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
whom the power of binding and loosing is given by the Lord God and unto thy fore-named Vicar and Successours But if I do know that High-Priests shall do things contrary to the ancient institutions of the holy fathers then I will have no communion or society with them but rather I will forbid them if I may or else I shall dilate it faithfully unto my Apostolical Lord And if which may be far from me I shall attempt to do any thing in any way or upon any occasion against the tenour of this promise let me be found guilty of everlasting judgement and incur the punishment of Ananias and Sapphira who did presume to deceive even you in their own property and to speak falsely This tenour of Oath I Boniface a mean Bishop have subscribed with my own hand and this Oath being laid on thy most holy body have I made God being witness and judge which I do also promise to keep The Authour of Catal. test ver lib. 8. within two pages after these words sheweth out of Lib. Pontific Sabell Ennead That this Pope ordained 150. Bishops in several places whom he did ingage with the same Oath Here many particulars are remarkable I will relate a few 1. The Pope calleth himself not the Vicar of Christ but of Peter they were not as yet accustomed with that Title 2. Though the Bishops swear by God they are not ingaged unto God but unto Peter and his Vicars and the utilities of the Church 3. The Church is not called God's Church nor Christ's Church but Thy Church say they unto Peter 4. They swear by the body of Peter as by God 5. They swear to continue in the purity of the ancient and holy faith wherein they acknowledge the salvation of Christians to consist and to maintain Peter and the utilities of his Church But if that which they call Peter's Church continue not in the ancient and holy faith and only seek their own utilities what should a Bishop do in this case Certainly they should follow the holy faith wherein the salvation of Christians doth consist but this they did not as all Histories shew In his third Epistle unto the Clergy and People of Thuringia he saith We have given a command unto Boniface that he promote not unto holy Orders one who is bigamus twice married or hath not married a Virgin c. And in his eighth Epistle he expoundeth the word bigamus not him who marrieth another the former being dead but him who having many wives together when they are dead will marry two other wives Hence it appeareth that polygamy was then amongst Christians although contrary to the Word of Christ He sate almost 17. years and did die An. 731. 6. GREGORY the III. followed his Predecessour in multiplying and Novations and forgery enriching Churches and Monasteries In a Synod he did excommunicate all those who worship not images Platina saith he first brought into the Canon of the Mass the clause for relicks beginning Whose solemnities too day in the sight c. as also the offering for the dead was established by him In Catal. test ver lib. 8. is marked a forgery in the book of Councels to wit Aventinus in Annal. relateth that this Gregory in an Epistle unto the Bishops of Bavaria exhorteth That at the command of Utiio their Duke the Synod of Priests Bishops Nobles and of the Nation should be called and their true Priests should be chosen by the accord of them all and the wicked who have been convicted of any crime should be deposed the Synod should be held twice every year for the good of the people by the Danube where he pleaseth But in the third tome of Councels the Epistle saith In what place Boniface shall command you to convene in a Synod whether by Danube or in Augusta or wheresoever he shall appoint be ye ready to convene for the name of Christ to the end we may know of your meeting at his command c. Hence may be understood what credit may be given unto their records that are lately written In the same Annals is another Epistle unto Boniface wherein Gregory ordereth to give the Communion of the Body and Blood of Christ unto the leaprous if they be believing Christians but not with them who are in health He sate 10. years 7. ZACHARIAS keepeth friendship with the Lombards and received Hot and cold out of one in gift from King Luithprand the Territories of Sabineum Narnia Humana the Valley of Sutrino and all the lands that the King had taken from the Emperour about Emilia and Ravenna Blond decr 1. lib. 10. His Predecessours had a rich Bishoprick and he may be called the first Prince of all the Popes At that time he called the Lombards the Patrons of the Church but when Aistulph would have reclaimed what was said to have been given unto the See of Rome by his Ancestours Zachary called the Lombards the children of the Divel and unworthy the name of men and he inciteth the French against Aistulph As Pope Gregory the I. had forbidden the marriage of sisters-children so the Epistle of Boniface unto Zachary sheweth that Gregory the II. gave dispensation to a Noble-man in Germany to marry his Uncle's wife and the same woman had married the same man's cousin-german and had forsaken him and in his life-time had married the other Although this was authorized by the Pope yet Boniface writeth to Zachary that it was scandalous to his new converts so that Zachary gave a command to divorce them as his responsory Epistle beareth Boniface complaineth also of many disorders amongst the Priests especially on New-years evening they compass Saint Peter's Church after the same manner of the Heathens and he complaineth of women using other Pagan rites all which saith he were scandalous unto his people Zachary resolved his scruples not by God's Word but by the Romish Canons and he willeth Boniface to be instant in Reformation according to these Canons but not one word of Scripture for he indeavoureth to bring Subjects to the See of Rome and not souls to Christ His words are I rejoice of you Beloved that ye are converted with good affection unto him who affecteth you a Magistrate appointed by God and the blessed Prince of the Apostles your faith and fame is laudable because ye are wise as ye should be wise and now God cooperating your Holiness is gathered unto our society in one sheep-fold Boniface did ask him whether they might make oblations for the dead His answer is in Gratian. cap. 13. quest 2. The Church holdeth that each one may offer for their dead who were Christians and the Priest may mention them If this had been an Ordinance before Boniface could not have been ignorant of it 2. Observe that each one might offer for their dead then the offering was not the proper work of the Priest and till that time sacrifice was not offered for the dead In another Epistle unto
they have done if they had lived in the days of Domician Decius c. Avenii lib. cit who recordeth many other Synods condemning that faction As also Sigebert a Monck of Gemblac who hath continued the Epitome of Jerom and hath briefly written the History of the Church from the year 381. untill 1112 there he noteth many errors of the Popes namely That they presume to absolve Subjects from their Allegiance unto their Princes He saith of them False Prophets false Apostles and false Priests have arisen who deceive the People with a false Religion and dare advance themselves above all that is worshipped while they seek to establish their own power and dominion they have put away Christian charity and simplicity 13. When Bishops and Priests became Monarchs some Monarchs became Reformation of some Countreys Pastors as Olaus King of Norway and Steuchilus King of Sweden taught their Subjects the Word of God Herman Contractus Count of Vering infirm in body was admired in the knowledge of the Greek Arabick and Latin tongues singular in Philosophy especially Astronomy Rhetorick Poesie and Divinity Jo. Lampad in Mellifi remembreth also that some Germans were then persecuted for denying Purgatory the bodily presence of Christ in the Eucharist and the worship of Images Ecbert a Monck wrote against them and contemptuously called them Cathari or Puritans the Emperors also and the Popes made Constitutions against them The People Heneti were compelled to receive Bishops and Priests in the days of Otho I. but after his death they killed the Bishops they threw down the Churches and returned to Idolatry Henry III. restoreth the Christian Religion and erecteth Bishopricks among them Io. Pap. in Hist Convers After the death of Steven King of Hungary were sturrs there for many years in the year 1045. the Princes of the Kingdom being vexed by the severity of King Peter sent for Andrew Bela and Leventa which were of the kinâ—ed of Steven and banished into Bohem and Poland The King understanding this Plot did cause to be hanged Viâ—ca Bua and Buchna three chief men and punished others cleaving unto them other ways For this cause the Nobles convening at Canad sent for Andrew and Leventa again with solemn promises and oath to bring the Kingdom into their obedience So soon as they came all the People came unto them at Novum Castrum demanding first to permit the People to live after the ancient way of their Fathers in Paganism to kill the Bishops and Clergy to forsake Christianism and worship their Idols which was granted The chief of them Vacha began in the Castle Belos and his Son gathereth Socerers and Soothsayers by whose inchantments he purchaseth the Peoples favor Then the People threw down the Churches and killed all the Latin and Dutch Priests cruelly Likewise Andrew and Leventa levieth an Army against the Christians And four Bishops Gerard Bistrit Buld and Beneth and Zehung Count of Alba meet together in the Church of God where Gerard saith Brethren fellow Bishops and other believers here present we shall to day go with the Crown of Martyrdom unto our Lord Jesus Christ for this night I saw the Lord Jesus Christ communicating unto us the Sacrament of his body and blood After Mass they went with the King and his Army and were killed at Pesch and the King was taken and brought to Alba where he died ann 1047. Then Andrew was crowned and so soon as he was free from enemies he enacted a Law That all Hungarians should renounce Paganism under pain of death and himself did profess the faith in Christ Nevertheless the Emperor Henry went down the Danube with a great Army and besiedgeth the Castle Pesch some Hungarians in the night-time boareth all the Emperor's Ships under the water and drowned them so that the Army was weakened Naucler Gener. 35. And in Gener. 36. he shews how the Emperor sought peace and hardly obtained it for continuing peace they did agree that Solomon King Andrew's Son should marry Sophia the Emperor's Daughter But then Bela the King's Brother made a new insurrection and by help of the Polonians invades the Kingdom and prevails so that Andrew was killed and Solomon fled into Germany and Bela was crowned at Alba Immediately he calleth a Parliament for setling and ordering the Kingdom Many of the common People especially the Countrey men say unto the King Grant unto us to live after the maner of our Fathers in Paganism to put away Bishops and Priests and to retain our Tithes and to lay waste the Churches The King was amased and craves a delay for three days On the third day the chief of the multitude come for the answer At the King's command Soldiers fall upon them and then invade the multitude and when some of them were killed others cry for mercy and renounce Paganism By conferring the former part with this it appears that two things especially did hinder the Reformation of the Heathens at that time to wit They had Latin Priests who did the Service in an unknown language and they took it ill to be burthened with payment of Tithes and moreover Religion was pressed upon them by the sword In time of the wars twixt the Emperor Henry and the Saxons Mistiwoi a Prince of the Wandals did so approve himself unto D. Bernard that he did espouse unto him his Sister Before the day of marriage Tiaderik a Marquess said unto the Duke It was a base thing to give such a Lady unto a dog So soon as this was reported unto Mistiwoi he said Are we then dogs is this the reward of our trouble if we be dogs we will let them feel our madness The Wandals then renounce Christianity and profess hostility against Christians at Aldenburgh they made their sport with sixty Priests they destroy Hamburgh and the Bishop Benno escapes with his life they expel the Marquess of Brandeburgh out of all his Lands Duke Bernard levieth an Army against them and the Emperor sent aid unto him In this fight Mistiwoi was killed and the Wandals were brought into payment of their former tribute But for eighty years they were not sincere in Religion saith Al. Crantz in Saxo. li. 4. c. 34. In the days of the Emperor Conrad Mistiwoi Duke of Poland did renounce the faith and raising an Army made great havock in Germany twixt the Rivers Sala and Albe destroyed many Churches and Monasteries and killed many thousand men When he heard that the Emperor was preparing against him he returns with his spoil Loc. cit c. 36. 14. About the year 980. Theodor Bishop of Antioch besought the Emperor Of the Manichees John Zimisca to remove the Manichees who called themselves Cathari and Pavacimi into some remote place because they overspread all and infected many with their Heresies The Emperor transports many of them into Philippopolis in Thracia where Alexius Commenus Emperor in the days of Henry IV. caused dispute with them and by information did prevail with many of them
new named Peter Abbot of Cluniac wrote against him and imputeth these as errors unto him 1. Altars should be broken down 2. Sacrifices for the dead are foolishness and impieties 3. Priests and Monks should have wives rather then burn in filthiness and whoredom 4. Crosses should not be worshipped and should be removed as superstitious 5. Churches should not be so sumptuous but seeing they are not necessary should rather be cast down 6. God is but mocked with the songs that Monks and Priests do chant in the Churches 7. The forbidding of meats on certain days is but superstitious 8. We should believe onely the Canonical Scriptures and the writings of the Fathers have not the like Authority Albeit this Abbot did write bitterly against him and imputed other things unto him yet he sheweth not obscurely that wrong was done unto him and he saith Because it is not manifest unto me that he thinketh or preacheth so I will suspend my answer until I shall finde undoubted certainly I should not rashly assent unto that deceitful monster of report Ex lib. 1. Ep. 1 2. He began to preach about the year 1126. After him his disciple Henry a Monk continued preaching the same doctrine Guilerm an Abbot writing the life of Bernard lib. 3. cap 5. saith of this Henry He denied the grace of baptism unto infants he dispised the prayers and oblations for the dead the excommunications of Priests the pilgrimages of believers the sumptuous buildings of Churches the idleness of festival days the consectation of chrisme and oyl and all the Ordinances of the Church He sheweth there that the people sent for Bernard to come against him but he refused until Albericus Bishop of Ostia was sent Legate against him and he perswadeth Bernard to go with him unto Tolouse And then Bernard wrote his 240. Epistle unto Hildefonsus Count of S. Giles against this Henry and complaineth that by that mans preaching Churches were without people people without Priests Priests without reverence and Christians without Christ the Churches were accounted Synagogues Sacraments not holy things and holy days wanted solemnities men died in their sins without penance nor guarded with the holy communion He writeth against his life and calleth him an apostate because being a Monk he had returned to the lusts of the flesh as a dog to his vomit and a player at dice. It is certain as the proverb is Bernard saw not all things and howbeit he writ bitterly against him yet he commendeth him as a learned man and calleth him a wolf under a sheeps fleece he had then the shew of godliness yea and he was so reverenced that the people did follow him and though the man might be truly so blotted in his life yet we see that some errors were taxed by him and he was allowed and followed by the people for taxing these errors Debruis was burnt at Tolouse and Albericus carried Henry into Italy Their books were burnt that we can finde nothing of them but by the hands of their adversaries who may be thought to have dealt with them as the Heathens and Jews dealt with the Primitive Church that is bely them 17. Potho a Priest of Prumia wrote De statu domus Dei where are these passages Lib. 1. Liberty of will is lost and we are brought into captivity Lib. 2. With us is but one word to wit the word which was made flesh and one sacrifice which was once offered by the Mediator of the New Testament and doth make perfect for ever them who are sanctified Lib. 3. The holy Church is built on a rock and continueth in all adversities with immoveable certainty And after he hath largely rebuked the hypocrisie ambition and avarice of the Clergy he concludeth saying Seeing ambition reigneth in them how can they adorn the profession of Christ by word or works Catal. test ver lib. 14. 18. The poor men of Lions began a new Sect of Monkery as Bellarmin Of the Waldenses speaketh De Monach. cap. 4. and went to Rome to have their Religion confirmed by Pope Alexander III. but because it was mixed with sundry Heresies as he speaketh they were rejected and their Religion was condemned The History of these men is worthy of knowledge as many have written against them and others for them About the year 1150. was a rich Merchant at Lions of good reputation for wealth and prudence Peter Waldius or Waldensis so surnamed from Waldy a Village in the East borders of France afterwards called Vandra It happened on a day when the elder men of Lions were assembled that one fell down and died suddenly this spectacle gave occasion unto this Peter of thinking upon the frailty of this life and the vanity of mens cares for so brittle a thing wherefore he resolveth to be more mindeful of that eternal life First to this end he purchaseth a Bible which in those days was not forbidden yet very rare in the hands of either Laicks or Clergy and like the man desirous to buy the jewel he spent the rest of his days in seeking the water of life that which he learned he imparted it unto his family and catechised them His maner of instructing was so familiar and effectual that sundry of his neighbors were desirous to hear him he was no less willing to teach them and informed them not of private fantasies but expounded the holy Scriptures and translated some parts thereof into the French Language Ia. Thuan. ad Ann. 1550. The Priests were offended and like dogs who neither can eat hay nor suffer the oxen to eat they charged him to leave such work and put not his hand into their harvest unless he will bring worse upon himself The man cared more for conscience then their menaces and followed his course nor did the people abstain from his company Some made better progress with him then they had done before and became his colleagues in teaching others Wherefore John Arch-Bishop of Lions excommunicated him and all his followers and did confiscate all their goods So after five years they were scattered some seeking place of residence in one Countrey and some in another Wheresoever they went they purchased the praise of good conversation and by way of pity were called the poor men of Lions as indeed they were deprived of their goods and not professors of poverty as our adversaries speak of them They were also called Leonistae from the same City which by some is called Leon and they were called Insabbatati or Inzabbatati not because they kept not the holy days nor because they followed the Jewish Sabbath but from Zabata or Zabati which is an up-land shoe as Ia. Vsser de Eccles statu cap. 6. sheweth from Nic. Eimeric in par 2. direct Inquisit because upon their shoe they had a certain sign whereby they knew one another Afterwards other names were given unto them from the places of their abode as Tolosani Albigenses Caprarienses c. and from their Teachers they were
is the Councel's Of this the Pope is the cause he will not keep unity nor follow the example of Damasus who would not call into doubt what a Synod had determined As for his Epistle which he hath published unto all Believers it containeth no amendment for he saith All that the Councel layeth to his charge is false whereas he might have spoken more modestly and considered that men will not believe his word in his own cause for who may not write and speak as he pleaseth But as in antient times Leo Damasus Sixtus and other Popes did in Synods purge themselves from scandals so or far rather should Eugenius purge himself either personally or by a Proctor before the Synod and if these things were not proved against him his innocency should be cleared unto all men but if they be true they might all have been covered with due conversion and repentance and he should have followed the example of Peter who being rebuked by Paul to his face as it is written to everlasting remembrance took it in good part and commended Paul's Epistles wherein he knew that the same was contained leaving an example unto his Successors that they be not offended when any of their co-apostles say the like unto them for their good or the good of the Church In their citing of him they had no other intention but to provide for the good of the Church in extream necessity nothing can be more gracious unto us say they or is more wished by us then that he would govern the Church faithfully but he should not do all things at his pleasure contemning the Canons of holy Councels but rather as Peter teacheth he should rule and not domineer over the people and be a pattern unto others for the Roman Pope is a Minister and not a Lord of the universal Church whereas he saith The Fathers seek to abase him and to exalt themselves above him can he deny that the jurisdiction of an universal Synod is founded upon the holy Scriptures and that who pertinaciously reject the determination of such a Synod falleth into heresie neither is he abased nor is his power restrained when he is so directed that he tend not into destruction but edification Let him take heed in the fear of God lest while he indeavoreth to excuse lesser things and continueth contumacious against wholesome admonitions he fall into more grievous things He durst say The Fathers of the Councel have coutinued these seven years divorced from the Vicar of Christ and Apostolical See which is the Mother and Head of Christians but will he condemn all the Cardinals Patriarchs Bishops Emperours Kings Princes and others who personally or by others in their names have been present in the Councel or will he condemn the Church dispersed through the World and say that they are all divorced from the Mother and Head of Christians or that they all have favoured them who are separated By saying that the Synod is separated from him it appeareth that he affirmeth that he is divorced from the Synod representing the universal Church for when a member is disjoyned from the body we say not the body is separated from a member but the part from the whole So he is the Author of the pernicious Schism by calling a Councel to Ferraria against the Decrees of Constance and of this present and against his own promise which he made unto the Greeks but we thanks be unto Christ make no Schism but follow the true unity of the Church that both the Pope of Rome and all others may keep the unity of the Church and solidity of Peter which consisteth not in the will of one person who may dayly er since some Roman Popes have fallen into errours but it rather resideth in the universal Church which Christ the true Head thereof will not leave until the end c. Here the Emperour Albert interposeth his Authority and held a Diet at Nurembergh and another at Mentz in both these were Commissioners from Basil and from other Nations none was there in name of the Pope howbeit he wanted not pleaders for him The Emperour feared and favoured the Councel and sent Conrad of Windzberg a couragious man to be Protectour of the Councel In the time of that latter Diet it was debated at Basil concerning Eugenius some held that he was an Heretick some said he was a Schismatick and relapse some denied both But by the Argument of the Bishop Ebrunensis and of Thomas an Abbot of Galloway the hardest sentence prevailed that he is both an Heretick and relapsed into Schism Then the Divines wrote and published eight Conclusions which they called eight Truths to wit 1. It is the truth of Catholick Faith that a Holy and General Councel is above the Pope or any other Man 2. A General Councel being lawfully assembled cannot be dissolved nor removed nor adjournied by the Roman Pope without their own consent 3. He who contradicteth these truths is an Heretick 4. Pope Eugenius the IV. hath fought against these truths in attempting by the fulnesse of his Apostolical Power to dissolve or transfer this Councel c. In Session 27. These were sent to the Diet at Mentz and through Europe to be advised finally they were debated in the Councel the space of six days Aen. Sylv. de gestis Conc. Basil lib. 1. The Abbot Panormitan said He would not oppose these truths but he might say Eugenius is not a relapse since he hath not failed in any matter of Faith and if he hath transgressed in his sentence of dissolving the Councel he may be excused because he had done so by counsel of the Cardinals who represent the Roman Church and the Authority thereof is to be preferred unto all the World according to a singular Gloss John Segovius a famous Divine of Spain proved from Panormitan's words that Eugenius should be called an Unbeliever rather then a Believer and a member of Satan and not of Christ As for that Gloss he opposed the Authority of Jerome Orbis major est urbe The Bishop Argensis said The Pope is but a Minister of the Church Panormitan replied with chafe The Pope is Lord of the Church Then said Segovius Weigh what you say Panormitan the most honourable Title of the Pope is The Servant of the Servants which was taken from Christ's words The Rulers of Nations domineer ....... On the morrow Amadaeus Arch-Bishop of Lions and Ambassadour of France one amongst them all most eminent both in piety of life and plenty of knowledge faith Aen. Sylvius proved by many Reasons that Eugenius was an Heretick and he publickly condemned all them who had promoted him unto the Papacy Briefly In debating the three first Conclusions they proved and Sylvius reporteth their Reasons that the promises Upon this rock I will build ...... and I have prayed for thee were made unto the Church and not unto Peter alone nor unto the Pope for many Popes have erred as Marcellin offered unto
change any of their Ceremonies Then he craved the subscriptions of other Nations The Bishops of Menon and Moldoblachia consented but the Bishop of Trapezus refused And the Bishop of Iberia went away privily and before his departure he shewed unto every one of the Bishops that he had Letters from the Patriarch of Antiochia that they should not yeild to add nor diminish an Iota or the least point When he was gone the Pope thought it might help to speak with the Oratour of Iberia privately before the finall conclusion and said unto him I hear that ye are Christians and famous men loving the Church but the Roman Church is the Mother of all Churches and the Governour of it is the Successour of Saint Peter and Vicar of Christ and the universal Shepheard and Doctour of all Christians ye must therefore follow the Mother of Churches and approve what she approveth and be subject unto her high Priest that ye may receive the salvation of your souls c. The Noble-man answered By the grace of God we are Christians approving and following our own Church and our Church hath constantly maintained whatsoever she received of the Doctrine of our Lord Jesus Christ and the Traditions of the holy Apostles and the universall Synods and the most famous holy Teachers of the Church neither hath it declined in any measure from their Doctrine neither hath it added nor impaired any thing But the Church of Rome hath added and transgressed the bounds of the holy Fathers wherefore we have cut her off and departed from her in so much as we behold the purity of the Fathers and hence is she deprived of many and famous children Therefore your blessednesse should with diligence seek those whom you have lost and be reconciled and united with them and this may be easily done if you will put that addition out of the holy Creed which you may easily do since all the generation of the Latines applaud your order and judgement for they esteem you as the Successour of Saint Peter and reverence your Doctrine if then you will put away that additament not onely the Iberians but all the Nations of Christians will be subject and united unto the Roman Church truly and will acknowledge her and thee also as a true disciple of Christ and the prime Sucessour of St. Peter and they all will follow thee with sincere love then shalt thou be the prime Pope and Father of many Christians and then shall be one Shepheard and all shall be one Flock under thee The Pope was confident to have gained this Iberian as a rude and unlearned man but when he heard these words he spake no more The same Iberian went with my Authour to hear a Sermon that was preached before the Pope and then he said unto the other I heard him often name Aristole but I desire to hear of Peter Paul Basile Gregory Chrysostom and such others but what have we to do with Aristotle Aristotle and with some kinde of pity he scorned the Preachers gesture and noddings but more them who would seek union with such Doctours On June 4. the Emperour shewed the subscriptions unto the Pope and hoped that he had given all satisfaction but the Pope said If now ye be brought into acknowledgement of this truth I am glad of it and I wish that your Fathers had been partakers of the same but all this is not sufficient to make up the union there be other differences between us and those must also be amended The Emperour thought this strange and when the Patriarch who had given order to pack up his baggege thinking that all was done heard of the Pope's words he was amazed and June 10. sitting at supper he died and so neither returned home nor saw the Decreet of union which afterwards was penned Some days before his death he sent for some of the dissenters and said The Pope hath promised to pay the money that he oweth us for these five moneths and an half and to send us home in six Ships and the Venetians will send Convoys with us and he hath promised to send twenty Ships in March for any service that our Emperour will imploy them unto this work will be to the great advantage of our Nation and of the Christian World and since all these things have succeeded so happily do not withdraw your consent any more c. Because they did refuse alledging that their conscience and danger of their souls was more dear unto them then all the World he said Behold ye do that I shall never see my Countrey for if my dearest friends be not with me I shall never return I speak unto you as a father and a friend if ye will obey me it shall go well and if not the Synod will take notice of it and will not let you go but will do unto you as ye deserve They answered We are ready to suffer whatsoever the Synod will decern against us After the Patriarch's death the Emperour had all the burthen and dealt with the advice of three onely to wit the Bishops of Russia and Nice and his Secretary The Cardinals went unto him often and importuned him to consent unto other three particulars to be contained in the Decree of union to wit 1. That both the Churches may retaine their own custome of the bread whether leavened or unleavened 2. Concerning Purgatory 3. Concerning the Primacy of the Pope The Emperour consented unto these without the knowledge of any Greek but of those three The Latines did much press the Emperour to take away a Prayer out of the Liturgy concerning the unbloody Sacrifice for they said The bread and wine are consecrated by the words of the Lord Take eat this is my body and therefore to pray after the saying of these words is as if the blessing of the Lord were not sufficient to consecrate the Sacrament Here was much debate at last the Emperour said If ye will believe truth the antient Fathers and all the Eastern Churches have kept this custome as it is in our Books Cardinal Julian said Can your Majesty swear that your Books have not been changed since the days of the Fathers and if you cannot how shall we believe them The Pope also required the Emperour to cause all the Greeks to assemble into his Palace and there he did upbraid them that they wasted so much time and would conclude nothing But neither the Emperour nor other Greeks would yeild in this head but the Bishops of Russia and Nice Then was great debate concerning the form of the Decree in whose name it should be framed the Emperour would have it in his name as the Decrees of universal Synods were wont to be but the Pope would have it in his name after long contention the Emperour must yeild Then the Pope would have them to chuse a Patriarch either an Italian or a Greek The Emperour seeing that the Pope would never make an end if his demands were
most gracious Lords There he calleth himself the unworthy servant of his Godliness and he shews the iniquity of an Imperial Ordinance in his judgement and he concludes thus I being obedient unto your command have caused the same law to be published through divers parts of the land and because the law is not consonant unto the Almighty God behold I have told it unto our most gracious Lords by the page of our suggestion therefore in both I have payed what I should who have given unto the Emperour obedience and have not been silent for God so far as I know The Jesuit saith that he did write in such manner partly in humility and partly in necessity because the Emperour had then the Temporal Authority in Rome and the Pope had need to be defended from the Lombards and the Emperour being far off did entrust him with many things and the Bishop ought to give account of such things But the foresaid Ordinance was of a purpose Ecclesiastical And lib. 4. c. 34. he complains that Maximus was admitted Bishop of Salona without consent of him or his Nuntio and nevertheless when he had received from the Emperour a command he had loosed his sentence of Excommunication as if Maximus had been ordeined by his order And li. 9. Ep. 41. he saith if John Bishop of Justiniana will not dismiss his charge the most godly Emperour may cause to choose another seeing what he commandeth to do is in his power as he knows so may he provide only he craves that the Emperour would not cause him to meddle with such a Deposition Here I do not intend to inquire the causes and equity of things but to shew what was done and we see the Pope subject unto the Emperour but wait a space and we shall see the Emperour subject unto the Pope Is not this a novation Acts of a Patriarch Behold what power the Bishops of Rome did exerce within his Patriarchal When Constantius Bishop of Millain died he sent word by his Clark Pantaleon unto the City that they should chuse a Deacon Deus dedit to be Bishop and cause him to be consecrated lib. 9. indict 4. Ep. 21. He gave charge to Passius Bishop of Firma that he should chuse Opportunus to be Pastor if he be able lib. 10. ind 5. Ep. 13. He commandeth under the censure of Excommunication all the Bishops of Dalmatia that they ordain not any Bishop in Salona without his consent lib. ind 12. Ep. 16. He did also draw the causes of arch-Arch-Bishops unto Rome as when Severus Bishop of Aquileia had been accused of heresie and restored and after was accused again he summoneth him according to the command of the most Christian Emperour to appear in St. Peters that there in a lawfull Synod his cause may be judged lib. 1. Ep. 16. He chargeth Natalis Bishop of Salonitan that seeing the cause of Honoratus Arch-Deacon seems to have been decided with contention in that Synod and they had ordained him against his will to exerce the Office of a Priest and removed him as unworthy the Office of a Deacon to restore the Arch-Deacon and if any scandal shall arise thereupon he willeth that both the Arch-Deacon shall be cited to appear before him and also the Bishop should direct some person for him that the cause may be examined Ib. Ep. 19. When Maximus was ordained Bishop of Salona contrary to his order now named he commandeth him to humble himself and hasten to appear before him without any excuse lib. 5. indict 14. Ep. 25. Out of the next Epistle it appears that Maximus did not obey and the Clergy and Rulers did assist him wherefore the Pope did write unto them to cause Maximus to come and appear and he promised that he would judge the cause uprightly He drew civil things to his power as lib. 8. ind 3. Ep. 6. he ordered Savinus a Sub-Deacon to cause Maria to pay unto Stopaulus and Marcellus what her father had left unto them by Testament In lib. 11. ind 6. Ep. 54. among other directions that he gave unto John going into Spain he The Bishop had power in civil things from or by the Civil Law telleth him how the Emperour Justinian had ordained that if any had an action against a Clark or Monk or Deacon he should first go unto the Bishop of the place and there the cause to be decided and if both parties did not rest contented the Judge of the place should put the sentence in execution This instance shews that the Bishops had their power in civil things by the Laws of the Empire At that time the Bishop of Rome had Revenues from other Churches and lib. 10. Ep. 47. he bids his Clark Pantaleon to bring unto him the silver which is left by the Clergy or people that he might see the mony of the Churches which the people and clergy have safely kept And in the 50. Epistle he gives order unto John Bishop of Siracuse concerning his Revenues paied there and in Panormitan Pelagius the I. mad an Act that all Metropolitans within his jurisdiction should within three months after their Consecration as they speak ask a Palle Pallium or a Bishops Coat from Rome Gratian. dist 100. cap. 1 2. it seems that they did not regard the Palles therefore Gregory obtrudes the Palles upon them and would have the Metropolitans to accept them but would suffer nothing to be taken for them li. 4. Ep. 51 56. He made a new form of Service which The first Mass at Rome they call the Masse and did add many Ceremonies that were not in use before so that Platina saith the whole institution of the Mass was invented by him Onuphrius saith that Platina comes short in describing of his inventions He first did ordain the Stations and the great Letany that is upon occasion The first Stations of a great inundation in Rome he appointed that on the 25. of April yearly the people should resort to certain Churches and if they please to confess their sins they may receive forgiveness Pol. Verg. de inven rer lib. 8. cap. 1. which custom still remains but now upon necessity whereas he said if they please Nor in that order makes he mention of indulgences albeit some of his Sermons be extant that he delivered upon these days Rabanus de institut cler lib. 2. cap. 18. expounds these Stations to be the Fast on Wednesday and Friday He ordained the Lent to begin on Ash-wednesday and the Ceremonies thereof Po. Verg. lo. ci lib. 6. cap. 3. and lest the people were detained too long from dinner he ordained that Matins be closed before nine a clock 2. SABINIAN was at Constantinople when Gregory died and was advanced into his Seat by Phocas When he came to Rome there was great dearth and the poor people besought him to follow the alms-deeds of Gregory he answered Gregory hunting after a popular applause had wasted the patrimony of the Church
the Church In the mean time Pipin dieth and his sons Charls and Carloman governed both their own part of the Kingdom with small kindness nevertheless they sent 12. Bishops out of France and Germany Behold what a Reformation He annulleth the election of Constantine he causeth him to be whipped and picked out his eyes he annulleth all his Consecrations and other Acts he censureth the Synod at Constantinople and ordained that images should be worshipped by all Christians with great affection and honour and he accursed the Greeks if they did not restore due honour unto images because if Princes may let up their statues in Towns and it be not lawfull to set up the images of God and his Saints their condition were inferiour to Princes After the Synod he practiseth against the Emperour as is touched Many of his Epistles are extant unto Charls and Carloman In one he craveth to be witness of the Baptism of Carloman's son as his Predecessours had been to King Pipin In another he disswadeth Charls from alliance with the Lombards as a faithless and base Nation he adjureth him to obey his exhortation and if he will not he assureth him in the name of his Lord blessed Peter that he should be excommunicated be separated from God and be punished with everlasting fire But if he will obey he should deserve the reward of eternal joy with the Saints of God In all his Epistles is not any mention of Christ By these Letters he perswadeth Charls to put away his wife Bertha the sister of Desiderius after they had cohabited one year he did fear if the alliance had continued Desiderius might pull his wings He sate 7. years 12. HADRIAN or Adrian the I. would be more forward in maintaining Letters of the Pope unto Irene images and did write in defence of them calling them Lay-mens books In a Letter to Irene and Constantine he saith Ye will rest in and imbrace the tradition of the orthodox faith of the Church of blessed Peter and Paul Princes of the Apostles as it hath been done by the former Emperours who with all their hearts did love his Vicar For they shall be defenders of your Kingdom and make all barbarous Nations subject unto your feet that wheresoever ye go they shall make you victorious Seeing they are Princes of the Apostles who have begun the catholick and orthodox faith have by their writings as Enacted Laws commanded their faith to be observed by all who were to succeed in their seats and so our Church both worshippeth their holy figures and our Temples are adorned with their worshipfull images untill this day Observe 1. That Peter and Paul are conjoined and coequal 2. The Pope is the Vicar of Peter and Paul and not of Christ 3. He speaketh of the protection of Peter and Paul and not of God 4. He saith the Apostles were the beginners of the Catholick faith and he calleth it their faith no word here of faith in God and Christ 5. He saith All who succeed in the seats of the Apostles are commanded to observe their faith But the Popes of following ages have not observed the faith which Peter and Paul have left in their writings Ro. Barns in Adrian the I. saith All the care of the Popes then was on stones or in building Churches or in making images or in enriching the Church or in excommunicating Princes and in such toies but in their own ministry they were seldom or never occupied In Catal. test ver lib. 8. is made mention of 44. Epistles written by him unto King Charls In one he complaineth of Arechis Duke of Benevento And unto King Charls that after Charls had returned from Capua he had sent unto the Emperour and had sought his aid and the honour of Patriciatus and therefore he craved the King's aid for advancing the Church In the 3. He thanketh him that he had given Rosellae Populanium and Benevento unto Saint Peter he complaineth of their untowardness and of the enterprise of the Greeks against whom he craveth that Charls would have his Army in readiness In the 5. he intreateth his aid against the Venetians who had taken Ravenna In the 8. he thanketh him for a Cross sent unto him and sheweth that he prayeth continually for him and for his father of blessed memory he intreateth him to cause them to restore the Territories of Rosellae Populonium and Benevento and promiseth him reward from Saint Peter Although Charls when he had taken these Cities from the right owner gave thew to the Pope yet he quitteth not his superiority as is manifest in the 23. Epistle wherein Adrian sheweth that the Greek Ambassadors had consulted with the Relict of Duke Arechis to take the Dukedom of Benevento from Charls and therefore he adviseth him to provide for his own security and for the See of Rome In the 9. he answereth unto a question propounded by Charls What should be done to some Saxons who were relapse into Paganism after long pennance they may be received In the 11. he exhorteth Bishops and Priests to put on not temporal but spiritual Armour that is they should wait on fasting and praying Mark that as yet Bishops had not begun to fight Battels but they perswaded Princes to fight for them and at that time when some Bishops would have taken Arms the Pope did disswade them In the same Epistle he saith the dream of John a Monk was false wherein he was told that the Church of Rome had erred from the faith Note In the 29 30 and 31. he complaineth that Leo Bishop of Ravenna would not perform due obedience unto Saint Peter that under the name of Charls had taken sundry things from Saint Peter and had attempted to take Pentapolis which King Pipin had given to the See of Rome he sheweth that Pope Stephen once deposed Sergius Bishop of Ravenna for his disobedience and in the end he intreateth him to cause Leo to give him obedience and to make the Exarchate likewise subject All the other Epistles are of this stamp for inriching and advancing the Church and to expel the Greeks with their adherents out of Italy commending the worship of images and setting up Peter in the room of Christ for he expoundeth Peter saying Behold I am with you untill the end and he calleth Peter the intercessour the protectour and rewarder and he commandeth that prayers be made in the name of Peter This Adrian in an Epistle unto the Spaniards calleth the Roman Church Head of all Churches and who separateth from her saith he separateth from the Christian faith He is said to be Author of that Decree in Gratian. caus 25. quest 1. Generali By a general Decree we ordain that it shall be an execrable anathema and he shall be guilty before God for ever as a transgressour of the Catholick faith whosoever King or Bishop or Potentate that shal from henceforth permit the censure of the Roman Bishops to be violated in any thing
Peter's image and immediately his head became sore and when he was bidden to draw out the nail again he did so and became whole Many such fables were then preached Whatsoever was the zeal of King Charls bad was the success of his putting the sword into the hands of Bishops as Lullus Bishop of Ments was a Warriour unto Charls Megengard Bishop of Herbipolis was called Duke of Franconia and when he went to Mass he had a drawn sword carried before him Charls gave unto Herinbert Bishop of Minden a Guard of Souldiers against his enemies Wherefore Alb. Crantz in Metropol prooem saith Charls not God gave to Bishops the sword to still and punish stubborn Rebels Luder Ep. Monasten carried in his badge a sword and a Shepheards club Anepos a Bishop was Commander of the French Army against Vilian in Suevia Yea Bishops took up Arms against Bishops as Calistus Bishop of Aquileia against Amator Bishop of Friali Many Synodal Acts were made against this and Pope Zachary writing to several of France and Germany saith Though we walk in the flesh yet we should not walk according to the flesh and the Weapons of our Warfare are not carnal but spiritual and therefore it is not lawfull that Priests or Pastours do bear Arms. And the same Pope in another Epistle to Boniface requireth him to depose all Bishops and Priests who had defiled their bodies with blood either of Pagans or Christians Concil tom 2. And Carloman in his Laws None who hath entred into Orders should bear Weapons and in the Councel held at his command An. 742. We discharge all the Ministers of God from bearing Armour from fighting from going against an enemy or into an Army 2. Concerning the Election of Bishops the words of Pol. Vergil de invent The Election of Bishops rer lib. 4. cap. 2. are From the beginning the Election of Bishops Priests and Deacons was in the power of the Apostles and then of the Priests of the Cities not without the suffrage of the people and judgement of adjacent Bishops as Cyprian testifieth in many places especially in Epist ad Felic Presbyt that this custom continued a long time This creation of Bishops was turned into another form by Boniface the III. he decreed That they should be chosen by the people and society of the Priests the Prince of the place not resisting and the Roman High-Priest consenting with these words We will and command But this Decree went soon out of use all these things declining to worse So far he Now for the Election in this Century the words of Waltram Bishop of Naumburg about the year 1100. are remarkable Gregory the I. writ unto Theodoric Theodobert and Brunichild King and Queen of Austria that they should invest Bishops without simony Long before the Decree of Pope Hadrian the Kings who were anointed and Majors of the King's house had the authority of investing Bishops as Dagobert Sigebert Theodoric Childeric Pipin invested these Bishops Remaclus Amandus Audamarus Antpert and others The like is read of the Bishops of Spain England Hungary how of an old custom Bishops entred by their Kings untill these daies saith he Ph. Morn in Myster Pope Zachary in an Ppistle to Boniface teacheth the same that Priests and Monks received their places in Churches and Monasteries from Magister Aulae in France as is before in Adrian the I. neer the end Also one having received a Bishoprick from King Charls and coming before him casteth himself off his horse with nimble agility to him said Charls So far as I can see thou art a good horse-man leave thy benefice unto some weaker man I have need of thee for another service Gratian. is clear in this point Dist 63. is an Epistle of Pope Leo the IV. to the Emperours Lotharius and Lewis saying The Church of Reate for a long time hath been destitute of Pastoral care it is expedient that it be helped by the arm of your excellence wherefore the word of salutation being permitted we intreat your meekness that it would please you to give that Church unto Colonus an humble Deacon that he having your licence thereunto we may consecrate him Bishop But if it please you that another be sent thither let it please your Majesty to give him Tusculum which is also vacant And a little before in the same Disti Nicolaus Pope unto Lotharius King Understand that it is reported unto us that whosoever is advanced unto a Bishoprick in your Kingdom ye let none be chosen but who you please therefore by Apostolical authority with obtestation of God's judgement we injoin thee that thou suffer none to be chosen untill our Apostleship be advertized Here he is loftier then the former yet he craveth to be acknowledged only in two Bishopricks neither denieth the King's interest But afterwards Pope Gregory the VII ordained That no Priest should take a Bishoprick from a Lay-man as followeth if he did he should lose it and be excommunicated Gratian. cap. 17. qu. 7. can Siquis deinceps cap. quoniam 3. We have heard how busie Popes and Monks were to draw all the world under the obedience of the Roman See and now they boast of their supremacy The power of the Bishop of Rome was never so great as the Papishes do boast throughout all ages But it is certain that the Title of Supremacy was not given unto the Bishop of Rome before the year 606. It is true when the Emperours left Rome and did dwell at Millain Ravenna or Constantinople the Bishop of Rome sought to exalt himself but his pastoral honour was layed in the dust when the Goths dwelt at Rome then the Bishops of Ravenna and Constantinople strove for the first place as if the Bishop of Rome had been out of the World but they were deceived For Bishop Zosimus did claim more power then any of his Predecessours had or did claim He sent Faustinus Philippus and Asellus to the sixth Councel at Carthage in favour of Apiarius a Priest who fled to Rome for aid against Dioecesan Urban who had deposed him for lewdness Amongst other things Zosimus gave them in charge to claim this prerogative that if any Bishop were accused or deposed and appealed unto Rome the Bishop of Rome might either write to the next Province to determine the matter or send one from his side to represent his person and sit in judgement with the Bishops there and for proof he citeth in writing under his hand a Canon of the Councel at Nice The Bishops assembling out of all Affrick to the number of 217. and finding no such Canon in their books Greek nor Latine direct their answer to Bishop Boniface the I. refusing to restore Apianus and concerning Appeals to Rome they would suffer that to be silent for a while till they could get the Canons of the Nicene Councel And they did write unto the Patriarchs of Alexandria Constantinople and Antioch for true Copies of the Nicene Councel which when
they had received and seeing their own Copies agree word for word with them first by their Decree they deny all Appeals to Rome and then by their Letters they charge the Bishop of Rome with ambition and forgery writing thus Our due salutations remembred we intreat and earnestly pray you that hereafter you would not so lightly give audience to those that come from hence unto you neither receive any more such to the communion whom we excommunicate because your Reverence shal easily perceive that order taken by the Nicene Councel For if there appear a proviso for inferiour Clarks and Lay-men how much more ought the Synod to have the same observed in Bishops who being excommunicated in their own Province they should not be suddenly or unduly restored to the communion by your Holiness And likewise your Holiness must repel all wicked refuges of Priests and other Clergy-men as becometh you for by determination of the Fathers is this derogated from the Churches of Affrica also the Nicene Canons do most evidently commit both inferiour Clergy-men and the Bishops themselves to their own Metropolitans No doubt they most wisely and rightly provide that all matters should be ended in the places where they first did arise nor shall the grace of the Holy Ghost be wanting to any Province by which equity may be gravely weighed and stoutly followed by the Presbyters of Christ especially whereas every man hath liberty if he mislike the judgement of those that hear his cause to the Councels of his own Province or to a general Councel Or how shall the judgement over the Sea meaning at Rome be good whereto the necessary persons of the witnesses either for sex or age or several other impediments cannot be brought For that any should be sent from your Holiness side we find decreed by no Synod of the Fathers That which you send hither by Faustin as a part of the Nicene Councel in the truer Copies which we have received from holy Cyril Bishop of Alexandria and reverend Atticus Bishop of Constantinople taken out of the Originals themselves which also we sent unto Boniface your Predecessour in them we say we could find no such thing and as for your Agents or Messengers send them not grant them not at every ones request lest we seem to bring the smoky pride of the World into the Church of Christ which proposeth the light of simplicity and humility unto those that desire to see God c. Here many waies do they withstand the Bishop of Rome the Appeals which Zosimus claimed by the Councel at Nice they confute by the same Councel and with other pithy reasons the Legates à latere they reject as never spoken of in any Councel Running to Rome they call a wicked refuge and sending Messengers from Rome they call a smoky pride of the World the corrupting the of Nicene Canons they disprove by true and authentick copies and Apiarius whom the Bishop of Rome had restored twice unto the Communion they utterly banished from the Church of Christ and not content therewith they set down a rule that if thereafter any Priest shall appeal to Rome no man in Affrica should receive him to the Communion Each one may judge what these would have done if Zosimus had claimed to be the head of the Universal Church or Vicar general of Christ supream and infallible judge of all men and matters Ecclesiastical and that not by consent of a Synod but by grant from Christ After this Eulalius Bishop of Carthage did submit himself unto Boniface the II. but he was the first and last condemning all his Predecessours and he had no Successour therein who would submit Lib. Pontific in Leo the II. sheweth that the Affrican Church was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or heads to themselves Then who ever heard that the Abyssines or Church of South Affrica was under the Bishop of Rome Thracia and the Greeks would never acknowledge the Church of Rome in way of superiority except a short time when the Latines were Lords of Constantinople When the Pope conspired with France against their Emperour the Greeks did write unto Pope Leo Because you have withdrawn your selves therefore we withdraw our selves from you And this withdrawing was not from subjection but from unity as is manifest by their matual withdrawing Catal. test ver lib. 8. ex Ranulp polychro lib. 5. cap. 28. Only the Emperour Michael did submit his Kingdom unto Pope Adrian and the same Michael did again cast off the same Adrian and expelled all the Latine Priests out of his Dominions Platin. in Adrian the II. Armenia Palestina and Syria were never subject unto any forraign Bishop untill Godifred conquered Jerusalem an 1099. And many other Provinces of Asia did never submit unto the Pope and till this day are many Christians in Asia who though they be subject unto the Turk and other Princes yet continue in the same faith or doctrine and for the most part have succession of Bishops from their first Reformation and were never subject to any forraign man in spiritual things As for the Western part as it was called of Europe something hath been spoken and moreover Egila a Spanish Bishop sent Saranus a Deacon and Victorine a Clark unto Pope Adrian the I. to ask his counsel in some questions The Pope returned answer That he was willing to correspond if he would submit unto the See of Rome and especially if he would oppose those who did despise the fasting on Friday and Satturday as appeareth saith Catal. test ver lib. 8. by the Epistle of Adrian to Egila But he would not accept these conditions therefore in another Epistle unto the Bishops in Spain the Pope did accuse Egila that he followed the errours of Vincentius and was contrary unto the Catholick discipline Neither in all the Councels that were in these Centuries within Spain is any mention of dependance upon the Pope Behold then Spain was not subject in these daies unto the See of Rome And generally what was the estate of Europe at that time and afterwards is most plain from the Oration of Arnulph Bishop of Orleance in the Councel at Rhemes An. 992. as followeth in the own place Also Blondus de restaurat Romae lib. 3. speaking of the jurisdiction of Rome in his time could say Almost all Europe sendeth greater or at least as great Tribute unto Rome now as of old where his boast is bounded within Europe and with an almost And Bellarmin de Ro. Pont. lib. 3. cap. 21. saith When Antichrist as ye will speaking of the Pope unto the Protestants began to reign the See of Rome lost almost all Affrick the greatest part of Asia and all Greece and in our time saith he wherein ye cry that Antichrist rageth most all things have fallen so prosperously that he hath lost the greatest part of Germany all Sweden Gothland Norway Denmark a good part of England France Swisserland Bohemia and Hungary and therefore saith he if to wax
This Act is to be expounded by another following in the Councel at Cabilon And the Fathers protest that if it seem they have passed bounds in admonishing his clemency the Act be amended Ca. 8. We will that Bishops have power to provide rule govern and dispense Spiritual and Ecclesiastical things according to the authority of Canons and that Laicks be obedient unto Bishops in their ministry to rule the Churches of God to defend widows and fatherless And that Bishops should consent unto Counts and Judges to do justice and that just Laws be not corrupted by lies false witness false oaths or rewards Ca. 10. We decree that there be a distinction between them which are said to have left the World and them who yet follow it It is therefore provided by a Law of the Fathers that who are separated from the secular life should abstain from worldly pleasures as that they be not present at games nor unhonest and filthy bankets Jerom ad Nepotian saith We should love the houses of all Christians as our own but so that they may know us rather for comforters in their griefs then feasters in their joviality let them not be Usurers nor seekers of filthy gain nor exerce any fraud let them fly the love of money as the mother of many evils let them leave secular offices and affairs let them not ascend the steps of honour ambitiously let them not take gifts for the benefits of Divine medicine beware of guile and oaths fly envy hatred and back-biting nor walk with wandring eys with unstable and wanton tongues or proud carriage but let them shew forth the shamefacedness of their minds in simple habit and conversation let them altogether abhor the filthiness of words as well as of deeds eschue the frequent visitations of widows and virgins and no way haunt the houses of women let them indeavour alwaies to keep the chastity of an undefiled body giving due obedience unto their Superiours Lastly let them be diligent in teaching and reading in Hymns and Psalms continually They who give themselves to be servants in God's worship should be such that all that while they study to knowledge they may administer doctrine unto the people Ca. 11. Abbots and Monks are ordained to conform their lives unto the rule of Benedict even as they have promised Ca. 12. Monks are forbidden to go out of their Monasteries unless upon necessity and with leave of their Abbot Ca. 16. To leave the world is to resist the pleasures of the world as Paul saith Who use the World as if they used it not Ca. 17. We who have left the World should wholly observe this that we have spiritual armour and forsake secular armour nor may we stay the Laity from bearing weapons because it is an old custom Ca. 24. We ordain that fasting be kept four times a year by all men that is the first week of March and all should come unto the Church on the fourth sixth and Sabboth daies the second week of June on the same daies and let all fast untill the ninth hour or third hour after noon likewise the third week of September and the whole week before Christ's nativity Ca. 35. If any shall proudly contemn the Fasts and will not keep them with other Christians it is ordained in the Gangrene Councel that he shall be accursed untill he profess amendment Ca. 38. We command that Tithes be alwaies payed which God hath commanded to be given unto him lest if any one hold from God his due God take away his necessaries from him for his sin Ca. 44. Let the people be alwaies admonished to make their Oblations in the Church for this is a soverain remedy for their own souls and the souls of theirs Ca. 45. Let Priests admonish the people alwaies to learn their Creed which is the sum of faith and the Lord's prayer and we will that they be condignly censured which contemn to learn these two and therefore they should send their children unto a School or Monastery or to a Priest that they may learn the Catholick faith and the Lord's prayer that they may be able to teach others at home and who cannot otherwise let him learn them in his own language 2. In the Councel at Worms is first a Confession of faith which is a plain and sound exposition of the Creed of the Apostles and no mention in it of Christ's descending into Hell Ca. 1. None should presume to make chrism but the Bishop Ca. 4. Let no Church be consecrated untill the Bishop receive the gift of the Church confirmed by Charter and sufficient means for him who shall serve in it Ca. 8. Of the Revenues of the Church and Offerings of the Beleevers let four portions be made one for the Bishop another to the Clarks for their service a third for the poor and strangers and the fourth to be kept for the Fabrick of the Church Ca. 10. All Clarks are forbidden to lie with their wives upon pain of deposition Ca. 17. Let no Bishop Priest nor Deacon have Dogs for hunting nor Hawks Ca. 25. Let Pennance be injoined unto Penitents at the pleasure of the Priests according to the difference of faults and quality of time persons places age sighs and affection of offenders Ca. 32. All Christians are forbidden to marry any of their kindred so far as can be known Ca. 35. Women who cause themselves to make abortion should without all doubt be punished as murtherers but who in their sleep do smother their babes we should judge more easily of them because they have fallen into this mischance unwillingly Ca. 41. Who continue in malice and envy after they are admonished by the Priest should be excommunicated Ca. 51. Unto each Church a manse should be given free from all service and the Priests should give no service but Ecclesiastical for Tithes for the peoples oblations alterages Church-yards but if they have any other thing let them pay dues unto their Superiours Ca. 51. When means may be had at the sight of the Bishop let every Church have their own Presbyter Ca. 52. If a Church be new built in a Village let the Tithes of that Village be payed unto that Church Ca. 61. When witnesses cannot be had to testifie of the certainty that an Infant was baptized nor themselves can shew that they were baptized without all scruple they may be baptized Our neighbours the Mores advise us to do so because they redeem many such from the Barbarians 3. In the first words of the Councel at Rhemes An. 815 it is said expressly This is assembled by the Emperour after the manner of ancient Emperours Here the Epistles and Gospels were read for information of Deacons Ca. 6. The Missals were examined for information of Priests Ca. 9. The rules of Benedict were read for reformation of Monks Ca. 10. Liber Pastorales of Gregory was read for reformation of Pastours Ca. 11. Divers Sentences of several Fathers were read that both Prelates
estrange from himself Christ who is life and salvation Lib. 12. cap. 1. The interposition of lots is the manifest commendation of God's grace for as when a lot discerns deliberation of men is idle and neither of the parties looks unto himself but awaits the trial of lot so in us all who are the children of wrath .... it is not considered who would come forth but whom the mercy of God would deliver ... Nor in saying so do we destroy man's free-will for man hath liberty if he be helped from heaven otherwise it is nothing if it be destitute of grace for the Lord saith Without me ye can do nothing ..... Man hath nothing that he hath not received for in all things the mercy of God preveneth us for we knew him not when he was working our salvation in the midst of the earth Lib. 17. cap. 5. The suffering of Christ is preached unto the end of the World by the Teachers of the people that salvation may be unto the Nations by remembring it and as the woman which had the flux of blood was healed by touching the hem of his garment so the Church by remembring his Passion which is let down from the corporal presence of Christ unto us obtains eternal salvation Ibid. The Holy Scripture is unto us a well furnished Table and spiritual cordial given unto us to comfort our heart-qualms against our enemies Lib. 20. cap. 1 Who is he which can do all that the Lord commandeth we have not that blessedness nor are of that worth that we can obey him in all for none on earth is free of sin nor can any living be justified in his sight Ibid. No man is worthy to ascend into heaven unless he be purged from his sins sin looketh for hell rather than for heaven and deserves death not life torments not glory the Paschal Lamb could not take away these but he could take it away of whom it is said Behold the Lamb of God which takes ... Catal. test ver lib. 11. 5. Gerard Bishop of Laureacen or Laurisheimen did accuse the Bishops A complaint against the Bishops of Bavier before Pope Leo the VII for several crimes wherewith they had not only stained their lives but undone the Churches of Christ The Pope writ unto Elilulph Juvavien Eisingrin Regmoburgen Lambert Fruxinen Visund Sabonen and other Bishops of Bavaria First he laieth to their charge their slackness as he had heard it of Gerard then he rebuketh them that they do flatter Princes and Magistrates they did wink at the faults of the wealthy they corrupt godliness defile religion they do prophane holy Philosophy and disturb Christian peace that by authority of Bishops which were dumb dogs not able to bark and blind watch-men Christians do deceive one another and the weakest were oppressed .... by magnificent buildings out of measure and luxurious feastings they did not carry themselves as becomes the Shepheards of Christ's flock The disease must be most dangerous which is spread from the head c. Here is a complaint against Bishops and a warning of them but no mention of reformation Catal. test ver lib. 11. ex Aventin 6. Otho the Great was more active for as it is written above he called A reformation necessary and intended but upon sinistrous grounds the Pope to an account and when he heard of the multitude and dissoluteness oâ— Monks he did judge it more expedient that they be few and good than many and idle or hurtfull Alb. Crantz in Saxon. lib. 3. cap. 22. saith that he had much to do with them and that this began at the Bishops being miscontent that Abbots were in so great favour with the Emperour Nevertheless this example sheweth what was the condition of those times and what should be done But after that time multitudes of new orders came up as followeth but few Otho 's for many ages he caused many to lay off their hoods and to live a secular life but the Popes were more desirous that many idle men were depending on them then that any should say unto them What doest thou and Emperours and Kings had more power at that time which their posterity did suffer to be possessed by Bishops and Popes 7. Smaragdus Abbot of the Benedictines of Saint Michael in Britany of France about the year 980. writ Commentaries on the New-Testament On Ioh. 3. How is the Son of Man said to have descended from Heaven or to be in Heaven even when he was speaking on earth the flesh of Christ came not down from Heaven nor was in Heaven before the time of his ascending but because the person of Christ is one consisting in two natures and therefore the Son of Man is rightly said both to have descended from Heaven and also before his Passion to have been in Heaven because what he could not in his human nature that he did in the Son of God by whom it was assumed But this also may be asked how is it said None ascends into Heaven but he who came from Heaven seeing all the Elect do truly confide that they shall ascend into Heaven as the Lord hath promised Where I am there shall my servant be also Clear reason untieth this knot because the Mediatour of God and Man the Man Christ Jesus is the head of all the Elect and all the Elect are the members of the same head as the Apostle saith He gave him to be the head over the whole Church .... therefore none ascends into Heaven but Christ in his body which is his Church .... Whosoever desireth to ascend into Heaven must conjoin himself by true unity of faith and love unto him which came down from Heaven and is in Heaven giving to understand that we can ascend into Heaven no other way but only by him which came down from Heaven as he saith elsewhere No man comes unto the Father but by me On Cap. 11 If faith be in us Christ is in us therefore if thy faith be on Christ Christ is in thy heart On Cap. 10 He is an hireling who hath the place of a Shepheard but seeks not the gain of souls who hunteth after earthly wealth rejoiceth in the honour of preferment and delighteth in reverence given him by men On Act. Cap. 10 He rose from the death and went up on high and he alone makes request in Heaven for us he doth with the Father what he sought of the Father because he is Mediatour and Creatour Mediatour to pray and Creatour to give On Rom. cap. 1. The same is the predestination of the Saints as it was most apparent in the Saint of Saints which none can deny if he understand the Oracles of truth for we see that the Lord of glory as he was man was predestinate ... and therefore as he only was predestinate to be our head so many are predestinate to be his members and God calleth them which are predestinate his children that he may make them members of his
Amelphis John or Gregory VI. Because Satan could not openly persecute Christ by Pagans he craftily intends to subvert the name of Christ by a false Monk under shew of Religion but albeit God permit such things to be done our sins so deserving yet the time of recompense is at hand Catal. test ver li. 13. Many other Books were written against this Hildebrand there is named one in the German tongue written by Waltram Bishop of Niembergh as is thought the Author bewails the miseries of the Church and lewdness of Clerks then he addes Hence the Catholique faith is defiled hence that unrighteousness hath waxed so that instead of truth false testimonies and for common faith perjuries do abound since Laws are silent giving place to wars that saying of Hoseah is fulfilled There is no truth nor knowledge of God nor mercy in the land cursing and lyes murther and stealing have overflowed Behold some Bishops have joyned unto the faction of Hildebrand accounting more of him then of all the Catholique Church so it comes to pass that while the enemy so weth in the Lord's field the tares of many scandals that now in Bishopricks are no Sacraments of Christ and his Church which should be the work of the Bishops of God but execrations which are the works of the Servants of Satan who as Cyprian writes seeing Idols forsaken and his Temples left by the multitude of Believers hath devised a new craft under the name of a Christian he deceives the unwise and by Heresies and Schisms he overthrows the faith c. In another place he saith Now it appears Satan is loosed out of the pit seeing as it is written he is come forth to deceive the Nations Ia. Vsser de Eccles statu c. 5. hath the same The above-named Waltram in another place lamenteth That then a new sort of Bishops swelling in pride because of the gifts of Believers drew all things unto themselves under cloke of Religion and they were painted walls and hypocrites 12. When Gregory and Victor the two heads of that pernicious faction More opposition against that faction were gone the Bishops of Germany and France considering the calamities of the Church by that unhappy Schism thought good to meet at Garstung for debating their strife no more with swords but with reasonings so the Bishops of both factions conveen in January There Conrad Bishop of Utrecht had a long Oration to this purpose We are assembled prudent Fathers to establish peace which our Saviour at his departure did leave the temerity violence and pestiferous errors of those who are not ashamed to dispise that heavenly gift I wish I could cut in sunder with the two-edged sword and confute with the testimonies of the two Testaments according to Christ's command Who despiseth an Oath breaks covenant and keeps not promise dispiseth him by whom he hath sworn he offends him whose name the other party hath believed As I live saith the Lord the Oath that he hath dispised and the Covenant that he hath transgressed shall I bring upon his pate Shall he who hath transgressed his Covenant escape You must consider not so much unto whom as by whom thou hast sworn and he is more faithful who did believe thee swearing by the name of God then thou art who hatchest mischief against thy enemy or rather now thy friend and that by reason of divine Majesty We finde it commanded concerning Tiberius and Nero who were not onely most cruel Tyrants but most vile Monsters Give to Caesar what is Caesars and fear God and honor the King and not onely be obedient unto Princes who bear not the sword in vain even though they be evil but supplicate the most high God for them that under them we may lead a quiet and peaceable life All power is of God and he who resists power resists the providence of God Therefore those are ambitious and presumptuous who dare with whorish faces misinterpret that saying of our Lord and God What ye shall loose on earth shall be loosed in heaven and what ye binde on earth shall be bound in heaven and force it to serve unto their own lust and indeavor to gull us as if we were children without all knowledge Our heavenly Teacher did open the hearts of his disciples to understand the Scriptures Moses the Prophets and the Psalms and he commanded them to preach in his name unto all the Nations repentance and forgiveness of sins and that they should be witnesses of those things Therefore Hildebrand was carried headlong into ambition when he usurped the power of the eternal God whose Messenger he should have been such are the times now such are the maners and such are the men The most high Majesty had provided but slenderly for the affairs of mortals if he had so intrusted the sword into the hand of any man Who could restrain the lust of men who could rule it truly the wisest is not sufficient for such a burthen We have not need that any should teach us in what maner Peter and his Colleagues did use their spiritual power or to speak more properly the dispensation and administration of God's stewardship for they were but stewards of the divine Oracles It is as clear as the light by the book which the Physitian Luke hath written of the Acts of Christ's Messengers the weapons of our warfare are spiritual and not iron nor robberies murthers killing of men nor perjuries and our helmet breast-plate girdle buckler and sword are peace love righteousness hope of salvation truth the word of God and faith These Divine Gifts our most Christian Emperor did often proffer most willingly unto Hildebrand but he refused to accept them c. The Papal party had chosen Gebhard Bishop of Salisburgh to speak in their name but when he heard this Oration he would not open his mouth to speak in the contrary Avent Annal. lib. 5. It was appointed at that time to assemble again in May at Mentz The Papal party did preveen the time and assembled at Quintelburgh now called Quedlinburgh in April there they wrested some words of Wezilo Bishop of Mentz and condemned him as an Arch-Heretique they called themselves the true Church and consented unto the election of Clemens III. The Synod at Mentz was very solemn there was the Emperor the Electors and many Dukes Peter Bishop of Portua and Legate of Clemens and many Bishops of France and Germany by common suffrage the faction of Hildebrand was condemned as contrary unto Christian piety and a Decree was published to this purpose All Christians should shun the company of those accursed persons whom we have named seeing they have made defection from us and not we from them they promised to be present at this Synod but they will not come they abuse Christian piety and leaving the sheep they run unto the enemies of the Republique they not onely exhort unto fire and sword but also are ring-leaders and Captains of the war What would
Bishop what a Presbyter may not do Both France and Britannie and Africa and India all the Nations do worship one Christ and observe one Rule of Truth If you ask for Authority the World is bigger then a City c. And because they had another custom at Rome Jerom saith there why speak ye of one City why stand ye for a few from whom Arrogance hath risen upon the laws of the Church Gratian hath these words of the Epistle in Dec. Dist 43. and there the Glosse saith in the Primative Church both the office and name of Bishops and Presbyters were common but in the second Primitive Church both names offices began to be distinguished therefore these names of Bishop and Presbyter were altogether of the same signification and the administration was common because the Churches were ruled by the Common Counsel of the Priests This is confirmed by Ambrose Bishop of Millan 1 Tim. 3. saying After the Bishop he speaks of the Deacon why because the office of the Bishop and of the Presbyter is one for they both are Priests but the Bishop is first so that every Bishop is a Priest and every Priest is not a Bishop for he is a Bishop who is first of the Priests And on Eph. 4. he saith What the Apostle writeth doth not altogether agree with the present Order of the Church for these things were written at the ground-laying for he had created Timothy a Presbyter and he calleth him a Bishop for the first Presbyters were called Bishops that when the first departed the second might succeed and as yet in Egypt the Presbyters do ordain if a Bishop be not present But because thereafter the Presbyters began to be unworthy to have the first place that order was changed a Council providing that not by succession but by merit the Bishop should be created and he should be appointed by the judgement of many lest an unworthy man attain the place and be a scandal unto many And to the same purpose Chrysostom though a Patriarch writeth on 1 Tim. 3. Why doth the Apostle omit the Presbyter because there is no difference almost twixt a Bishop and a Presbyter seeing the care of the Church is committed unto the Presbyters also and what he speaks of the Bishops doth agree unto the Presbyters also and they are above them in Ordination onely and they seem to have onely this more then the Presbyters Here it is to be marked that what Jerom and Chrysostom speak of that one prerogative Ordination is to be understood not that the Bishop onely had power to chuse and enter a Presbyter for it was otherwise as follows presently but that the Presbyter being chosen and approved the Bishop onely laid hands on him and thereby Ordained him even as at this present in Low Germany the Classis or Presbytery appointeth one of their number to lay on hands in the name of them all and yet at that time both Bishop and all the Presbyters did lay on their hands in the Churches of Affirica as it is commanded expresly in that great Council of Carthage Ge. Cassander in Consultat art 14. saith All men do consent that in time of the Apostles was no difference between Bishops and Presbyters but thereafter for keeping of Order and eschewing Schism a Bishop was preferred unto Presbyters and unto him alone the power of Imposition of hands was reserved It is also certain that onely Deacons and Presbyters are the holy Orders because as we do read the primitive Church had not others as Pope Vrban testifieth c. Thus we see the parity of Bishops and preaching Presbyters in the primitive Church by testimonies now behold the practise of those ancient times In a Provincial Council of Numidia and Mauritania at Carthage in the time of Cyprian were about eighty Subscribers and they are called Bishops and the ninth Subscriber calls them Coetum Consacerdotum But certainly at that time there could not be so many Diocies in these two Provinces unless by the word Diocy a Parish as we speak be understood And in another Council in the same Town in the days of Augustin were 214. Bishops besides some Correspondents from other Nations The number of Christians and Parishes might be increased at that time but there could not be so many Diocies as we were wont to speak in these two Provinces wherefore these Bishops must be so many Pastors of several Congregations as it also appears there for in the Title of Ca. 4. it is said De Cellula Sacerdotis and in the Ca. it is said Episcopus non longè ab Ecclesia Hospitiolum habeat There a Priest and a Bishop is but one as Cellula and Hospitiolum and the like change of these names is in the next Title and Chapter We see the like in Cyprian lib. 3. Ep. 13. ad Stephan saying The copious body of Priests is conjoyned with the glue and bond of mutual unity that if any of our Society would attempt to spread an Heresie and divide or waste the flock of Christ others may contribute their aid and as profitable and merciful Shepherds may gather the Lord's sheep into the flock Here a Council is a copious body of Priests and howbeit one cannot command another yet each one is subject unto the Society as Cyprian speaketh in the beginning of that Council And in the same Epistle he speaketh of Novatian that he was condemned by the Council of many Priests And li. 1. Ep. 4. ad Feli. Presbyt and others he useth the words Praepositus Sacerdos and Episcopos as signifying the same Office saying The People obeying the Lord's commands and fearing God should separate themselves from a wicked Overseer Praeposito nor meddle with the Sacrifices of a sacrilegious Priests seeing they ipsa plebs especially have the power of choosing worthy Priests or refusing the unworthy which we see to flow from divine Authority that a Priest should be chosen in the presence of the People before them all that he who is worthy and fit may be approved by publique judgement and testimony God doth instruct and shew that Ordination of Priests should not be but with the knowledge of the People assisting that the People being present the faults of the wicked may be discovered and the worthiness of the good may be proclamed and so there may be a just and lawful Ordination when it is scanned by the judgement and suffrage of them all as was observed in the Acts of the Apostles by Divine direction when Peter spoke unto the People concerning a Bishop to be chosen in the place of Judas and we observe to have been done not onely in choosing Bishops and Priests but of Deacons also therefore it is to be observed diligently according to Divine tradition and the practise of the Apostles which is also done among us and almost through all Provinces that all the neighbor Bishops of the Province do conveen and a Bishop be chosen the People being present for they
the Articles of faith belongeth unto the Pope lineally In a word he refuseth to call the matter into question Immediately he excommunicateth all the Greek Church and he chargeth all Christians to take the sign of the Cross and fight against the Greeks as Turks Then Germanus wrote again unto the Pope shewing the incommodities of discord the naughtiness of his excommunication and his opposition rather then succession unto Peter for Peter did instruct all Pastors to feed the flock of God and to care for it not by constraint but of a willing minde not for filthy lucre but of readiness not as they were Lords As for himself that did appertain unto him said he which is written in chap. 1. of the same Epistle We rejoyce though we be in heaviness through manifold tentations Briefly he entreateth the Pope to look into Christ's Gospel and the Epistles of the Apostles and the Divinity books of ancient writers that whosoever hath gone astray may be reformed seeing they both pretend sincerity of faith and doctrine He wrote also another Letter unto the Cardinals of the Latin Church shewing the utility of Councel seeing God giveth not all wisdom unto one man that men may be united by mutual communication then exhorting unto unity as they had been formerly If we have fallen saith he raise ye us up I mean not a bodily but a spiritual rising at that time they were subject unto the Latins and he waveth to speak of that liberty and we shall confess our selves debtors unto you but if the scandal hath begun at old Rome read what Paul writeth unto the Galathians When Peter came into Antiochia I withstood him to his face for he was worthy of rebuke and nevertheless we may holily judge that that resistance was not a cause of discord but of searching the truth and of deeper disputation for they continued firm in the bond of love conformable in faith and doctrine and no way divided with ambition nor avarice Oh if we were like them Thirdly He sheweth that the Schism of the Church proceedeth onely from the oppression tyranny and exactions of the Roman Church which of a mother is become a step-dame and wholly coveteth to make Nations tributary unto her and to make Kings her vassals and gapeth after gold and silver contrary unto St. Peter who said Gold and silver have I none Fourthly He sheweth what Churches keep the Orthodox faith with the Greek Church to wit the Ethiopians inhabiting the greatest part of the South Syrians Iberi Alani Gothi Charari innumerable people of Russia and the Kingdom of Bulgaria all which acknowledge the Greek Church as their mother He closeth praying that Christ who for our sins became man and is the onely head of the Church would unite the Greek Church with her sister the Latin Church of old Rome in wholesome doctrine and brotherly love When the Pope had read those Letters he sent an Army unto Constantinople under the sign of the Cross to fight against the Greeks Mat. Paris ad An. 1237. Then Germanus and the Patriarch of Antiochia did excommunicate the Pope in their several Synods Among other Articles contrary unto the Bishop of Rome they did consent that Antioch should be preferred unto Rome because Peter sat there and was but crucified at Rome Idem ad An. 1238. Is it any doubt then which of the two Churches can with good reason be called Orthodox seeing the one sought to be tried by the Scriptures and the other would not 11. In the last Diet of Germany gathered at Regensburgh against Pope Eberhard's oration against the Pope Gregory the IX and his Legate Albert Eberhard Bishop of Salzburgh had a Sermon which is in Aventin Annal. lib. 6. and is repeated by many the sum is After the preface concerning love as the badge of Christians whereby they should be distinguished from the Soldiers of the infernal Jupiter he saith Christ our Savior Lord and God hath often forewarned us to take heed of false Christs and false Prophets who being covered with a sheeps skin that is a Christian name and title of high Priest seek to domineer over us and to deceive us he hath taught us to know them by their thorns and works of avarice luxury contention hatred envy wars miseries of discord and ambition by such words what hath the heavenly Emperor more clearly pointed at then the Pharises and Scribes of Babylon unless we be blinde we may see a most cruel wolf under a sheeps skin the title of the high Priest the Romish Priests Flamines take Arms against all Christians by daring and deceiving and raising wars after wars they are become great they kill and massacre the sheep they thrust peace and concord from the earth they bring all men low that they may devour all men and bring all men into slavery they provide not for the good of the flock as a shepheard should do righteousness faileth but impiety covetousness ambition and lust waxeth the weak and good men are a prey unto the wicked and onely bad men are wealthy Christ forbad to hate our enemies and commanded to love them by doing them good to engage them but contrarily the Romanists do violate holythings when they have sworn into a covenant they abuse the name of God and deceive men they are ingrateful unto their benefactors and recompense good with evil deeds and with great shew of piety they deceive betray strive and fight they will have us to resist divine Majesty heavenly providence nature and the supream power which God hath ordained A hundred and seventy years since Hildebrand did first under shew of Religion lay the ground of Antichrists Kingdom he first began this unhappy war which hitherto hath been continued by his Successors first they did exclude the Emperor from their Pontificial Assemblies and transferred them unto the people and Priests then they deluded the people and excluded them also now they would make us slaves that they may reign alone and when they have tasted of Imperial dignity and know both their own and their adversaries power they will pretend the specious shew of erecting the liberty of the Church to domineer and oppress Christian liberty Believe what ye see they will not cease until the Emperor be brought under the honor of the Roman Empire be destroyed true shepheards who would feed the flock be oppressed the dogs who can bark be out of the way and then they will turn all things topsie turvy and domineer over us whether we will or not The supream Majesty took on him the form of a servant and did serve his disciples when he washed their feet but those Flamines of Babylon will nothing but reign and cannot endure an equal they will not cease until they have trod all under their feet and sit in the Temple of God and be exalted above all that is worshipped their hunger of riches and thirst of honors is unsatiable the more ye give unto the avaricious he coveteth the
Court that they did violate all Concordata they reserve all the fattest Benefices unto the Cardinalls they without all order dispense expectative graces exact Annates without pitty measure indulgences according to their luxury multiply the exaction of tiths under pretense of Turkish war sell benefices and priesthoods indifferently to unable persons even to ignorants and draw all causes unto Rome Whole volums of such things are extant and were presented unto Emperours and Kings and they adjoined the necessary temedies especially in the years 1516 and 1517 as P. Mornay testifieth in Myster pa. 629 edit Salmu in fol. and when Orth. Gratious had declared the 109 Grievances of Germany he saith O if there were not more hundreds of such that are here mentioned by the Princes CAP. IV. Of BRITANNE 1. John Colet had learned humane sciences at home and went to France and Italy for love of the sacred Scriptures When he returned he set himself especially to the meditation of Paul's epistles and expounded them publickly and freely at Oxford Henry 7 promoted him to the Deanry of Paul's He professed to distaste many things that he had heard in Sorbone he called the Scotists men without judgement and the Thomists arrogant he said he reaped more fruit by the books which the Rabbies called hereticall than by their books that were full of divisions and definitions and weremost approved by them He never marryed and yet regarded not monks without learning he said he found no where lesse corrupt manners than among married persons because the care of a family and other affections suffered them not to deboard so much as others are wont He spoke zealously against bishops who professing religion were greatest worldlings and in stead of shepheards were wolves In his Sermons he said Images should not be worshipped and clerks should not be covetous Nor Christians willingly be warriours Two Friers Bricote and Standice accused him for heresy unto B. Richard Fiziames and he unto the archb first and then unto King Henry VIII but these two knowing the godliness of the man became his Patrones Erasm in epist ad Jod Jon. dated Andrelac Idi Jun. An. 1521. He died of a consumption An. 1519 in the 53 year of his age the clergy would have taken his body out of the grave and burned it if they had not been hindred by the King Foxe in acts mon. 2. Arthur the eldest son of King Henry I. married Catharine the Infanta of Spain and died without issue then his father being desirous to continue the alliance with Spain and to keep her rich dowry within the realme devised to marry this young widow to his other son Henry and for this end he purchased a dispensation from the Pope The King thought to have made his second son Archbishop of Canterbury and for this end was the more solicitous to have him well instructed but he was crowned after his fathers death An. 1509. 3. In the beginning of this Century was litle stirre in matters of religion in Scotland After that infortunate battel of Flowdon where King James 4 and his base son Alexander Archbishop of Saintandrews were slain fell great strife for that See Gawin douglas Bishop of Dunkell and brother to the Earle of Anguise was presented by the Queen as Regent Patrick hepburn Priour of Saintandrews was elected by the Chanons and Forman Bishop of Murray and Pope Julius his Legate would have it by his power of Eegation This strife was so hot and continued so long a time that the mouths of many were opened to speak against the corruptions in the Church 4. Hector Boece was borne at Dundy brought up in learning at Paris and at this time was professour of philosophy and afterward Principall of the Colledge at Aberdien In his Chronicle of Scotland he cometh not nearer than King Iames 2 but by the by he shewes the estate of the Church in his own time in Lib. 13. c. 11 he saith Now we will make a digression and see how farr the Prelats and Church men in antient times were above the Prelats of our times in vertues and integrity of conversation of which the Prelats now but have the name and follow not their manners at all for the antient fathers were given to the imitation of Christ in poverty piety humility and righteousnes alluring the people by their fervent charity and continuall preaching in the Service of God with equall affections to rich and poore not araying themselves with gold silver or costly ornaments not haunting the Court nor accompanied with women or seen in bordels not contending to exceed Princes in pleasure and insolency nor doing any thing by deceit but living in pure conscience and verity But the Prelats in our dayes and the Church-men are led with more vices than are seen in any other people such enormities have rung perpetually since riches were apprised by Church-men So farr he If the opposition be marked which is his aime we may understand what prelats or clergy were then CAP. V. Of COVNCELS 1. When Pope Julius 2 was crowned he promised by solemn oath to call a Generall Councell for Reformation of the Church but afterward no thing was lesse in his mind and while he made war now against Venice and then against France nothing regarding the estate of the Church nine Cardinals departed from him and having the concurrence of the Emperour and the King of France with their clergy a Councell was summoned on May 19 to conveen at Pisa Septemb. 1. An. 1511 because the Pope had violated his oath concerning the calling of a Councell and the condition of the Christian Commonwealth admitted no longer delay and they summoned the Pope to appear before them and all Princes Doctours and Prelats that had or might pretend any in terest through Italy France and Germany On August I. the Pope published his answer that when he was a Cardinal he was most desirous of a councell but now because of the warrs a councell can not be assembled in Italy and far lesse in the wasted and defaced City of Pisa nor had they authority to call a councell and therefore he commanded all men not to obey that citation under pain of excommunication Jo. Sleidan Comment Lib. 1. Three Cardinals returned unto the Pope and were accepted saith Nic. Basel in Addit but the others with the bb of Lombardy and France did meet at Pisa and because they were not safe there they removed to Millan where Barnardin Card. S. Crucis was chosen president and then fearing that Millain was not safe enough they removed to Lions Because they continued in their purpose the Pope in his Consistory at Rome condemned them as hereticks schismaticks and rebellious and depriveed them of their titles dignities voice bishopriks monasteries and whatsoever Benefices they had by Commenda or whatsoever other title and declareth them uncapable for al times to come Basel ib. In the mean time the Emperour was persuaded by the Pope to forsake that councell
that Doxosophia that seeming wisdom which teaches that as much is under one kind as under both as the Sophists and the Councel of Constance teach for albeit it may be true that there is as much under one as under both yet the one kind is not the wholl institution made delivered and commanded by Christ But especially we condemn and accurse in the name of the Lord all those who do not only omit both kinds but also tyrannically forbid and condem them and revile it as an heresy and so exalt themselves above and against Christ our Lord and God ..... We do not regarde the sophistical subtilty of transsubstantiation by which they faine that the bread and wine leave and lose their natural substance and that only the form and colour of bread and not true bread remaineth for it agreeth well with the holy Scripture that bread is and remaines there as Paul saith The bread which we break and So let him eat of that bread It is remarkable among the subscriptions that Melanthton subscribes thus I Philip Melanthon approve these articles as godly and Christian yea and I think of the Pope if he would admit the Gospel the superiority ouer Bishops which he hath now might be permitted also by us after an humane law for the cause of peace and tranquillity of Christians who are now under him and hereafter shall be under him Osiander addeth in the magine If he admit the Gospel that is If the Devil becom an Apostle for if the Pope would admit the Gospel he were no more a Pope nor would he exalt himself above other Bishops but would hear Christ saying It shall not be so among you Concerning the power of Bishops they say In our Confession and Apology we spake generally concerning the power of the Church for the Gospel commandeth them who are rulers in the Churches that they should teach the Gospel forgive sins and administer the sacraments it gives them also jurisdiction and power of excommunicating the obstinat in their manifest crimes and absolving them who repent And it 's certain by the confession of all men yea even of our adversaries that this power is common unto all rulers in Churches whether they be called Pastours or Presbyters or Bishops therefore Jerom said clearly There is no difference between Bishops and Presbyters but all Pastours are Bishops c. Vnto this Assembly the Emperour sent his Vice-Chancellor Mathias Held exhorting them to prepare themselves unto the Councel which he had procured with so great difficulty and wherunto they had so often appealed and so they can not now refuse in making separation from other Nations all which do iudge a Councel to be the only means of Reforming the Church As for the Pope without doubt they shall find him such as becomes the Head of the sacred Order Or if they have any exceptions against him they may declare them in the Synod modestly and without bitterness Neither should they think to prescribe unto other Nations concerning the form and manner of the Councel as if their Divines a lone had the Spirit seeing others may be found no less learned and pious They had petitioned that the place should be in Germany but respect must be had unto other Nations and Mantua is nigh unto Germany and the Prince thereof is a Feudatary of the Empire nor hath the Pope any commande there Or if they suspect any danger he will have a care of their safty and accommodation They returned answer that when they had read the Popes Bull they had seen that they two had not the same mind and aim then hinting at what Hadrian Clemens and Paul had done they shew that those all had the same aim Then they declair reasons why the Pope and such as are tied unto him by oath should not be Iudges As for the place it is contrary unto the Decrees of the Empire nor can they think to be safe there for seeing the Pope hath his potent Clients through all Italy which do hate their doctrin they can not but suspect some hid snares How can they admit him to be their Iudge who in all his Buls condemneth their doctrin as heresy It were but madness to accuse the Pope and his followers where he is the only Iudge and to allow his Bull were but to bring themselves unto a snair and to confirm his Sentence against them They have supplicated for a free and Christian Councel not so much that every one might freely declare his mind and to debar Turks and infidels as that they might decline such Judges who are their sworn enemies and that all controversies in Religion may be examined and defined by the sacred Scripture They acknowledge also as most certain that there be learned and pious men in other Nations who if the exorbitant power of the Pope were curbed would heartily contribute unto the Reformation of the Churches albeit now they lurk being opprest by his tyranny c. The Pope also sent the Bishop of Aquae to invite the Protestants unto the Councel but the Princes would not speak with him and they published their reasons more copiously why they can not acknowledge that Councel Hist Conc. Tride lib. 1. Likewise Held declared how the Emperour was well pleased that they had prudently shunned a league with France and England for France had conspired with the Turk and endeavours to kindle intestin warrs in Germany He had commanded the Iudges of the Chamber to surcease from all causes of religion but those alledge that the Protestants call many causes religious which are not such and so administration of justice is hindered and he craves that they would not be impediment to justice And whereas they crave that those who were not named in the Treaty of Noribergh should enjoy the benefite thereof He thinks it not reason that those having approved the former Decrees and promised constancy in the old religion should have liberty to embrace what religion they please this is against his conscience and nevertheless he will do what is equitablc c. After some dayes Held craved that they would contribute against the Turkish warre and unto the necessities of the Imperial Chamber or if the Turk shall not stir they would grant a subsidy for some months unto the Emperour against France He craved also that they would declare what kinde of league they had made among themselves They answered They fear not but the Emperour will keep the peace as he hath often promised but both the Chamber and Held himself in his discourse hath given such interpretations that the peace may not only be doubted of but seems to be altogether annulled and the Chamber dealeth contrarily unto the agreement of Noribergh as for that which is objected that they have possessed themselves of Church-mens goods they are not so foolish as for so petty triffles to bring into so great hazard themselves and families but they can not permit Monks and enemies of the true Religion to
obedience were to confesse himself a vassall This treaty continued a year and in end it was concluded that the Pope shall confirm the election without saying that obedience was demanded or not demanded promised or not promised Ibid. He lamented when he considered the renting of the Church with so many different opinions nevertheless he maintained peace and no way hindered the gospell and he maintained a Protestant Minister Phauserus in his Court for a space he was oft at Masse nor did abrogate papistry He said once to William Bishop Olovincensis There is no greater sin than to domineer over mens consciences At another time he said Who take on them to command mens consciences they climbe into the castle of heaven In the beginning of his reigne he refused to pay unto Solyman the acknowledgement which his father had covenanted to pay for the peaceable possession of his part of Hungary and in the year 1566. he had his first Diet at Ausburgh where he sought subsidy against the Turk The Protestants sought a confirmation of the peace in the cause of Religion and then it was established not only by universal consent but confirmed also by oath that the Catholicks should not trouble the Protestants in the exercise of their Religion nor in the possession of their goods moveable nor vnmoveable and that the Protestants should permit the like liberty unto the Papists within their dominions Under pain of Outlawry to the transgressors on both sides As also it should be free unto any person to turn from the one Religion unto the other if they do hold their lands of the Emperour immediatly but if any Archb. or other Prelat will embrace the Reformed Religion he should renounce his Benefice with all its revenues to be conferred on a Papist excepting those goods or Monasteries which belonged not unto them that are immediatly subject unto the Emperour and have been possessed by the Reformed since the year 1552 so that no plea of law should have any power against them c. This agreement is word for word in Geo. Schonbor Politic. Lib. 4. c. 6. After this Diet Maximilian inuaded Transsylvania and took Wesperin and Dodis Wherefore Solyman came with a hudge army to aid John Vaivoda Prince of Transsylvania and took some towns from the Emperour In the mean time Solyman dieth but his Captain Mahumet a Bassa conceiled his death untill Selim was created successor unto his father then they took mo towns that Maximilian sought peace and obtained it upon harder conditions than before The same year 1567. William à Grumbach a Noble man but a vassall of the Bishop of Wirtzburg took armes with the aid of the Marques of Brandeburg against his superior wherefore the Bishop outlawed him and brought him to poverty yet he found favour with John-Frederik Duke of Saxony and some others he with some horsemen inuades Writzburg and supriseth it ere the Bishop raised an army the surprisers were gone hither and thither They began another plot the Emperour sent Augustus Elector of Saxony against them he prevailed John-Frederik was sent prisoner into lower Austria Grumbach and his Chancelorr Duke Bruck were quartered Baron Baumgartner and some others were beheaded and the castle of Grimmenstain was made levell with the ground Such was the end of proud rebells Maximilian lived the rest of his dayes in peace An. 1470. the Turks wanne Nicosia a chief town of Cyprus and Famaugusta or Salamys after a years seege and contrary to the conditions of rendring Bragadin Governour of the town was excoriat quick at command of the Bassa Mustapha and others were most cruelly murdered So all Cyprus was taken from Crhistians Then the Venetians who had possessed it 200 years made a league with the Pope and King of Spain John Duke of Austria a sone of Charles V. was Generall of the Navy the battell was fought in the firth of Corinth alià s Golfo de Lepanto 25000. Turks were slain 4000. captive and almost all their Navy with rich spoile came into the handes of Christans 14000. captive Christians were delivered An. 1575. Maximilian sought by many meanes to have been chosen King of Poland and when Steven Prince of Transsylvania was preferred he was never seen to be jovaill again He caused his son Rodulph be chosen King of the Romanes in a Diet at Ratisbon and died in time of the Diet in Octob. 1576. Pet. Mexia II RODULPH II. immediatly after his coronation sent to Rome and sought not only confirmation but to be declared the eldest sonne of the Church He held his first Diet at Ausburg An 1582 where was no talk of Religion but only he urged the Gregorian Calendare and sought aid against the Turks He took armes against Gebhard Bishop of Colein because he forsook the Pope as followes An. 1584. Rodolph and Amurath III. Emperour of Turks made truce for 93 years but the same year in October 10000 Turks inuade the landes of Carniola they burnt and wasted sundry towns and villages and carried away Christians of both sexes in eaptivity within two dayes a company of Christians meet them in Croatia they deliver the Christians and routed the Turks Osiand In the year 1592. Amurath thought to have made conquest of all Hungary and entred into Croatia then followed continuall wars untill the year 1606 victory enclining now to the one hand and then to the other Rodulph had a league with the Duke of Muscove and received supplied both of men and money against Amurath Rodulph reigned 36. years CHAP. IIJ. Of Diverse COVNTRIES J. BY the preambulatory pieces before Ge. Cassanders consultation Consultatio Cassandri it is cleare 1. from the testimony of Ja. Thuan that the Emperour Ferdiâ—and was not satisfied with the Councel of Trent and though too late he perceived that he was deceived by Cardinal Moron wherefore he took another course to compose the controversies in Religion when he could not find remedy abroad he would do his best at home So with the advice of his son Maximilian he sent for George Cassander living then in Duisburg to shew some way of conciliating the controversies of the Augustan Confession His Letters were dated May 22. 1564. 2. The Emperours purpose was that if by the advice of prudent men he could effectuat no more yet he might have a setled form of Religion in Hungary Bohem and his other hereditary Dominions Cassander was not able to make travell because he was goutish But after another Letter from the Emperour and from King Ferdinand he wrot his Consultation for that effect before he sent it Ferdinand was gone and it was delivered unto Maximilian None hath written against the Consultatio it seemes Papists would not write against it because he holdeth that the Roman Church is a true Church albeit corrupt and it is a schism to depart from it The Reformed writ not against it because he maintaines the most and main articles of their doctrine The book is scarce to be had but in a big volume with
276 nor in Africa 280. nor in antient Britain 282. nor in Ireland 304. It is questioned whether at the first there were Bishops in Rome 283. The ground and first platform of Prelacy 285. m. their ordination at first 285. e. the rise of their Jurisdiction 286 289. their Election 15. m. 8â— b. The tendency of Episcopacy S. 338. m. a Supâ—lication of Scotland against it 350. another of England against Bishops and their Rites 461 462. Obj May not Bishops be good men Answ S. 459. Obâ— May not a good man take a Bishoprick Ans 460. They got the Power of the Sword in England and used it cruelly 556 Three sorts of Bishops S. 374. m. other three sorts of them S. 390. b. They were cast off in Scotland 402. e. 491. b. The first step of bringing them in agaâ—n S 540. the second step 541. Boniface Bishop of Mentz was opposed in Tyranny and Rites 99 100. The Insurrection of the Bowrs in Germany S 90. Bulgaria becometh Christian 184. Bread and Wine in the Lord's Supper representeth his Body and Blood 92. m 98. e. and both were distributed 29. m. 566. b. 572. m. the mixing of the Wine with Waâ—er was a departing from the Institution 93. m. See the Supper of the Lord. Britain became Christian 283. b C The new Calender S. 282 m. The Greeks had espied an Error in the Calender but because of inconvenients would not change 411. m. Calo Johannes Greek Emperor his Oration before his death 307. False Calumnies aspersed on Professors of Truth 334. e. 350. e. 424. m. 472. e. S. 81. m. S 134. e 206. e. 227. Candles and Torches in Churches 93 m. The Canons that are called Apostolical are not such 266. e. the Canonical hours 251. e. The Canon of the Mass must be read with a low voice 143. m. The beginning of the Canons or Chanons 289 291. The Canonization of Saints 81 e. 328. b The beginning and rise of Cardinals 422. their Colledge hath power over all Men and all Causes 388. m. go in Scarlet 391. m. The Order of Carmelites 416. m Carolstad and Luther fell into variance S. 76. The unjust Censure of two Cardinals revenged by God 360. â— The indifferency of Ceremonies 304. they may be judged variously but not reinduced S. 351. â— Charls the Great his Authority in Rome 80. m. 81. b e sundry Articles of Doctrine which he held 112. Charls the Hard Duke of Burgundy 526. Charls Prince of Spain Martyred S. 156. m. The Church The Church is built on the Rock Christ 89. m. 97. m. 113. b. 131 e. 133. b. it consisteth of the Elect 176 m. 340. b. or of Believers 348. e. S. 25. b. Why called Catholick 97. m. 340. b. 348. e. S. 11. m. In what sense the Church cannot err 529. e. how it is led by the holy Ghost 551. b. It hath certainty from the Faith and not contrary 173. e. S. 20. m. sometimes lurketh 175. b. 210 211 231. e. In her worst times thousands bowed not their hearts unto Baal 541. m. 551. e. 558. b. Church-affairs should be judged in Ecclesia non in palatio nec ex authoritate humana S. 336. m. e. The main grounds of corruption in the Church 38. e. 412 b. 421. m. e. Satan sought to undo the Church first by Heathens and then by Heresies Schisms c. 267. b. m. 343. m. S. 16. e. The Discipline decaieth in the Church 105. b. 115. m 334. e The corruption of the Church was seen and bewailed 156 252. m. 266 267 268 324. e. 339. e. 334 m. 343 398 527. e. S. 19. e. 25. m. e. 26. The difference of the Church in several ages 482. e. 485. m. The division of the Christian Churches 22 23 102. m. The division of the East and West Churches 429. 430 483. Church-Men The dissolute lives of Church-men 190 191 210 325. e. 329. e. 330. m. 332. b. 335 342 345 358 359 360. Canons were made strict in favors of Church-men but it had been good these had not been so strict 259 260. The gross ignorance of Church men S. 26. e. 27. b. 29. e. They were exempted from taxations unto Princes 388. Churches for the Houses Churches were dedicated to Saints 15 e. were made places of refuge 16. e. Processions about them 17. b Chaplains 131. e Confession of sin unto men was not judged necessary 133. b. Auricular Confession was established 387. e. and pressed with new circumstances 418. m. and was opposed 499 e Confession of Faith in use about the year 840. 133 134. The Confession of Ausburgh S. 97. e Conrade Bishop of Utrecht his Oraâ—ion against the Pope 267 268. A Contention betwixt the Bishops and Friers 421. another between the Sorbonists and Friers 434. another between the two Arch-Bishops in Scotland for their titles 563. m. one between the Bishop of Mentz and the Abbot of Fulda for precedency 312. e. one between the Sorbonists and R. Stephanus S. 123. one in Scotland between the Noble men and the twenty three Bishops for the place 449. m The word Consecration is dangerous 145. e The Commandments of God imply not mans ability now to obey 28. m. All the commandments of God are turned into two words Give money 497. e Commenda's how begun and abused 560. No Comedy nor other Play should be made of the Sacred Scriptures S. 385. b The consultation of G. Cassander with the occasion and some heads of it S. 286. A rare example of religious Constancy in a Prince S. 108. e Constantinople taken by the Turk 525. b. 554. there the Christians were troubled contrary to their granted liberties S. 311. Councels or Synods General and National At Bracara An. 610. p. 62. in Bojaria 63. at Toledo 63. at Altiâ—idior 64. at Toledo 64. at Cabilon 64. at Herford in England 65. the sixth general Councel at Constantinople 65. at Toledo 66. at Rome 78. e. under Carloman 104. e. at Clonesho in England 105. at Constantinople about Images 105. another there 106. at Nice 106. at Frankford 106. e. at Paris 107. at Rome for Reformation 1. 8. b at Constantinople 123 124. at Carisiac 158 165. e. at Bonoil 166. at Saponaria 166 e. at Celicyth in England 185. at Mentz 188. at Worms 189. at Rhems 190. at Cabilon 190. at Aken 190. at Melda 191. at Rome 191. at Valentia 191. at Macra 193. a great Synod at Rome 198. c. at Worms 235 236. at Brixia against the Popes 238 as also at Rome 239. at Garstung and at Mentz both against the Popes 267 268. at Papia against the Popes 327. at Rhems for Reformation 345 at Lateran under Innocentius the III. 386. at Lions 391. at Pisa against the Popes 507. at Pisa called A General Councel 564. at Rome this was dissolved by an Owl 564. at Constance 565. at Papia and Sena 571. at Basile 571. at Ferraria and Florence 576. at Towrs against the Pope and another at Lions S 2. at Pisa against the Pope
61. e Germanus Bishop of Constantinople seeketh union with the Latines by a Councel 430 No Goodness is in man of himself 27. m. 132. m The Goths in Spain renounce Arianism 51. A Good cause giveth confidence 6. True Grace is by inspiration of the holy Ghost 89. m We are prevened and saved by Grace only 178. m. 211. e. 215. m. 222. m. 295. m. 331. m. S. 7. m The Greek Empire was possessed by the Latines sixty years 405 407 the Tenets of the Greek Church 259 261. Some Greek Preachers came into England 441. b Gratian's Decrees 365. Pope Gregory I. his Faith 26 29. Gregory King of Scots gave some Priviledges unto Church men and conquered three North Provinces of England 186. The Grievances of England against the Pope that were sent unto the Councel of Lions 445. m Some of the hundred Grievances of Germany S. 80. m A Letter of Grindal Bishop of Canterbury unto Queen Elizabeth S. 333. Gunther Bishop of Colein and Thietgaud Bishop of Trevers with their Synod despise the sentence of Pope Nicolaus the I. refuse to communicate with him and content themselves with the communion of the Church c. 155. H Halelujah in the Mass 143. e The Church hath not two Heads nor two Husbands 386. e The title Head of the Church agreeth to none but unto Christ S. 329. e Effectual Hearing is by God touching the heart 294. e The Emperour Henry the IV. is basely abused 235. 238 The Emperour Henry the VII would not swear fealty un to the Pope and was poisoned with Wine of the Mass 462. Henry the I. King of England denied that the Pope is successor of St. Peter 375. m Henry the II. King of England discharges Appeals to Rome and judged Church-men for crimes 376. m Henry the VIII King of England is called Defensor Fidei S. 73. a narration of his divorcement S. 173 he forsakes the Pope S 174. he enacteth Statutes against the Pope S. 175. he made some steps of Reformation S. 177. he opposeth Reformation S. 178. In Helvetia were tumults for Reformation S. 100. m. the latter confession of Helvetia is subscribed by the Church of Scotland S. 347. e A Heretick having power is a persecutor 7. Hereticks do wrest Scripture 103. e Heresies corrupt manners 212. m A bundle of Heresies concerning the Natures and Offices of Jesus Christ 96. m Herman Bishop of Cole in would have reformed his Diocy and was deprived S 120 The use of the book of English Homilies S. 334. 335. Hungary becomes Christian 94. m. 254 b. 269. 270. Hungary is reformed S. 353. I James the VI. Kâ—ng of Scotland his Declaration concerning the Religion S. 482. m. his Letters unto Queen Elizabeth in favour of the imprisoned Anti-Episcopal Ministers S 485 Janus Monluc Bishop of Valentia his Oration at Fountainbleau for a reformation S. 134. James Gibson a Minister was deposed for his speeches against the King 475 476 478. JESUS CHRIST wrought no miracles before his baptism 213. m. He diâ—d for them that shall be saved 37. m. 162. m. 176. e. 180. m. 192 m. the Beleevers before his incarnâ—tion were saved by him 97. b. 372 e the reasonableness of his incarnation and sufferings 297. 302. The issue of the expedition unto Jerusalem 434 e The Order of the Jesuites began their Tenets S. 324. Jerom of â—râ—gue is commended 569 he is summoned to Constance 565. he recants 568. m. be revokes his recanâ—ation and suffered couragiously 569. The contention between the Greek Emperours and the Bishops of Rome for Images 68. e 69 e Images should not be worshipped 40 42 105. e. 113. m. 130. b m. 131 m. 132 b. 183. m. 277. e. 330. m 500. b 505. b Indifferent things must not be Universal but used according to expediency 25. e. 336 e. S. 92 b The Indices Expurgatorii condem and wrest books 182. m. 263. b 297 m 549 m. S. 18. m. 19. e. 23. m Indulgences depend upon Purgatory 32 b. 418 m. their original and progress 58 290 e. they were preclaimed to Souldâ—ers 251 252. they are the cause of sin 462. b. 492. b they are condemned 550 m. 552. m S. 3. e. 6. S. 19. e The pride and blasphemy of Pope Innocentius the III 385. There is but one Interâ—â—ssor 97 e. 131 b. 223. e 331. e. Intercession of Saints is but â— fable 69 e John King of Englaâ—d is tosâ—ed by the Pope and forced to give up his Crown unto the Legate and as a Vassal receives it again 440. seqq John Cisca or Zisca the victorious Bohemian 520. John an English Cardinal his admonition to Pope Innocentius 446 b John Cumâ—n'â— falshood against Robert Bruce 493. John Hunniades Prince of Transilvania 524. 525. John Huss his doctrine 530. he is forbidden in the Pope's name and appeals unto the Pope being better advised 530. e. then two other Preachers taught It is an error to withhold the cup from the people 331. b John sends to Rome and could not be heard but was excommunicated 531. m. the Bohemians then call the Pope the Antichrist and were divided into parâ—ies 53â— e. John is sâ—mmoned unto Co stance and prepares himself with testimonies and instruments of protestation then takes his journey 532. before he was heard particularly he was imprisoned and being sick in prison the Councel gives order to proceed against him nor will grant him the liberty of a Proctor 533. they proceed against him and when he is recovered they will not grant him access 534 they give him access but will not hear him speak 535. they let him speak but will not argue and urge him to recant he proâ—esses to recant iâ— they will convince him of error 336. he is degraded 537. and burnt 538. his Vision of Reformaâ—ion 539. the articles laid unto his charge 566. John Knox is accused by Queen Mary and his answers S. 226 235. he is accused the third time before the Privy-Council S. 238 239. his Letter unto the National Assembly S. 370. his exhortations and other words before his death 377. John Bishop of Sarisbury his judgement of the Roman Church and Pope 380. John Semeca his Glossa was variously censured by the Popes 437. 438. John de Wesalâ—a his articles and examination 546. Ireland is made subject unto England 377. e The first Jubilee at Rome 397. m. it is reduced to the 50. year and the Rites of it 457. m. it is appointed to be every 25 year 506 b. some will have it every 33. year 460 e. and then it was in the 17. year 462. Some sparks of truth in Italy S. 153 154. K A good advice unto a King 204. S. 170 171. None may judge a King S. 167. Legislative power belongs unto the King within his own Realm and not unto the Pope 225. The power of Kings in Church affairs S. 290. e. 330. m In what sense a King is Supream Judge in all causes S 239. How Kings may rule well 502.