by the merits of which blessed Apostle the Almighty God may bring to pass your desire and confirm unto you the Empire of your Fathers Kingdom We commit unto you and the Kings your Successors the advocation and maintaining of that place speaking of the Abbey of Westminster that Edward had re-builded and enlarged and of all the Churches in all England that in our place Vice Nostra Note here He would have the King to be his Vicar and not alone but Ye with the advice of Bishops and Abbots may ordain every where things that are just knowing that for these things you shall receive reward from Him whose Kingdom and Empire shall have no end The same Author page 571. saith The Ecclesiastical Laws of Maccabaeus King of Scots Note here an error in the name Maccabaeus for Macbeth of whom Buchanan saith lib. 7. In the beginning he made good Laws both many and useful which now are not known or are neglected taken out of his Register are these One who is entered into Orders call thou not before a profane Judge if he be summoned and appear do not thou judge him but remit him unto the holy Rulers Give willingly the tenth part of all the fruits of the ground unto the Pastors of the Churches and worship God continually with vows and oblations Who being accursed shall contemn the Authority of the Church for a whole year and shall not reconcile himself let him be accounted an enemy of the Realm and if he continue two years in that contumacy let him be forfaulted of all his goods If any shall accompany as a servant another man by whose charges he is not dayly sustained either unto the Church or publique Convention or a Market let him want the head Boet. Hist li. 12. hath these and others of his Civil Laws 9. Anselm an Italian was transported against his will as saith M. Fox in Act. from the Abbey Becheloin in Normandy unto the See of Canterbury This is he who said He had rather be in hell without sin then in heaven with sin A man of special note in his time for as Gul. Malmesbu de gest Anglo pontif li. 1. reporteth when the Greeks disputed at Barri against Pope Urban concerning the procession of the holy Ghost the Pope cried aloud Father and Master Anselm where are you come now and defend your Mother the Church And when they brought him into presence Urban said Let us take him into our world as the Pope of the other world He wrote many books The doctrine of faith in Century XI which to this day are commonly in hands and declare the doctrine of the faith as it was then professed In the general is a remarkable passage in lib. 1. epist 68. according to the Edition of the Jesuit The. Raynaud directed unto Lanfranc saying Concerning those things which are said in that little book you do by a wise and wholesome advice admonish to consider more exactly in the ballance of the minde and to confer with the Learned in their holy books and where reason faileth to confirm them by divine Authority I have done so both before and since I have received your fatherly and loving admonition so far as I could for that was my intention through all that disputation to assert nothing at all but what I saw undoubtingly might be
by his bastard Son Manfred with a pillow Crantz in Saxo. lib. 8. cap 18. The writers testifie that he was endued with excellent gifts albeit the Pope pursued him as an enemy of the Church And they say when they consider the life of Christ and his command to forgive seventy times in a day with the practises of the Popes against the Emperor they are perswaded to think with Aeneas Sylvius that there hath not been a greater calamity in the Church or Commonwealth these many years whereof the Bishops of Rome have not been the Authors and they call this Frederick another Charls the Great He could talk in Arabick Greek Latin French and Dutch languages On his Tomb it was written thus Si probitas sensus virtutes gratia census Nobilitas orti possent obsistere morti Non foret extinctus Fredericus qui jacet intus Jo. Bale saith he may not in this cause believe Blondus Platina Stella or Sabellicus for they report nothing but what was written by the flatterers of the Popes that if it had been possible they might provoke all the world against him but who desireth to know the truth let them read the sixth Book of the Epistles of Petrus de Vineis Haec Marius saith he 4. In the Greek Empire was a great alteration about that time the History The Greek Empire is changed thereof I will set down together for the more clearness Isaacius the Emperor had redeemed his Brother Alexius from the Scythians and advanced him to so great authority that all the affairs of the Empire were at the command of Alexius Here Nicetas Choniat in Annal. lamenteth the condition of that people saying Truth and holiness had failed and because of manifold iniquity love was become cold so that the people left whole Cities and went in colonies into the Lands of the Babarians where they might live more securely for a sober kinde of life was banished by frequent tyrannies and the most part of the Emperors were robbers neither thinking nor doing any thing moderately O glorious Empire of the Romans saith he and majesty which all Nations did admire and adore what Tyrants hast thou endured with what injuries hast thou been afflicted how many have burnt in love of thee what men hast thou embraced and prostituted thy self unto what sort of men hast thou honored with a diadem and purple shoes c. By the way observe here that the Greeks do always call themselves Romans and they called all the western people Latins When the Empire was in this condition Alexius usurpeth the Crown he pulleth out his Brother's eyes and shutteth him in prison An. 1190. Alexius Son of Isaacius fleeth unto Philip Duke of Suevia afterwads Emperor who had married his Sister Irene and he sendeth him at last unto the Pope for help to be restored There this Alexius conformeth himself unto Rome and he promiseth saith Nicetas to change the institutions of the ancient Romans into the corrupt Religion of the Latins The Pope recommendeth him unto certain Princes which then were assembling at Venice to go into Syria to wit Baldwin Earl of Flanders and his Brother Henry Boniface Marquess of Monferrate Lewes Prince of Savoy and others more The Venetians also had an old quarrel against the Greeks and were glad of this occasion Likewise the yong man did swear unto them that he would give them what they did demand even which were impossible oceans of money saith Nicetas Though the Emperor Alexius understood of this preparation he made nothing for resistance So the Latins arrived at Jadara and then came to Epidamnum and they call yong Alexius Emperor to the end the people may the more willingly accept them then they came to Constantinople Theodorus Lascaris Son in law of Alexius made some resistance but Alexius fled and the Italians enter the Town and after nine years imprisonment Isaacius is set upon his throne and his Son Alexius with him Within few days the chief of the Italians sat with them as being saviors of the Commonwealth then the Soldiers plundered the Town sparing neither private houses nor Churches nor the Flemins nor the Pisanes nor the Venetians dwelling there The old Alexius had been deceived by a false response that the East and West should be conjoyned in his time and now the Monks execrable men and hated of God saith Nicet made him believe that God would restore him sight and give him the Monarchy of the world thus he had no other thought but to eat and drink with these Monks And the yong man kept company with the Latins was for the most part in their ships playing at dice carowsing c. From July 18. till January 25. the people were so grievously oppressed that they began to talk of choosing another Emperor the wiser sort said It was not time to attempt the like but the people were so impatient of their oppression that there must needs be another Emperor and they name Nicolaus Canabus who was very unwilling But Ducas Alexius called the proud taketh him prisoner killeth yong Alexius imprisoneth the old man and taketh the Scepter the people were contented He beginneth to treat with the Venetians and other Latins their demands were so high that the Greeks could not or would not assent wherefore they possess themselves of the Town put Ducas to flight and do more harm then the Saracens did at their entering into Jerusalem saith Nicet Then they made fifteen Electors and choose Baldwin Emperor and Thomas a Venetian to be Patriarch who was sent to Rome to get all these things confirmed by the Pope and he reporteth Imperial badges to Baldwin in whose Successors that Empire continued sixty years At that time Creta and Euboea or Nigrepont was given unto the Venetians Boniface was made King of Macedonia and other rewards were given to others All the Greek Empire was subject unto Baldwin except Bithynia Cappadocia and Hadrianople and in them several Greeks had the dominion especially Lascaris about Hadrianople and kept the title of Emperor of Constantinople The Bulgarians invade Thracia and took Baldwin captive and sent him in fetters into Mysia His Brother Henry succeedeth and gave his onely Daughter unto Peter Earl of Altisiodore which succeeded in the Empire at that time when Otho the V. was deposed he was confirmed by Pope Honorius shortly after his election So soon as he returned from Rome he entered in wars with Lascaris and they conclude a peace then he was entrapped in Constantinople and died in prison in the third year of his reign His wife Jole causeth his Son Robert to be received Emperor He fell in love with a yong damsel betrothed unto a Burgonian Knight who had done good service in that Empire and by consent of her mother brought her to his palace The Knight dissembleth for a time and then made an horrible revenge to wit he gathereth his friends and a number of Greeks haters of Robert and cometh by night into the Palace he
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
God of his mercy to make mee among many to disclose unto this realm the vanity of the Papisticall religion and the deceit pride and tyranny of that Roman Antichrist But Madam if the true knowledge of God and his right worshipping be the chief cause which must move men to obey their just Princes from their heart as it is most certain they are where in can I be reprehended I think and am surely persuaded that your Ma. hath had and presently hath as unfained obedience of such as professe Christ Jesus within this realm as ever your Father or your progenitours had of those that were called Bishops As for that book that seemeth so highly to offend your Ma. it is most certain I am content that all the learned of the world judge of it I hear that an English man hath written against it but I have not read him if he hath sufficiently confuted my reasons and established his contrary propositions with as evident testimonies as I have done mine I shall not be obstinat but confess my errour ignorance but to this houre I have thought and yet thinks my self alone more able to sustain the things affirmed in that my work than any ten in Europe shall be able to confute it The Queen said you think that I have not just authority John ansuereth Please your Ma. learned men in all ages have had their judgement free and disagreeing from the common judgement of the world and such have they published both by pen tongue and not withstanding they have lived in the common society with others and have born patiently with the errours and imperfections which they could not amend Plato the Philosopher wrote his book of the commonwealth in which he condemnes many things that were maintained in the world and required many things to have been reformed and yet he lived under such Politicks as then were universally received without further troubling any State So Madam am I content to do in uprightnes of heart and with the testimony of a good conscience have I communicated my judgement unto the world if the realm finds no inconveniences in the regiment of a woman that which they approve I shall not further disallow than within my own brest but shall be aswell content to live under your Majesty as Paul was to live under the Roman Emperour and my hope is that so long as yee defile not your hands with the blood of the Saints of God that neither I nor that book shall either hurt you nor your authority for in very deed Madam that book was written most especially against that wicked Mary of England But said the Queen you speak of women in generall John ansuereth Most true it is Madam and yet plainly appeares to mee that wisdom should persuad your Ma. never to raise trouble for that which to this day hath not troubled your Ma. neither in person nor in anxiety for of late years many things which before were holden Stable have been called in doubt yea they have been plainly impugned But yet Madam I am assured that neither Protestant nor Papist shall be able to prove that any such question was at any time moved in publick or private and if I had intended to trouble your State Madam because you are a woman I might have chosen a time more convenient for that purpose than I can do now when your presence is within the realm But now Madam to answer shortly unto the other two accusations I heartily praise my God through Jesus Christ that Satan and the wicked of the world have no other crimes to lay to my charge than such as the very world knowes to be most false and vain for in England I was resident the space of five years only two years at Berwick so long in New-castle and a year in London If in any place during the time I was there any man shall be able to prove that there was battell sedition or mutiny I shall confesse that I was the malefactor and shedder of the blood I am not ashamed further to affirm that God so blessed my weake labours then in Berwick where then commonly was wont to be slaughter by occasion of quarrells among souldiers there was as great quietnes all the time that I remained there as there is this day in Edinburgh Where they slaunder mee of Magick or any other art forbidden of God I have witnes besides my own conscience all the Congregations that ever heard me what I speake both against such acts and against these that use such impiety but seing the wicked said that our Master the Lord Jesus was possessed with Beelzebub I must patiently beare albeit that I a wretched sinner be unjustly accused by these that never delighted in the verity The Queen said you have taught the people to receive another Religion than their Prince can allow and how can that doctrin be of God seing God commandeth subjects to obey their-Princes Religion riseth not from Princes Madam said he as right Religion took neither originall nor antiquity from worldly Princes but from the Eternall God alone so are not subjects bound to frame their Religion according to the appetite of their Princes for often Princes are the most ignorant of all others in Gods true Religion as we read in the histories both before the death of Christ Jesus and after if all the seed of Abraham had been of the Religion of Pharaoh unto whom they were a long time subject what Religion had there been in the world If all men in the dayes of the Apostles had been of the Religion of the Roman Emperours what Religion had there been upon the face of the earth Daniel and his fellowed were subjects to Nebuchadnezzar and Darius and yet they would not be of the Religion of the one nor of the other for the three children said Wee make it known to thee o King that we will not worship thy Gods and Daniel did pray publickly unto his God against the expresse commandement of the King and so Madam you may perceive that subjects are not bound to the Religion of their Princes albeit they are commanded to give them obedience Yet said the Queen none of these lifted their sword against their Princes John answereth Yet Madam it can not be denied but they resisted for who obey not the command do in some sort resist But they resisted not by the sword saith the Queen John said God had not given them power nor means The Queen saith Think you that subjects having power may resist their Princes John answereth If Princes exceed their bounds and do against that for which they should be obeied there is no doubt but they may be resisted even by Power for there is no greater honour nor greater obedience to be given to Kings than God hath commanded to be given to father mother but so it is that the father may be stricken with a phrenesy in which he would slay his own children now Madam if
them which have not beleeved in him nor will ever beleeve as the Lord himself saith Matth. 20 The Son of man came ... to give his soul in redemption for many 4. That he beleeve and confess that the Almighty God saveth whom he willeth and that none at all can be saved but whom he will save and that all are saved whom he will save and therefore it is not at all his will those be saved whosoever are not saved as the Prophet saith Whatsoever the Lord willeth he doth that both in Heaven and on Earth And saith Prudent although there be some other things wherein he hath satisfied and subscribed in which being condemned in Pelagius the Church hath universally consented yet these being against him and his followers cleared from his froward expositions by the Apostolical See at the instance of the blessed Aurelius Bishop of Carthage and of Augustine with other 214 Bishops and being published unto all the World by many both Epistles and Books all the Church to day rejoiceth in confesseth preacheth holdeth and shall hold This Epistle of Prudentius is in the 2 tome of the French Councels and by it we may see not only his mind but the universal doctrine of all the Church in all the World as he affirmeth Although Histories do not express whether Aeneas did subscribe these Articles yet it may be gathered from the 99 Epistle of Lupus Ferarien where he commends this Aeneas and saith that Prudentius with the other Bishops did confirm his ordination By authority of Lotharius a Synod was held An. 855. at Valentia the Canons thereof follow hereafter For the present I add the words of Baronius concerning it generally saying The Bishops thought good to bring no other thing into the Church then what the most holy Fathers and faithfull Teachers of the Church had in all sincerity taught formerly in Affrica in the Councel at Carthage and in France in the Councel at Arausicane whereunto we should cleave in all points to wit that the godly are saved no other way but by the grace of God and the wicked are condemned for their own iniquity And that the wicked do not perish because as some say they could not be good but because they would not Then he sheweth that the Acts of this Synod were sent unto Hincmar and that he did by writing condemn these errours But Vsser taxeth Baronius that he hath written of this matter slenderly and from the writings of Hincmar and from Acts of Synods convinceth him especially he declareth from a book of the Church of Lions that there was diversity of opinions among them of Lions concerning the fifth Canon of this Synod which in the end of that book thinks the greatest difference between the Elect and the Reprobates to be that in the Reprobates remaineth the guiltiness of the first transgression which is taken from the Elect by the blood of Christ Also he sheweth that in the year 856 in the moneth of August Charls the Bald did call a Synod at Bonoile by Paris and another in September at Nielph where he gave unto Hincmar the Articles of the Synod at Valentia and what he had received from others in favour of Gotteschalk that Hincmar should answer unto them and that after three years Hincmar did return a great book of God's predestination and of man's free-will as Flodoard sheweth Hist lib. 3. cap. 13 and that the adverse party was not satisfied by that great volumn neither was the authority of the Valentian Synod lessned and therefore An. 859 Charls calleth another Synod in Audemantunno Lingonum where for the instruction of God's people the Canons of the Valentian Synod were voiced and confirmed again and proclaimed only in the fifth Canon they express not the four Articles because they perceive Hincmar was offended by so express condemning them as if they thereby had neglected the limits and law of charity and they did add the name of John Scot unto the nineteen Articles This Synod is called Lingonensis in Concil Gall. tom 3. After 14 daies was a more frequent Synod of twelve Provinces at Saponaria a Village of the City of Tullen where was King Charls and his Nephews Lotharius and Charls sons of the Emperour Lotharius there the Canons of the former Synod and the Carisiac Articles were read again and again great contention was between Remigius and Hincmar with their followers the one pleading for and the other against the Articles of Gotteschalk but as Hincmar writeth in an Epistle Dedicatory unto Charls the Bald the stir was calmed by the wisedom of the Arch-Bishop Remigius exhorting them all to bring unto the next Synod the books of the Catholick Doctours and as they shall find them agreeing unto the Apostolical and Catholick doctrine all should hold together unanimously It appeareth in the Acts of this Synod that it was so soon closed because of the murmurs in the country All this time Gotteschalk was still in Prison in the Monastery of Haultvillier whence he sent forth first a short confession and then a larger one confirmed by testimonies of Scripture and of the ancient Doctours In the end of the latter he craved that there might be a free Synod wherein truth might be made known unto all and errours altogether taken away and he lamenteth that for baseness of his person truth is despised and his adversaries follow not charity and refuse verity only that they may seem victorious Now of all that I have read concerning his Confessions and the writings of both parties I gather that at that time the greatest controversie was concerning the predestination of the wicked unto punishment howbeit there was also some difference concerning free-will and the efficient cause of conversion or of faith and good works And because Hincmar in his Epistle unto Whence was the word Prâ—destinatians Pope Nicolaus and Semipelagians make mention of Hereticks whom they call Praedestinati or Praedestinatiani here I add concerning that name that the first who mentioneth it was he who writ the continuation of Ierom's Chronicle for he about the 24 year of Arcadius and Honorius writeth saying At this time began the heresie of Praedestinati which had the beginning from Augustine So it is expressly saith Vsser in Histor Gottes cap. 2. in two old manuscripts one in the King's Bibliotheke and another in the Benedictines at Cambridge although in the Printed books it is not said from Augustine but from the books of Augustine being ill understood And certainly these words of Hincmar are frivolous since Pope Celestine did not write against such an heresie but against the Pelagians as is clear in his Epistles unto Augustine and he doth approve the doctrine of Augustine and Prosper in his Epistle unto Augustine which and the Epistles of Celestine are amongst the Epistles of Augustine writeth saying Many of the servants of Christ which are in the City Massilies think that in the writings of your Holiness against the Pelagian Hereticks whatsoever you
apparent vertue comes not from us but from God or lest it be thought that we can do any thing worthy of praise as of our selves let us ascribe all unto God and let us acknowledge that is of his gift whatsoever we do well On Gal. 2. Paul demonstrates in this place that he was equal unto Peter for saith he he who wrought by Peter in the Apostleship of circumcision wrought also by me amongst the Gentiles ...... Some say It was not Peter the excellent follower of Christ which was rebuked by Paul but another Cephas ... But hear most wise man for neither do we say that Peter as ignorant what he should have done was rebuked by Paul but we say that he willingly did admit reproof that he might give unto others an example of patience On Eph. 1. at these words The exceeding greatness of his power in us he saith Nor is it easie to be understood how great is that power and vertue which changeth a man's mind from the wonted custom and to pull it out of errours from which to draw a man sticking in them so great power is requisite that so great power scarcely appears in raising the dead for the Lord did raise the dead with one word and yet he converted not the Jews to him by perswading with multitudes of words and miraculous works He saith therefore the revelation of the Spirit is necessary that we may learn the same faith which we have received that we have received it by the greatest power and working of God for as he raised Christ from the dead so hath he brought us unto light when we were dead and hath drawn us from infidelity and therefore he saith it was done by the exceeding greatness of his power and the power of his vertue On Cap. 2. Yea it is to be thought a greater power to bring into the right way straying souls and addicted to sin then to raise up the dead And at these words By whose grace ye are saved he saith He puts in this as being strucken with astonishment wondring at the unspeakable gift of God for he saith Ye are not saved by your travel or work but only by grace as for your works certainly ye were worthy of wrath and punishment On Cap. 6. The Apostle sheweth how Parents may bring their children into obedience if ye will saith he have your children obedient unto you bring them unto and acquaint them with the word of God and say not let Monks study the holy Scripture for it is the duty of every Christian and especially of him who converseth in worldly affairs and the rather that he hath need of more help as who is driven among the waves of the World therefore it is most profitable for thee that thy children both hear and read the holy Scripture and out of them they shall learn Honour thy father and thy mother but if thou breed thy children in the books of Heathens they will learn very bad things out of them which shall not be if they be acquainted with the word of God On 1 Thess 1. It is manifest that souls are brought unto faith and salvation not by perswasion of man but by the power of God On 2 Thess 2. The Lord will not come unless there come first a departing that is the Antichrist whom he calleth a departing because in very deed he will cause many to depart from Christ .... So that he sits in the Temple of God as a God not in the Church of Jerusalem only but he will sit in all Churches every where Shewing himself that he is God he saith not Saying but Shewing that is he will attempt to prove that he is God for he will make such great works and signs that he may deceive all men .... What with-holds that is hindreth but what is that some have said it is the grace of the Spirit some say the Roman Empire to which opinion John Chrysostom agreeth for unless the Roman Empire be destroied Antichrist can have no way to do as he willeth Paul hath expressed this darkly for he would not rashly take upon him the malice of the Romans nor cast himself into danger in vain for if he had said the Roman Empire will be taken away shortly they presently would have buried him quick as threatning the ruine of the Empire and they would have killed all the Beleevers that followed him as if they wished the overthrow of so great an Empire .... Only he that with holds shall with-hold .... that is when the Roman Empire shall be taken away then shall he come for so long as they are under the fear of this no man will easily submit himself unto another but when this is overthrown he will begin another dominion and as if all were his he will pervert the things that concern both God and man for as other Monarchies were taken away one by another before the height of the Romans .... so this Kingdom of the Romans shall be destroied by the Antichrist and Daniel hath prophecied that it shall be so Some understand otherwise but I would have thee to think as we have said with blessed Chrysostom On 1 Tim. 1. at the last words he saith Thou seest how to search curiously into divine things turned into blasphemy for it is injurious against God when we indeavour to comprehend in our mind and thought the things that are done by his will and dispensation On Cap. 3. One may ask why the Apostle omitteth the Priests because what things are spoken of Bishops belong unto Priests for these are commanded to instruct others and to govern the Churches and are inferiours unto them by the only ceremony of consecration On 2 Tim. 3. That the man of God may be perfect amendment saith he must be sought from the Scriptures that nothing may be lacking to him which walks according to God if therefore thou desirest to be perfect and wishest neither to be cast down with adversity nor puft up with prosperity for that is perfection seek advice of the holy Scriptures when thou wantest me And since he writ of such reading unto Timothy being filled with the holy Spirit how much more are we to be exhorted thereunto which have need of this Spirit And observe how we cannot be upright and perfect unless the holy Scriptures do help us On Heb. 9. so And Christ was once offered by whom was he offered by himself and not by another man for though he was the High-Priest he was also the sacrifice and the oblation To take away the sins of many .... Why saith he of many and not of all men Because all men beleeve not but Christ's death is equal to the perdition of all men that is it is sufficient that all men perish not and and it was paied for the salvation of all men and he died for all men so far as was in him and nevertheless he hath not taken the sin of all men because they fight against him and so they
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
and to teach the people but let him teach these things that he hath learned from God and not of his own heart or the mindes of men but what the holy ghost teacheth Dist 9. cap. 6. As the truth of the old Books is to be examined by the Hebrew Books so the truth of the new craveth the rule of the Greek Language Dist 99. cap. 3. The Bishop of the first See should not be called the Prince of Priests nor the highest Priest or any such way but onely the Bishop of the first See but let not even the Bishop of Rome be called universal Dist 95. c. olim In old time he was a Bishop that was a Presbyter and ere that by instinct of the divel factions and schisms were in Religion and it was said among the people I am Apollo's and I am Cepha's the Churches were governed by the Common Counsel of the Presbyters so let Bishops know that by custom more then by truth of the Lord's dispensation they are greater then the Presbyters and that they should govern the Church in common Caus 1. qu. 1. c. Augustinus Take the word from the water and what is it but water the word is added unto the element and then it is a Sacrament whence is this vertue unto the water that it toucheth the body and washeth the heart the word doth it not because it is spoken but because it is believed for in the word it self the passing sound is one thing and the abiding vertue is another De Consecra Dist 2. c. Comperimus We have found that some when they have taken onely the portion of the holy body do abstain from the cup of the holy blood who without doubt because I know not by what superstition they are taught to be restrained should either take the whole Sacrament or be debarred from all because the division of one and the same Sacrament cannot be without great sacriledge Ca. prima quidem Till this world be finished the Lord is above and yet the truth of the Lord is also here with us for the body in which he arose must be in one place but his truth is diffused every where C. Hoc est The bread is after a maner called the body of Christ whereas indeed it is the Sacrament of his body and the offering which is by the hand of the Priest is called Christ's passion death and crucifying not in truth of the thing but in a signifying mystery Where the Gloss saith The bread i. e. the Sacrament which truly representeth the flesh of Christ is called his body but improperly that is it signifieth Ca. In Christo What do we then do we not offer every day yea but in remembrance of his death it is done in remembrance thereof what is done Ca. Quia corpus Because he was to remove his body from our eyes and carry it above the Stars it was needful that on the day of the Supper he should consecrate the Sacrament of his body and blood to the end it should be always reverenced in a mystery which was once offered in payment Many such passages are in these Decrees which differing from the doctrine of the Church of Rome now do prove that the Romish Church now is not such as it was then Pope Eugenius did approve all these Decrees and ordained that these should be read in Schools and Universities instead of all Canons and Decrees that so he might the more easily draw them all under one yoke 30. Peter Lombard Bishop of Paris at the same time followed the footsteps Some notes of Lombard's sentences of Gratian and gathered the sum of Divinity into four Books of sentences out of the writings of the Fathers but as I said of Gratians Decrees with adding mincing and changing of words and letters and suitably unto his time and these sentences were authorised as the Text in all Schools to the end none from thenceforth should search antiquity and truth any more from Fathers or Councels under no less danger then guiltiness of heresie Hear what Cor. Agrippa De vanit scient cap. 97. saith of this Scholastick Theology It is saith he of the kinde of Centaures a two-fold discipline blown up by the Sorbon of Paris with a sort of mixtion of Divine oracles and Philosophical reasonings written after a new form and far different from the ancient customs by questions and slie syllogisms without all ornament of language but otherwise full of judgement and understanding and profitable to convince hereticks It cometh to pass that the faculty of Scholastick Theology is not free from error and wickedness these cursed hypocrites and bold Sophists have brought in so many heresies which preach Christ not of good will as Paul saith but of contention so that there is more agreement among Philosophers then among these Divines who have extinguished ancient Divinity with opinions of men and new errors c. Here Barth Gravius a Printer at Lovane about the year 1565. giveth us some light In his Epistle before his Edition of these Sentences he telleth that he had a purpose to reduce all the testimonies unto the first fountains in sincerity but to his great admiration he was informed by the Masters there it could not be so because albeit in other Editions innumerable places were corrected yet many errors as yet were remaining and these not little ones and not a few things as in the Edition at Paris were changed not according to the truth of the old books but in conjecture yea and the old words were corrupted oft times through an immoderate desire of amending and in not a few places the worse was put for the better and saith he this may not be dissembled that the genuine reading of the Master in quoting the testimonies of the ancient writers is very oft changed into the truth of its original especially no old Copy witnessing that he had left it so written for the Master was not so solicitous to repeat all their places wholly but thought it sufficient to propound the matter briefly and leave out many lines in the middle and therefore it were not according to his minde to fill up what he hath omitted yea they have found by sure arguments that he had transcribed many things not from the very fountains but from Hugo Victorian and especially out of the Glossa Ordinaria where these passages are not found in a continued context as in their own Authors but maimedly and sometimes but in broken pieces as it were out of sundry Books and Chapters and mixed together as in a hotchpotch and so if any thing be corrupt in the Master it must not be reduced unto the first fountains but rather unto the Books of the Glossa because it was last taken thence And also he was sometimes deceived in reading it wrong possibly and lead into error in which case to amend him according to the square of his Author were most absurd and madness they said also that in quoting the Authors he
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
cast down arose Nimrod who as Joseph witnesseth advised men that they should not ascribe unto God what came happily unto them but that it was given unto them for their own vertue and that they trust in their own vertue and not in God the multitude was ready to obey their commands and thought it grievous slavishness to be subject unto God and so he called men from the fear of God and made them proud to the contempt and injury of God nevertheless he brought that sacrilegious presumption into tyranny When the Patriarch Abraham refused it these arose speaking vain and great things boasting that their lips and words were their own and disdaining that God should rule over men Their children the Sadduces Joseph is witness did affirm that both good and evil are propounded to the election of men and each one chuseth this or that according to his own will without God When these were rebuked by the Prophet arose some Hebrews Greeks and Roman Christians saying that according to their merits they had received the grace of faith these were refuted by the Apostle Then arose Pelagius which proudly took arms against the grace of God and his help and when he was condemned by the Catholick Fathers Julian and Celestius renewed the same heresie and when it was quenched again by the Orthodox Fathers it was stirred up again by Cassianus and was lashed by Prosper About that time the same heresie waxed in Britain for which as venerable Beda in his Ecclesiastical History and Henry Honington in Histor Anglor reporteth Germanus of Antisiodore and Lupus of Treda Bishops although the Divels raised a most terrible storm against them by Sea yet they came over and confuted it stoutly But behold when the heresie was a little cut down pestiferous twigs did spring up again as the same Historians have written which the same Germanus and Severus Bishop of Tours coming into Britain did cut down again Moreover before and after these times the Scotiani by sending wholesome Epistles into the bounds of the Roman See did purge out the reliques of this plague as witnesseth the same Beda and holy Prosper maketh mention of them And although this vile fig-tree hath been so oft cut down so oft rooted up burnt and turned into ashes and even trod under foot yet it ceased not to wax so broad so thick and by the vitious juyce of it how much more subtilly so much more dangerously doth it spread therefore I being zealous for the cause of God do put willingly my hand unto this fire for I am not ignorant that these pestiferous Pelagians will with raging mindes and hideous cries bark against me and will seek to tear this paper with violent teeth as those are wont to carp at other mens writings which have nothing of their own hand But as Josephus telleth did not the Chaldeans and Mesopotamians for this cause rise against Abraham did not the ancient Prophets suffer many things from the false prophets for the cause of God did not some ignorants accuse Paul of madness and wrest all his excellent Epistles did not Julian the disciple of Pelagius with so many accusations brawl against Augustine the most glorious follower of the Apostles and the most stout defender of grace against the ungracious Pelagians and did not Julian boast that he would winnow his books and discover and shew the impiety of his writings did not other maintainers of Pelagius in France when Augustine was defunct presume to disprove his writings did not many writers oppose the most wholesome doctrine even of Christ and the Fathers and what am I I know I am not better then our so great Fathers nor greater then my Lord ..... why then should I refuse to suffer with them c. Hence it appeareth that errors have been always abroad in the world and some have opposed them and they who love God should and will oppose the errors as they are able Afterwards he was Confessor to King Edward the III. and then Arch-Bishop of Canterbury 10. About that time a book was written in English called The Complaint and Prayer of a Plough-man the Author of it is said to have been Robert Langland a Priest about the year 1360. Io. Bale Cent. 6. 37. After a general complaint of the iniquity of the time the Author writeth zealously against auricular confession as contrary to Scripture and utility of the Republick and as a device of man against the simony of selling pardons against the Pope as the adversary of Christ since Christ commandeth to bless them who curse us and to love our enemies but the Pope fighteth and curseth for small offences Christ forbade a Priest to be a Lord over his Brethren as the men of these new religions do yea whosoever will live as Christ hath taught he is accounted a fool and if he speak of Christ's doctrine he is called an Heretick and is cursed He complaineth there of the unmarried Priests committing wickedness and by bad example provoking others of images in Churches as idolatry of false Pastors which feed upon their flocks and feed them not nor suffer others to feed them which punish a poor man for his sin and suffer a rich man to continue in iniquity for a little money which punish the violation of mans Law more then the contempt of God's Law which are more worthy to be condemned then Pilate seeing he would once not have Christ condemned but they condemn him now said he in his Doctrine and Servants whom these Priests accurse and burn they have forsaken both the old and new Testaments and taken them to another Law the Canon Law and they comment on God's Word according to their own Laws they are wolves in lamb skins they stand more for their riches which they rob off Christ's flock then they care for the sheep they are become shop-men to the rich Merchant the Pope in selling his wares pardons in every Countrey to make him rich they promise the blessings of Heaven without pain for money Again he speaketh of the Pope that he calleth himself the Successor of Peter whereas Peter did acknowledge Christ and kept the hests of his Law but the Pope hath undone Christ's Law for advancing his own Decretals he calleth himself the Vicar of Christ whereas Christ said Wheresoever two or three are gathered together in my name there am I in the midst of them but the Pope hath made himself a Pseudo-christ or Antichrist since he professeth himself to be the Vicar of Christ and indeed hath undone the ordinances of Christ and maketh himself to be worshipped as God on earth as proud Nebuchadnezzar sometime did therefore all men should leave this Nebuchadnezzar this false god and false christ and his laws which are contrary to Christ's teaching He writeth of Purgatory that if such a thing were no Pope could feel such pains for he might deliver himself as well as others and yet he hath no power to keep himself nor others out of
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
and the cloister II. In Aprile An. 1521. Charles V. calleth a Dyet at Worms thither VVhat was done for against religion An. 1521. was Luther summoned and a safe conduct was sent unto him Some would have dissuaded him because his doctrine was condemned at Rome and his person was accursed there on maundy-thurseday he might be sure that the proceedings of that Court were to be confirmed in this if worse were not done unto himself as was done to John Huss Luther answered I will go thither albeit there were there as many devils as there be tyles in the houses He appeares before the Estates Aprile 17. and was demanded Whether he acknowledges the books that were abroad in his name and when they were named he did acknowledge them Then Whether he would maintain what was writen in them or recall any part of them he answered That question is of great importance I humbly crave some space to advise They grant him one day and then he said these books are not all of one nature some containe the doctrin of faith and piety some were against the errours of the Romanists and some were writen contentiously against the maintainers of these errours to recall the first sort was not the duty of a good man because albeit the Bull of Leo had condemned them yet he had not judged them as impious As for the second sort it is too well known that all the Christian World and especially Germany being miserably vexed doeth groan under a heavy yoake and so to abjure these books were a confirmation of that tyranny He confesseth that in the third sort he had written a little tartely but he is now called to give account of his doctrine and not of his manners and if any will convince him by reason of all men he will be least obstinate nor will he refuse to burn his books if he shall be convinced of any errour in them by testimonies of sacred Scripture the acknowledgement of manifested truth is an excellent gift of God and the rejecting of it or defiling of it with lies hath brought from heaven many thousand calamities Then he was commanded to give his answer in few words He answered I can not recall what I have tought or written unless I be convinced by testimonies of Scripture or manifest reason The Emperour hearing of this answer for he was not present nor was confirmed by the Pope sent them word that he would defend the Church of Rome and use all remedies to extinguish that fire but he will not pronounce sentence against that man untill he be safe at home according to his promise Some there would have followed the example of Constance and said Promises should not be kept unto hereticks Lewes the Palsgrave Elector did oppose saying It were a perpetuall dishonour unto the Germane Nation nor is it tolerable that for favour of priests the publick faith should ly under that infamy Some also said They should not proceed so rashly in a matter of so great importance nor do all men as yet perceive what may follow After some dayes the Bishop of Trevers the Marques of Brandeburgh and some others were named to deal with him and they exhorted him to submit the whole matter unto Cesar and the Princes Luther said The Prophet saith put not your trust in men nor in Princes but especially the word of God is not subject unto men if they will convince mee by that Word I will willingly submit Then they ask Whether he will submit unto a Generall Councell Yes saith he if they rule themselves by the holy Scripture What remedy say they think you may there be in such a deplored case He answered I know no better than that of Gamaliel If this Counsel or work be of men it will turne to nought but if it be of God yee cannot destroy it lest yee be found to fight against God and I wish the Pope would follow this advice for certainly his purpose if it be not of God will shortly he brought to nothing The Bishop of Trevers dealt with him privatly but he continued in that assertion that this cause can be ruled no other way but by the Scripture Then he was commanded to be at home within 21 days and in his way he should not provoke the people by teaching nor writing He gave thanks unto Caesar and the Princes and went away Aprile 26. On May 8. a Decree was published in the name of the Emperour wherein was declared what was done with Luther both ar Rome and Worms and that he continueth obstinate in damned heresies and therefore all men should take him for such a one and after 21 dayes none defend nor lodge him but rather take and imprison him and take all the movables and immovables of all his favourers and abettours and none shall read nor have nor print any of his books but burn them c. This decree did more good unto the Emperour then harme unto the cause for soone after the Pope breaketh his league with France and receives Charles into his bosome As for the judgement of others it appeares by an epistle of Erasmus dated Basil 3 non Septemb. An. 1522. saying I was ever of this mind this tragedy can not be calmed any better way than by silence and this is the judgement of the most prudent among the Cardinals and Princes A most cruell Bull came from the Pope and it did nothing but stirre up the fire Another more cruell Edict comes from Caesar who is altogether prone that way and that restraines the tongues and penns of some but changes not their mindes Some commend his pious mind but they say his judgement followes such as the learned men do not much value So far he It is true Luther was forced to hide himself for a time but was not idle and after this Diet many did contrary unto the Edict Even in Worms aftet they had seen the constancy of Luther and his warrant they receive the preachers of the Gospell and be cause they could not have the liberty of the Churches they set up a portable pulpite and heard the preachers in many places of the town untill the year 1525. when all the priests runne away for fearin time of the rurall tumults and then the religion was set up in all the Churches In Erford began to preach John Lang George Forchem John Culschamer Peter Geldner Melchior Wedman and Justus Menius who had been priests the number of believers was so multiplied that in the year 1523. eight Churches could not contain them Briefly the like was done in Goslaria an Imperiall city of Saxony at Halberstad Hamburgh in Pomerland Liveland c. as Schultet in Annal. shewes particularly and in many of these places the preachers were killed by poison or open violence by the priests and their abetters but to their greater wo. In Low-Germany alone in the time of this Emperour more then fifty thousand persons were beheaded or drowned hanged buried
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
were instant to begin and the most part condescend to treat of doctrin and Reformation jointly so that also a Letter was sent unto the Pope craving to further the Synod and to solicite the Princes for continuing peace among themselves as also other Letters were written unto the Emperour unto the French Roman Portugal Kings and other Princes requiring them to conserve peace to send Ambassadors to secure the high-wayes and to cause their Prelats resort unto the Synod Those Letters should have been read and sealed in the ensuing congregation but they could not agree what seal to use In a word before the next Session they could agree only that they should begin with heresy and because they were informed of more prelats a coming they delay the next Session untill Aprile 8. Again the Legats send for their oft demanded instructions and they advise to begin at the controversies between them and the Lutherans concerning the holy Scriptures and the abuses brought into the Church in that matter About that time the Conference in Germany was dissolved and the Pope thought it scandalous to delay any more so he gave information to begin according to the advice but so that they be slow in the Reformation Accordingly on February 22. 1546. it was ordained to read Luthers books and frame articles concerning the Scripture to be censured by the Divines and so matter to be prepared for Decrees As for abuses every one should call to mind what he thought needfull to be Reformed and what remedy is fittest The articles of doctrine were propounded of the sufficiency of the Scriptures 2. Of the number of the books 3. of the Latin Translation 4. Of the perspicuity of the Scriptures In the first article all did agree to make Traditions Of the Scriptures equal with the Scriptures excep Antonius Marinarus a Carmelite whose discourse was called Lutheran They all agree to canonize the Apocrypha on these two they spend sixe congregations In the third article was difference between them who were ignorant of the languages and a few having a taste of Greek Frier Aloisius de Catanea did prove by authority of Jerom and Cardi. Caietan that the Hebrew edition of the old Test and the Greek of the New are the pure fountains and all Latine translations are but impure brooks and so have been accounted in all time by past The greater number said This opinion openeth a door unto Lutherans the doctrin of the Roman Church is by Popes and Divines founded upon the Latine Bible and if it be lawfull to scan whether it be rightly translated the base Grammarians shall be preferred unto the Bishops and Cardinals and the Inquisitors shall have no place if they be ignorant of Hebrew and Greek Do Isidorus Clarus a Brescian and Benedict an Abbot discourse historically of the old and later Translations and of their account at the first and how at last that which is called vulgata was patched of them both Andreas Vega a Franciscan commends that Latine but preferreth the Hebrew and Greek In the end sixe Divines were deputed to correct the Vulgata to be printed by auhority of the Councel There was no less difference concerning the expounding of Scripture some alledging the authority of Car. Caietan said The Spirit of God is tied to no age and all men should be encouraged unto the diligent and sober study of Gods Worde Others said Vnbridled spirits must be curbed or else can be no hope to see an end of the late pretences neither do the Lutherans gain upon any but such who study the Scriptures the study of Aristotle is safer and the Word of God should be kept in due reverence from it is much derogated when it is too common Dominicus Soto a Dominican said In matter of faith every one should be tied to the exposition of the Church but in manners let every one abound in his own sense so that piety and charity be preserved otherwise men may fall into inconvenients by contrariety of expositions among the antient Fathers who never required that they should be absolutely followed The opinion prevailed which held that the Scriptures are already so well expounded that there is not hope of any more good and if any man will not be content with the Antients let him not trouble the world with his whimsies The Divines had discoursed so irresolutely that the Prelats who scarcely understood the discourses and yet have the power of suffrage doubted what to say in the canons and anathema's therefore overture was found to add anathema unto the Decree concerning the number and species of the books but the other canons should have no anathema lest they accuse their own Divines They talk of many abuses and a Decree was made against the pettiest for hast because the Session was approaching There the Decrees were read and the fifth Session was appointed to be Juny 17. Five Cardinals were present and 48 Bishops and none of them saith my author remarkable for learning The canons were sent to Rome The Court after information how particulares were debated began to think they must attend the Synod more narrowly therefore the Pope sendeth moe Cardinals and admonishes the Legats that the Decrees should not be published before they be advised at Rome he admonishes also to avoid too much flowness but bewar of celerity lest there be not time to receive order from him what to propound deliberat and conclude and spend not time in points not controverted as they had done now in some undoubted points finally take heed that the Papl authority be not permitted unto disputation At that time the Pope had deposed Herman Bishop of Colein for heresy as was pretended and ordained Adolph Count of Scavenburgh into his place and he wrote unto the Emperour for this effect Charles loved not Herman for the same heresy yet fearing that he would joyn with the ptotesâ—ants would not consent Hence arose a new jealousy between the Pope and the Empetour The Protestants complain that they were condemned not only being not heard but without the Councel by the Pope alone and therefore it is needless for them to go unto Trent IV. In the first congregation the Prelats urge two points of Reformation Sess V that were propounded and left-of in the former Session The Legats would treat of original sin Because they could not agree Letters were sent to Rome and in the mean while another order was prescribed for dispatching affaires to wit there must be a congregation of Divines to treat of doctrin and Canonists must be joyned with them when they come to Reformation yet so that Prelats might be present if they please And another Congregation of Prelats to frame the Heads of doctrin and Reformation which being examined and digested according to the most common opinion should be brought unto the generall congregation and there the voice of every one being known decrees may be framed by the determination of the greater part and then