the Chair of Peter as they speak were so abhominable and wretched what is become of the line of succession whereof they boast And since that wicked generation did continue so long space of time from whom have they ordination in the following ages And here we may remember what Pope Gregory the I writ on Iob. lib. 34. cap. 2. I will yet declare a sadder thing by the fearfull order of hid dispensation ere that Lemathan shall appear in that damned man which he shall assume the signs of vertue shall be withdrawn from the Holy Church for prophecy shall be hid the vertue of abstinence shall be diminished the words of doctrine shall cease and no miracles shall be seen Which things indeed Divine dispensation will not take away altogether but he sheweth not these openly and in plenty as in former times And this is done by admirable dispensation that by one thing both the piety and justice of God may be fulfilled for while the signs of vertue being withdrawn the Church seems more contemptible both the reward of good men groweth which do esteem her under hope of heavenly things and not for present signs and the mind of wicked men against her appears the more easily who neglect the promised invisible things while they are not ingaged by visible things Therefore while the humility of Beleevers is as it were destitute of the multitude and manifestation of signs by the terrible trial of Divine dispensation mercy is bestowed on good men even by the same means whereby just wrath is heaped upon the wicked So far he Now what do these two Cardinals in these their lamentations and that Pope in this fearfull Prophecy of Divine dispensation but confirm what is the usual doctrine of the Reformed Churches that The Church did lurk for a space of time But the Romanists in these daies will not hear this and the deluded people are made to beleeve that the Church of Rome hath continued through all ages in glorious Majesty And yet even in these darkest times were some witnesses of the truth although not without some dross of the corrupt age 2. Ambrosius Ausbert a French Monk in the beginning of this Century writ Commentaries on the Psalms and Song of Salomon and ten books on the Revelation out of which I have selected these testimonies Lib. 3. cap. 5 The old and new Testament are called one book because the new cannot be separated from the old not the old from the new for the old Testament is the new vailed and the new is the revelation of the old ...... The Lord said unto Peter bearing the type of the Church Thou art Peter and upon this Rock will I build my Church as if he had said Upon me will I build thee Lib. 4. cap. 8. It is no wonder that our prayers and tears are offered unto God not in our name but by the great High-Priest seeing Paul exhorts us saying Through him let us offer up the sacrifices of praise unto God Lib. 5. cap. 11. When God rendreth reward unto his servants he rewardeth his own gifts in them for he would not say He rendreth a reward unless he had gotten the works of reward but we could not have the works of reward unless we had gotten from Him that we were able to work in this sense we ask daily Give us this day our daily bread if it be ours why ask we it daily to be given us It is ours by receiving which was not ours by having Lib. 6. cap. 13 The book of Predestination as it containeth the Elect written in it by unmovable eternity so by no means receives it the Reprobates to be written in it But why so If this be asked of me I answer briefly Because God is most good mercifull meek and just mercifull because he freely saves some sinners just because for the merit of reprobation and not without justice he condemneth the ungodly Lib. 8. cap. 17 If the â—lect follow prevening grace and the Reprobates cannot accuse his justice And Cap. 19 Grace goeth before a man to shew him the way whither he should go and grace follows him to move him unto that which it shews ..... In this we give glory unto God when we confess that by no precedent merit of our good works but by this mercy only we have attained so great dignity Lib. â—0 cap. 22 How doth he which will take that blessed water if it be given to each one freely And truly saith the Apostle It is not of him that willeth or runneth but of God who shews mercy How can he who willeth take it but because in both these the mercy of God is commended which both makes the unwilling to become willing and also freely bringeth the willing unto that which he desireth As if the giver of that grace were saying Who being freely inspired hath begun to desire heavenly things let him be confident that he may freely attain those things for no other but who willeth takes the water of life freely because none other is brought unto eternal life even freely but he who beginneth first to will being prevened by grace Hence is it said God worketh in us both the will and the deed according to good pleasure But the Apostle seemeth to contradict this when he saith To will is present with me but how to perform that which is good I find not But know that whereas he saith To will is present he knew that he had received from God that whereby he would which he himself proveth saying What hast thou that thou hast not received Understand Nothing at all Say then Who thirsteth let him come ... that is who being unwilling is made willing by no preceding merits of good works but by the gracious will of God let him drink aboundantly of the water of eternal joy out of the invisible fountain 3. Theophylact Arch Bishop of Bulgaria in the beginning of this Century writ on the four Evangelists and the Epistles of Paul His testimony is the more to be accounted because Christophor Porsena Prior of Saint Balbina in Rome which did first translate his works and then dedicated them unto Pope Sixtus the IV. testifieth of him that as a Bee he hath gathered into his Honey-hive the most approved sentences out of many Authours especially out of Chrysostom as out of a golden fountain he had drawn very golden interpretations And Berald who at the order of Michael Bodet Epist Lingonen did review that Translation when it was to be reprinted An. 1533. by Iod. Bad. Ascens saith in his Epistle unto the Reader This is certain enough that all these Commentaries are pious and orthodox and differ far from those things which the multitude of I heologians in these daies do with much pride beat into the ears of the unlearned people for he not only expounds the Apostles mind every where but likewise refert sapit ac spirat he resembleth savoureth and breatheth it which or how few it can be justly
Hypocrisie came apace and the Roman Empire being removed Antichrist or the Bishop of Rome by degrees lifteth up his head above all that is called â—od Bernard who lived about the year 1140. comparing these three Ages in a Sermon which he calleth Parabola de Nuptiis Fily Regis saith when Satan saw that he could not by open Battel prevail against the Church in the days of the Apostles and Martyrs but that she did spread and increase he turneth to hid and fraudulent persecution to deceive some of her Members by whom the more powerfully and subtily he might execute his malice so by his craft he stirreth up Arrius Pelagius Photinus and such others who feigning themselves to be the servants of Christ might lead away his Spouse into Errors which Policy when the Holy Teachers did perceive they did oppose wrestle by disputations confute the Hereticks and brought their Lady again into the way of Truth ...... Behold the enemy is overcome both in his open persecutions and hid seductions and now the Spouse having no enemy walketh in pomp Nevertheless the crafty Serpent indeavoureth to spoil her and what he cannot do in the high way he layeth snares by the way side here he setteth Mony-changers with much gold and silver there he setteth the Sellers of precious cloaths and ornaments in another place wines and pleasant drinks and all sort of meats in another the Triumphs of them that glory in worldly pomp in another he shews fair maids and all enticements of Lust but who is wise walks with the Bride in the right way and the fools leave the way and take their pleasure in the Divels Tents and prefer them unto Christ And what shall I say of them who when they should rule the Church of God and having entred into the right way do look aside with admiration into the Tents of the Divel do look upon the things there and not finding to satisfie their desires do spoil the Bride of her Ornaments and wast them filthily fulfilling their wicked lusts so she goeth in rags and few abide with her so far Bernard The fourth Age is worse of Antichrist reigning and the Church lurking and contains the space of almost 300. years in which time both doctrine and holiness of conversation was almost utterly extinguished In the East the Mahumetists did prevail thorow Asia and Affrick and in the West the Bishops of Rome turn all up side down except that in some places and persons as well in the East as West holiness of life and purity of doctrine did in some measure remain but Pope Gregory the VII and his successors so far as they could did wrest all religion to serve their gain and ambition and to this end they violate all order dissolve all discipline deface all religion and domineer over Princes Emperours Nations and Consciences of men Before that time one might have spoken freely for the true Faith but now whatsoever the Pope willeth that must stand for an Oracle because the Pope cannot err forsooth and whatsoever is spoken against him ipso facto it is black heresie and punshied with fire and sword Then it might have been said the Church is gone into the Wilderness yet sending forth sufficient witnesses whose names are not obscure nor their doctrine unknown of whom some are mentioned here but for brevity I have passed over many who are recorded by others and many thousands who bowed not their knee to Baal nor received the Mark of the Beast are unknown The Fifth Age is of the Church reverting and Antichrist raging untill this present age when Reformation was aimed at and begun in the West Antichristian pride was detected and the number of true Believers did increase Then Satan was let loose again the thousand years of his binding from the daies of Constantine being expireÌ„d then persecutions were frequent Antichrist foamed and opened his mouth wide to devour the sheep of Jesus But he who preserved the Woman in the Wilderness is the stronger so that the Gates of Hell were not able nor shall be able to prevail against her yea by the breath of his mouth and preaching of the Word her enemies are scattered Antichrist is revealed and true Christians are multiplied And in these five diversities of times I suppose the Church-history may well be comprised Herein my aim hath been to see where the true Church was before Martine Luther as the Papists are oft objecting and when the Romish Virgin became an Whore And for better method herein I have distinguished the foresaid Ages into their own Centuries and every Century into five Chapters The first Chapter is of Emperours because times were reckoned by them and in the second age they became chief Members of the Church under Christ the only Head both in degree and authority and we have just reason to think that some chapters or large passages of the Holy Revelation are understood of their estate seeing the Visions of Daniel run for the most part upon the civil Monarchies The second chapter is of the Bishops or Popes of Rome that we may know when the Tyranny of Antichrist did arise and how it came to such height The third is of divers Countries and contains the most notable things that have befallen in other parts of the World The fourth is of Britain that we be not strangers at home The last chapter is of Councels and declares the most remarkable Acts of the Church yet all the Canons that I have picked out are not of one sort for some are to be embraced and others are to be rejected which I have marked to let see that such errours and ungodly constitutions have not been alwaies in the Church as the vain glorious Papists believe or would make us believe These things howsoever worthy of consideration cannot be declared but we shall therewith receive many other usefull instructions especially what hath been the estate of the Catholick and true Church thorow these last thousand years in what places and persons the Truth hath had her abode and where and when Heresies did begin and what opposition was against them both in their birth and growth when a Nation or two was infected with an errour in the midst of the same erroneous Church were some Souldiers of Truth some standing up for one article or more and others maintaining other points albeit in some points the same Souldiers were infected with the poisonous milk of their diseased Teachers Or to speak more plainly we will see in the Western Church as it was wont to be called some following the Truth zealously in all points fundamental and therefore have been separated from the Church of Rome which being once a true Church and first in order by humane constitution hath in divers ages hatched many errours for she hath not abandoned all the principles of Christianity nor became so corrupt all at once and by her enchantments of worldly policy or by violence hath caused these nations to follow her now deceiving
the I that authority is derived from Peter and the other Apostles unto all the Bishops of the Church for the priviledge of Saint Peter is wheresoever according Rome and Rhemes compared to his equity justice is done no less in Rhemes then in Rome and no more in Rome then in Rhemes but is alike unto all every where according as Bishops more or less discharge their office And he expounds these words Thou art Peter ... as Augustine doth in Ser. 13. de verb. Dom. I will build my Church upon that firm and solid confession which thou hast confessed Ph. Morn in Myster in an Epistle to Hincmar Bishop of Laudun saith The seventh general Councel so called by the Greeks indeed a wicked Councel concerning Images which some would have broken into pieces and some would have to be worshipped was kept not long before my time by a number of Bishops gathered together at Nice the Acts thereof the Bishop of Rome did send into Francia in the Reign of Charls the Great the See Apostolick willing it to be so a Synod was held in Germany by the convocation of the same Emperour and there by the path-way of Scriptures and the tradition of the Fathers the false Councel of the Greeks was confuted and utterly rejected of whose consutation there was a good big volumn sent from Charls by some Bishops unto Rome which in my young years I did read in the Palace This testimony is of more credit then a hundred late Writers who deny that Synod at Frankford or that a Synod under Charls did condemn the second Synod at Nice Thereafter in that Epistle he saith We should beleeve that the motion of repentance is from God as the Apostle saith If God will give them repentance .... To have Church is not to have a primacy in Divine things for then all rulers of the Church should have primacy all those wicked men rule not the Church who seem to be within neither is it denied but they give baptism In the same Epistle he rebuketh his Nephew for denying baptism unto Infants Catol test ver lib. 9. 17. At that time was much to do in the doctrine of Predestination Gotteschalk The five Articles of Gotteschalk by birth a Frank or Belgik as Aventin lib. 4. Annal. Boior calleth him was ordained a Priest by Rigbold chorepiscopus in the vacancy of the See of Rhemes The now named Hincmar in an Epistle unto the Church of Lions which is in Biblioth Sixt. Senen part 1. pag. 1053. edit Colon. writes that he held these five Articles First God before all ages and ere he made any thing even from the beginning did predestinate unto the Kingdom whom he would and did predestinate unto destruction whom he would 2. They who are predestinate unto destruction cannot be saved and who are predestinate unto the Kingdom cannot perish 3. God willeth not that all men be saved but only them who be saved and whereas the Apostle saith Who willeth that all men be saved he meaneth only all them who shall be saved 4. Christ came not to save all men nor did he suffer for all men but only for them who shall be saved by the mystery of his Passion 5. Since the first man fell of his free will none of us can use free-will to do good but only to do evil Remigius Bishop of Lions in the name of the Church of Lions are defended and opposed defended these five Articles as is to be seen loc cit Whereupon Hincmar writ unto Pope Nicolaus as Baron Annal. ad An. 948. relates against Gotteschalk and calleth these Articles the heresie of the Predestinatians which was overthrown in Affrick and thereafter in France by authority of Pope Celestine and by the care and vigilancy of Prosper When Gotteschalk returned from Italy Raban Bishop of Mentz summoned him into a Synod and when he could not perswade him to change his mind he did write unto Hincmar and others and did oppugn some conclusions which he had wrested from these five Articles Remigius writes again shewing that all the arguments of Raban did not touch the Articles as it is in the above named Bibliotheca Then Hincmar summoned Gotteschalk unto a Synod of 12 Bishops and some Priests and Abbots in Carisiac on Isara where four Articles were enacted against him he was condemned of heresie and contumacy and he condemned The Articles at Carisiac he was whipped with rods and cast in prison The Church of Lions after sight of these four Articles sent forth their censure of them both which are in Biblioth cit pag. 1082. The Canons are these First God Almighty made man without sin upright with free will and set him in Paradise whom he would to abide in the holiness of righteousness 2. Man using ill his free-will did sin and fall and became the mass of perdition of mankind but the good and just God did chuse of the same mass of perdition according to his fore-knowledge whom by his grace he did predestinate to life and prepared life eternal for them 3. But others whom in the judgement of righteousness he left in the mass of perdition he foreknew them to perish but he did not predestinate that they should perish yet because he is just he did predestinate everlasting punishment unto them and therefore we say there is but one predestination of God which concerneth the gift of grace or the rendring of righteousness Can. II. In the first man we have lost the freedom of will which we have received by Christ and we have free will unto good being prevened and helped by grace and we have free will unto evil being forsaken of grace and we have free-will because it is freed by grace and by grace healed from corruption Can. III. God will have all men without exception to be saved although all men be not saved and that some are saved it is the gift of him who saveth and that some perish it is the merit of them who perish Can. IV. Our Lord Jesus Christ as there was not is nor shall be any man whose nature is not assumed in him so there was is and shall be no man for whom he did not die although all be not redeemed by the mystery of his Passion it concerneth not the greatness and copiousness of the price but it concerneth the part of unbelievers and them who beleeve not with that faith which worketh by love for the cup of man's salvation which was made through human infirmity and divine vertue hath in it self that it may be profitable unto all but if it be not drunken it cureth not Followeth the sum are censured by the Church of Lions Can. I. of the censure of the Church of Lions in the first part of the first Canon is no mention of the grace of God without which no rational creature ever could or now can or shall be able to be or abide or persist in righteousness and holiness as if man had been
be regarded but are nul In Sess 5. Apr. 6. was another Decree much to the same purpose In Sess 6. Apr. 17. a Procuratory of renunciation was sent to Pope John and the Messengers were ordred to exhort him to return Item Commissioners were named out of the four Nations to examine John Huss unto the definitive Sentence inclusivè Item a Citation was sent to Jerom of Prague to appear before the Councel within 15. daies 5. daies being allowed for each of three citations And a Safe-conduct was granted in these terms By the tenor hereof we give all Safe-conduct from all violence justice being excepted so far as in us lieth and the Orthodox Faith requires with certification that whether he appear or not we will proceed against him In Sess 7. May 2. a Citation was directed against Pope John In Sess 8. May 4. the Articles against John Wickliff were read these and he and his memory were condemned and it was ordained that his bones should be taken up and burnt In Sess 9. the execution of the citation against Pope John was exhibited In Sess 10. May 14. Pope John for his notorious simony or selling of Benefices and because he is not only diffamed but really defiled with other grievous crimes and is incorrigible is suspended from all spiritual administration and the process is to be followed unto his deposition In Sess 11. May 15. the Articles against Pope John were read and sent unto him together with a citation to appear hear and see himself deposed in the next Session In Sess 12. May 29. the Commissioners unto Pope John made their report and it was ordained that if the Papal Chair should be vacant another Pope should not be chosen without the consent of the Councel Item definitive Sentence of Deposition was pronounced against Pope John the XXIV for his departing from the City privily in the night and disguised in habit and for the scandal given by him in troubling the peace and union of the Church contrary to his promise oath and vow unto God and the Church and this sacred Councel Item That none of these three who in time of their obedience were called Pope John the XXIV Benedict the XII and Gregory the XIII should be chosen Pope or if they shall be chosen their election shall be null In Sess 13. June 15. Although Christ did institute after Supper and gave unto his Disciples both kindes bread and wine hoc non obstante the Authority of holy Canons and the approved Custom of the Church hath kept and keepeth that the holy Sacrament is not given after Supper nor taken by any not fasting excepting the case of infirmity or other necessity allowed by Law and the Church And although in the primitive Church this Sacrament was received by Believers under both kindes yet ..... we command under the pain of excommunication that no Priest communicate unto the people under both kindes of bread and wine This was the first time that such an Act was made in a Councel In Sess 14. June 24. Charls de Malatestis Rector of Romandiola being sent Proctor by Pope Gregory approveth the Councel and simply renounceth his Papacy Item The Acts canonically done by Pope Gregory the XIII before that instant were approved and his Cardinals were received with the song Te Deum laudamus Item It was ordained that a Pope should be chosen in manner time and place as the Councel shall appoint Item Citation was directed against Pope Benedict In Sess 15. July 6. The Articles of John Huss were read to wit 1. The holy Catholick Church is but one which is the universality of the predestinated 2. Paul was never a member of the Divel although he did some acts like to the acts of the malignant Church 3. Praesciti or those who are foreknown are not any part of the Church since no part of her falleth finally because the charity of predestination falleth not away 4. The two natures God-head and man-hood are one Christ 5. Although he who is foreknown be in grace according to present righteousness yet he is never a part of the holy Church but he who is predestinated abideth ever a member of the Church although he fall from temporary grace yet he never falleth from the grace of predestination 6. Taking the Church for the company of the predestinated whether they be in grace or not according to present righteousness after that manner is an Article of the Faith 7. Peter was not nor is the head of the Catholick Church 8. Priests living criminously defile the power of Priest-hood and as unfaithful Children they think amiss of the seven Sacraments of the Keys Offices Censures Manners Rites worshipping Reliques Indulgences and Orders 9. The Papal power hath flowed from Caesar 10. None without revelation can reasonably say of himself or of any other that he is the head of a particular Church neither is the Priest of Rome the head of that Church 11. We should not believe that who is particular high Priest of Rome is the head of any particular Church unless God hath predestinated him 12. None hath the place of Christ or of Peter unless he follow them in manners 13. The Pope is not the true Successor of Peter and if he follow avarice he is the Vicar of Judas Iscariot and the Cardinals are not the Successors of the Colledge of the Apostles unless they follow their manners and keep the commands of Christ 14. Doctors holding that one worthy of Ecclesiastical censure if he will not amend should be given unto Secular power assuredly in this they follow the high Priests Scribes and Pharisees in delivering Christ unto Pilate because he would not follow them in all things and they were worse murtherers then Pilate 15. Ecclesiastical obedience is an human invention and contrary to the express authority of Scripture 16. Mens works are either vicious or godly for if a man be vicious his works are vicious and if he be vertuous his works are vertuous for as mortal sin infecteth all the actions of a vicious man so vertue quickneth all the actions of a vertuous man 17. A Priest of Christ living according to his Law and having knowledge of the Scriptures and affection to edifie people should preach notwithstanding any pretended excommunication 18. Who by command accepteth the Office of a Preacher and cometh to the Office of Priest-hood should also execute that Office notwithstanding any pretended excommunication 19. By Church censures of excommunication suspension and interdiction the Clergy for their own exaltation supplant the Lay-people multiply avarice protect malice and prepare a way unto Antichrist it is an evident token that such censures proceed from Antichrist that by such censures which they call fulminations they proceed especially against them who discover the wickedness of Antichrist and he will principally maintain himself by the Clergy 20. If the Pope be an evil man especially if he be praescitus then as the Apostle Judas he is a Divel a
intend to hold unto our last breath wee firmly believe of the Holy Ghost wee believe the Holy Ghost and in the Holy Ghost Of the Holy Ghost that he is the one true God with the Father and the only begotten Sonne distinguished in this only that he proceeds from both by vertue of which faith quickning renewing reforming every one attaineth the participation of Christs meritorions grace justification truth fortitude and perfect salvation by which Spirit also the Holy Church is grounded in the faith of Christ against which the gates of hell are not able to prevaile which also by the same Spirit in the members of true faith he washeth justifieth sanctifieth ordereth governeth gathereth strentheneth fructifieth As also by the same Spirit were the Holy Scriptures inspired and are known by him the members of the Church are vnited from him are the gifts of ruling the Church and many other things which by the same Spirit are made perfect unto the life of glory Wee believe the Holy Ghost when wee fully consent unto the Divine Scriptures or Apostls of God Wee believe in the Holy Ghost when with clear knowledge and unfained faith wee love him and with the members inspired by him wee keep his revealed truth unto eternall glory By the same fulness of formed faith wee believe that the holy Catholick Church in respect of the foundation of lively faith is the number of all the elect from the beginning of the world unto the end thereof whom God the Father in Christ by his Spirit hath chosen justifieth calleth unto the glory of salvation and magnifyeth without which is no salvation unto man But in respect of ministry and dispensations wee believe that the holy Catholick Church is the congregation of all Ministers and people subdued by obediente obeying the will of God from the beginning of the world unto the end of it whom God only sendeth inspired by his Spirit giving them the word of truth peace reconciliation that they may bring forth the fruit of salvation in the unity of the Church and their travell be not disappointed of the saving reward whose names and number He only knoweth because he hath writen them in the book of life That first Church hath none that shal be damned and the other is mixed untill the appointed time of the last judgement But the Church of malignants seekes them that are of that evil one whom Satan sendeth in this time of mortall life to the perdition of the world and tryall of the elect On this Church all the curses and sad things that Christ his Apostls have foretold shall be heaped to wit that they who are unworthy of ecclesiastical honour may rule over them by their power The promises also of renovation are fulfilled in her And yet wee arrogate not so much unto us as that we would be called or bee the only Catholick Church as if salvation were to be found with us only but wee endeavour with all diligence to be partakers of the ecclesiasticall truth and wee are afraied to be subject unto orobey evill workers whom wee find to be enmies of the Church and its truth for fear of everlasting damnation and for obedience unto Christ and because they doe minde speak and doe unto his Church things contrary unto his law Wherefore wee willingly endure oppression tauntings and calumnies for the salvation of our souls for un less Holy fear and the horrour of hell did withhold us we would embrace the liberty of the world with it's vanities wherin one may live as he listeth But wee would rather choose the strait derided and sad way in which our Redeemer Christ and the Church his spouse condemned by the world and despised yet following the example of Christ have walked than to taste and follow the momentany pleasures of the world The first and chief ministry of the Church is the Gospell of Christ whereby grace and truth that were painfully purchased by the torment of the cross is revealed which grace is given for salvation by the Holy Ghost and God the Father unto the Elect which are called by the gift of faith Another necessary ministry of the Church wee declare to be the word of teaching by which the saving truth is known in the sense of faith through which knowledge the life of grace and glory is administred unto the men of good desire Likewise wee declare that the seven sacraments are useful unto the Church of Christ by which Sacraments the promises of God are signified to be fulfilled unto believing people and by them entrance into the Church of God for keeping unity among them that walk unto glory is ministred Faith which God gives causeth us think of baptisme the first Sacrament these things whosoever of ripe age by hearing Gods word believeth and believing is renewed in soul and is enlightened such by outward washing for argument of inward cleanness attained by faith should be baptized in the name of the Father Sonne and Holy Ghost into the vnity of the holy Church Our profession is also extended unto children which by the decree of the Apostles as Dionysius writes should be baptized and then by the guidance of their God-fathers being instructed in the law of Christ should be invited unto and accustomed with the life of faith By faith received out of the Holy Scriptures wee professe that in the dayes of the Apostls this was observed whoesover in their young years had not received the promises of the gifts of the Holy Ghost such did receive them by prayer and imposition of hands for confirmation of aith Wee thinke the same of infants Whosoever being baptized shall come to the true faith which he purposeth to follow through adversities and reproaches so that new birth appeareth in his spirit and life of grace such a one should be brought unto the Bishop or priest and being demanded of the truths of faith and of Gods commandements and of his good will and constant purpose and works of truth and shall testify by confession that all these things are so such a one is to be confirmed in the hope of attained truth and he is to be helped by the prayers of the Church that the gifts of the Holy Spirit may be increased in him for the constancy and warrefare of faith and finally for confirming the promises of God and the truth that he hath he may be associated into the Church by laying on of hands in vertue of the name of the Father of the Word and of the Holy Spirit By this faith which we have drunk from the Holy Scriptures we believe and confesse with our mouth Wheresoever a worthy priest with believing people according to the mind and purpose of Christ and order of the Church shall shew forth his prayer with these words This is my bodie and This is my blood immediatly the present bread is the body of Christ which was offered unto death for us and so the present wine is his blood shed
Gregorie for Gregorie believed that the soul of Paschasius was purged in a bath at Puteoli and Damian thought that the soul of Severinus was purged in a flood and therefore saith Bellarm the Fathers both Greeks and Latines before the School-men have erred and nevertheless Bellarm. and other Papists for proof of their Purgatorie do bring all the testimonies of these Fathers to prove this their opinion whereas the opinions differ 1. In regard of the persons who are to be purged 2. The place 3. The durance there 4. The nature of the fire 5. Which is the principal they hold now that the pains of Purgatorie may be mitigated and taken away by the prayers and offerings of the living Augustine that renowned Bishop of Hippo was the first amongst the Ancients who spoke of such a place and he spake but doubtinglie for in Enchir. ad Laur. cap. 68. he saith As well they who build gold as they who build straw shall pass through the fire whereof the Apostle speaketh and therefore that fire is the tentation of tribulation in this life but whether there be any such thing after this life is not incredible and it may be asked But in serm 62. ad fra in Erem and ser 232. de temp he saith There be onlie two sorts of places for two sorts of souls after this life and this is no third In lib. 5. hypognost he saith The Catholick Faith by Divine authoritie believes that the first place is Heaven wherein the Reprobate his word is the not-baptized is excepted The second is Hell where everie Apostate and alliant from the faith of Christ shall suffer everlasting punishment We are altogether ignorant of a third place nor shall we find it in the holie Scriptures saith he And de Civit. Dei lib. 21. cap. 25. after the words of Gal. 5. 19 20 21. he saith Certainlie this saying of the Apostle is false if such men being delivered after what time soever shall possess the Kingdom of God but because it is not false trulie they shall not possess that Kingdom and if they shall never enter into the Kingdom of God they shall be held in everlasting punishment because there is no middle place where he is not punished who is not brought into the Kingdom Pope Gregorie Dial. lib. 4. cap. 39. moveth the question Whether after death there be a Purgatorie fire He answereth In the Gospel the Lord saith Walk while ye have light and by the Prophet In an acceptable time have I heard thee which the Apostle Paul expoundeth saying Behold now is the acceptable time now is the day of salvation Solomon also saith Whatsoever thy hand can do do it instantlie because there is neither work nor reason nor knowledge nor wisedom in the grave he hath it apud inseros whither thou goest David also saith His mercie indureth for ever out of which sayings it is certain that in what condition everie man departeth in the same shall he be represented in judgement But yet for some light saults a purging fire may be believed to be before judgement because truth saith If any speak blasphemie against the holie Spirit it shall not be forgiven unto him in this life nor in the life to come In which saying it is given to understand that some faults may be forgiven in this life and some in the life to come for what is denied of one it follows consequentlie that it is granted of some But as I said it is to be believed of little and very small sins as all idle words continuallie c. Thus unto Augustin's question Whether it be Gregorie answereth It is to be believed and that he gathereth out of one negative and contrarie unto the affirmative that he had confirmed by several sentences of Scripture And concerning the Text in 1 Cor. 3. he adds there Although this may be understood of the fire of tribulation in this life yet if one will take it of the fire of the future purging it may be diligentlie considered In the following chapter he sheweth his motive to think so But first consider that the Doctrine of the Church before him was that the dead doth not appear as Chrysostom to 1. de Laza. con 4. saith If souls did return to shew men what were done after this life Satan might verie easilie deceive the World for as when God sent Prophets Satan sent false Prophets when Christ came Satan sent false Christs when the Apostles were sent he sent false Apostles still mixing tares with wheat so if God did send the dead back into the World most easilie might Satan counterfeit that also not raising dead men but by deceiving the eies with false inchantments or by suborning some men to feign themselves dead or to say they have been dead and so he might confound all things But the all-knowing God hath prevented this falshood and he sparing us suffereth none to come from the dead to tell the living what things are done there to the end we should learn and believe the Scriptures But now Pope Gregorie saith he was induced to think that there is a purging fire after death because the soul of Paschasius a Deacon of Rome in the contention betwixt Laurentius and Symmachus had appeared before Germanus Bishop of Capua as he heard it said when he was young in a bathe and did service unto him and when the Bishop asked him Why he was there he answered For no other cause am I appointed to this place of punishment but because I was on the side of Laurentius against Symmachus but I beseech you pray the Lord for me and by this you shall know that he hath heard you if when you return hither you shall not find me The Bishop did so and after a few daies returning he found not Paschasius in that place Thus we see what was Pope Gregorie's opinion of Purgatorie and what were his grounds and motives Bellarm. de Purg. lib. 1. cap. 7. promiseth to prove Purgatorie by more apparitions from testimonies of most grave Authours but he cannot alledge one before this Gregory who as I said before from Mel. Canus was too credulous In a word as Roffensis hath well observed and ingeniously confesseth in Respons contra Luther art 18. and Pol. Verg. de invent rer lib. 6. cap. 1. repeats it Little or no mention of purgation is amongst the ancients and the Greeks untill this day believe it not so long as there was no fear of Purgatorie none sought indulgences for upon it depends all esteem of indulgences The beginning of indulgence take away Purgatorie and what need is there of indulgence say they Nor was it universally believed in the Latine Churches nor was it reckoned an article of faith till it was established by the Councel at Florence an 1439. where the Greeks did oppose it till they were hastning to an end and then they would not strive against the word but would never believe the thing 4. About the same time another
question like unto the former began to Prayer for the dead decline from worse to worse to wit Whether it be lawfull to pray for the dead We read of the practice and divers opinions of the Ancients but some of them bring no confirmation of their opinions from Scripture and their diverse opinions were according as they thought diversly of the condition of departed souls all did consider the souls either in the estate of salvation or damnation Some Greeks did believe the souls of the Elect to be without the Court of Heaven in a place of rest as they call it So saith Chrysostom on 1 Cor. hom 39. What saiest thou Paul shall not the souls live yea and shall be immortal but although they were six hundred times immortal yet without the flesh they shall not enjoy these wonderous good things neither shall they be punished with pain for if the bodie rise not the soul shall remain uncrowned and without the bless of Heaven And before him Irenaeus lib. 5. near the end saith Seeing the Lord went away in the midst of the shadow of death where the souls of the dead were and thereafter he arose again bodily and after his resurrection was taken up it is manifest that the souls of his Disciples for whom the Lord did these things shall go into an invisible place appointed of God for them and there they shall abide awaiting the Resurrection and thereafter when they have received their bodies and are perfectly risen that is corporally they shall come into the presence of God Unto them may be adjoined Theophylact though he lived in another age on Hebr. 11. near the end he saith Without us that is without our honour and glorie for lest they might seem to take that which belongeth unto us he hath appointed one time for crowning all men neither saith the Apostle they shall not be crowned but they shall not be perfected that is receive perfection whereby it appears that then they are perfected when they receive their Crowns and in the mean time they have a most sure pledge of their honour and glorie Doth not God wrong them seeing they have been first in suffering that they must await us but such delay is very acceptable unto them that they may with their brethren receive perfection and glorie we are all one bodie and surely it is great pleasure unto the bodie when it is wholly crowned c. The same is the Doctrine of the Greek Churches at this day as I learned from Antonius who had famous attestations calling him Metropolitan of Dirrachium when he was in Scotland an 1626. But many of the ancient Greeks thought otherwise for Polycarpus a Disciple of the Apostles and placed Bishop of Smyrna by them who saw the Lord in an Epistle unto the Philippians saith Paul with the rest of the Apostles being perswaded for certain that all these ran not in vain but in faith and righteousness now resting with the Lord. Euseb hist lib. 3. cap. 36. according to the Greek and 32. in English Iustin Martyr lib. Quaest resp ad orthod qu. 75. After the departure of the souls out of the bodies immediately the just are separated from the unjust and are carried by Angels where they injoy the companie and sight of Angels and Arch-angels by seeing our Saviour himself as it is said We are from or without the bodie and are present with the Lord But the souls of the unjust go into Hell Athanasius lib. de Virginit near the end There is no death unto the righteous but a translation for they are translated out of this World into everlasting rest not otherwise than if one were going from his Watch so the Saints depart from this evil life unto the good things that are prepared for them which the eye hath not seen nor the ear hath heard nor have entred into the heart of man which God hath prepared for them that love him on the other side Hell waiteth for the sinners And Cyrillus Bishop of Alexandria on Ioh. lib. 12. cap. 36. We should believe when the souls of Saints depart out of the bodies they are commended unto God's goodness as into the hands of a most dear Father neither do they abide on earth as some Unbelievers have thought untill they be honoured with burial nor are they carried as the souls of sinners into the place of torment another way being prepared for them by Christ but they flie into the hands of the Father for He also delivered his soul into the hands of the Father to the end that beginning at it and by it we might have certain hope of this believing firmly that after death we shal be in the hands of God and live a far better life and for ever with Christ therefore Paul did wish to be dissolved and to be with Christ They of the Latine Churches were of this faith as is manifest out of many parts of Cyprian especially lib. de mortalit he saith We should not put on black cloaths for them who have now received white robes nor should we give occasions to check us as if we mourn for them as lost and gone whom we say that they are living with God And near the end he saith Who being abroad will not hasten to return into his native soil Who desiring to sail home doth not earnestlie wish a fair wind that he may quicklie embrace his dear friends We call Paradise our native Countrie and have begun to call the Patriarchs our Parents why then do we not hasten and run that we may see our native soil and greet our Parents A great companie of friends do expect us how sweet is the great pleasure of the heavenlie Kingdoms without fear of dying and with eternitie of living how great and perpetual is that felicitie there is the glorious Queer of the Apostles there is a number of rejoicing Prophets there is an innumerable multitude of Martyrs that are crowned after their warring and suffering there are who having kept the Lord's commandments have translated their earthly Patrimonies into the heavenlie Treasures Beloved brethren let us with all earnestness hasten that we may be speedilie with them and let us wish that we may come soon unto Christ Bellarm. lib. 1. de Sanctor beat cap. 5. declareth the same of the Fathers generally excepting only some few who did believe otherwise as Lactantius did believe that all souls both of good and reprobate did remain in one place till the day of resurrection Instit lib. 7. cap. 21. Augustine in Ench. ad Laur. cap. 68 69. hath that opinion that I have mentioned lately But in Ioh. tract 49. he saith All souls departing this life have not the same mansions the good have joy and the wicked have torments And on Ps 116. he saith All the just all the holy men behold in the face of God that which is written unto us Now to return unto the prayers and oblations for the dead Augustine in Ser. 32. de
verb. Apost saith This is the tradition of the Fathers and observed by the whole Church thar when the defunct are mentioned at the sacrifice we should pray for them who have departed in the Communion of the Bodie and Blood of Christ and that it should be told that it is offered for them It is without doubt that these things are available unto the defunct but such as have lived so before their death that they may profit them after death But they who have gone out of their bodies without faith which worketh by love such duties of holiness are bestowed on them in vain seeing while they were here they received no grace or received it in vain and did treasure unto themselves no mercie but wrath And Confess lib. 9. cap. 3. he praieth for his mother Monica and addeth Lord I believe that thou hast done what I crave yet approve the voluntaries of my mouth for she did crave to be remembred at thy Altar Bellarmine saith that the Church was wont to pray on the Feast daies for particular Saints as on the Feast of Leo they said We beseech thee Lord grant that this oblation may be helpfull unto Saint Leo But saith he this sentence is now changed And Ambrose did pray for the soul of Theodosius but as they who did so pray do never bring any warrant from Scripture for it so neither can they tell what to make of such prayers Epiphanius contra Aâ—ri haeres 75. saith These prayers and oblations were at first instituted partly as Thanksgivings unto God to glorifie him in his servants partly in commendation of their praises who sleep in the Lord partly that others might thereby be moved to the imitation of their godliness and partly to shew publickly the faith hope charitie and love of the living their faith saith he because albeit these were departed yet the living believe they are injoying a blessed life hope because they are awaiting the same their charitie because they retain a sweet remembrance of the departed and their esteem because they judge them who are departed in the fear of the Lord howbeit in a blessed estate yet to be inferiour unto Christ seeing they praied unto him for them So far he Augustine in the fore-named Sermon saith It is not to be doubted that the dead are helped by the prayers of the holy Church and sacrifices and alms that is given for their souls that the Lord would deal more mercifully with them than their sins have deserved Where Cyprian in 34. Epistle saith We offer sacrifices continually for them Pamelius expounds it not to be otherwise then in remembrance of them and he proves this out of the Canon of the Mass presently in use and out of Augustine in Ioh. tract 84. where he saith The Martyrs we remember at the Table not so as we remember others who rest in peace to pray for them also but rather that they would pray for us that we may cleave unto their steps This washing excuse doth add more guilt as followeth Bellarm. de Purgat lib. 1. cap. 18. saith Their prayers were thanksgivings to God for their glorie or petitioneth not that their Saints might be augmented in glorie but that their glorie might be augmented with us or that their glorie might be more known unto the world or they were petitions for some accidental glorie of their bodie at the resurrection And whereas it is commonly said He doth wrong unto a Martyr who prayeth for a Martyr Bellarmine saith it is to be meaned of them only who pray for remission of their sins or for essential glorie unto a Martyr which is not lawfull saith he Thus we see they are contrarie one to another concerning prayers for them who are in blessedness and albeit Augustine calleth it a tradition of the Fathers and saith that it was observed by the whole Church yet none of them can shew that it is a Tradition or that it was observed by the Church in the time of the Prophets or Apostles nor some hundred years after them As for the souls damned in Hell Epiphanius loc cit saith We remember sinners and seek mercie for them and our praiers are helpfull unto them although they take not away all the blot Chrysostom homil 22. ad pop Antioc saith Read the Scriptures of our Saviour and learn for none can help us when we depart hence into that place a brother cannot redeem a brother out of those endless torments nor one friend another nor the Parents their children nor the children their Parents But you will say where is the proof of that Behold him who was thrust out from the marriage and none interceding for him consider the five Virgins that were excluded and their neighbours not praying for them and Christ calling them fools Ye have heard how that the rich man had no pitie on Lazarus and when he was tormented he craved a drop of water and how Abraham could not ease his torment and on 1 Cor. 16. hom 41. he biddeth rejoice that the sins of the wicked are by their death come to an end lest their punishment were increased yet saith he strive so far as ye can to help them not with tears but with prayers supplications alms and oblations So is he contrarie to himself and which is especially to be marked in the first place he gives reasons of his doctrine and none for his exhortation save only that Job offered sacrifice for his children But we find not that Job offered for them when they were dead but while they were alive in their bodies Likewise Augustine a little before said that duties of pietie are bestowed on such in vain but in Enchir. cap. 68. he saith prayers for the damned if they be no ease unto the dead yet they are comfortable to the living but he shews not what manner of comfort Pope Gregorie the I. prayed for the soul of Trajan an heathen Emperour and Bellarmine loc cit saith this was an ungodly praier unless we will hold that it was a particular motion of the spirit So he will neither approve nor condemn the Pope but he condemneth the like praier But Augustine had a by-way of his own concerning a third sort of souls that were not reprobates and yet in pain he had been a Platonick and retains so much of the Elisian fields and thought that praiers for such souls is a propitiation to God for their relief as followeth But after the 600. year this opinion was received by many especially by the authoritie of Pope Gregorie the I. that praiers and oblations should be offered for the dead to the end their torments in Purgatorie may be eased or ceased Now if we compare the practice of the Fathers in the preceding 400. years with the opinion of Gregorie and of the Roman Church after him we find that both sorts praied for the dead but with great difference The Greeks thought that the elect souls were not in Heaven yet not any of them in
martyrdom of Polycarpus neer the end they say The envious and malicious enemie of just men seeing the glorie of this Martyr so great procured that his bodie should perish from among us for there were manie that indeavoured and fully purposed to have been partakers of his blessed bodie by burial many pricked forwards Nicetes the father of Herod and his brother Dalces to move the Proconsul not to deliver unto the Christians his bodie lest that say they they leaving Christ fall to worship him This they said when the Jews egged and urged them forward which continuallie watched us lest we snatched him out of the fire being ignorant of this that we cannot forsake Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Translater omitteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should have translated thus who suffered for the salvation of the whole world of them who are saved that we can worship none other for we worship Christ as the Son of God the Martyrs we love as his Disciples and followers of the Lord and that worthilie for their invincible good love they bear to their King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is and we wish we may be their companions or communicate with them Out of this Epistle we see Christians did worship Christ and could not worship any other man Origenes contra Celsum lib. 5. holdeth that Saints that are in blessedness do pray for the Church on earth yet saith he we pray not unto them for God willeth it not and he refuteth the similitude taken from the example of Kings Courtiers Cyprian unto Cornelius Bishop of Rome saith If any of us two depart before the other by the mercies of God let our love continue and let not our praier cease with God and the mercie of the Father for our brethren and sisters But in Cyprian was no praier unto Cornelius when he was dead nor to any other that was defunct neverthelesse this opinion of Cyprian made way unto the invocation of Saints afterwards Georgius Trapezuntius the Translatour of Eusebius once made me believe that Eusebius and the Church in his time did worship the Saints for in lib. 13. de prepar Evang. cap. 7. he translateth thus We honour all those who have lived well howsoever they died we do this dailie honouring the servants of true godliness as the friends of God we go also unto their graves and make praiers unto them as to holie men by whose intercession we hope to be helped with God but the original words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is we pray besides their graves and honour their blessed souls Where Eusebius hath nothing for praier to Saints and in lib. 4. cap. 5. he saith We are taught to worship religiouslie God onlie and cap. 10. he saith Worshipping him onlie adoring him onlie in these places Trapezuntius hath omitted the partitie only The first Authours of any note whom the worshippers of Saints can alledge trulie were about an 370. for then some as Basilius Nissen and Nazianzen did pour forth praiers unto the Saints but with this addition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is if you have any feeling and if thou hast any regard of me and mine And at the same time sundrie other Fathers did not onlie abstain from but did impugn this novation Chrysostom in Ps 4. saith At all time thou maiest pray unto God neither needest Porters to bring thee in nor Proctors nor friends but when thou comest by thy self then especially doth he hear thee we do not so well please him when we request by others as we may by our selves for when he awaits our love he doth all things that may make us trust in him for when he seeth that we come by our selves he granteth most c. Epiphanius condemneth this errour in the Collyridians and the Antidicomarionites It were longsom to recite particular Authours we have their testimonies being assembled in Councels at the Councel of Laodicea in Syria an 368. in cap. 35. the worship of Angels and Saints is forbidden as idolatrie and forsaking of Christ Caranza in translating hath put angulos for Angels But Theodoret on the Epistle to Coloss cap. 30. saith expressely the Laodiceans in that Synod forbid the worshipping of Angels And the third Councel at Carthage cap. 23. saith When it is stoodat the Altar let praiers be alwaies made unto God And in that which is called the fourth Councel at Carthage cap. 14. Altars are commanded to be cast down that were erected to the memorie of Martyrs under the pretence of their apparitions and the furiousness of the people is hinted at in that place when they add If it may be done but if it be not permitted by the tumults of the people let the people be admonished that they haunt not those places Whence it is clear that the Fathers were forced to tolerate some things that they could not amend But what need I to bring the orthodox against these doubting Fathers seeing even they do upon other occasions condemn that practice Basilius in Moral reg 80. cap. 22. saith Seeing whatsoever is without the Scriptures is not of faith it is sin and Nazianzen in Oral in Basil saith Seeing I am a creature I cannot adore any creature and although Ambrose called unto his brother Satyrus for help yet in all that Oration he speaketh but passionately and rhetorically as appeareth clearly by these and other words Give me leave and permit unto my sorrow that I may speak a little more largelie of him with whom now I may not speak But behold what he saith without passion de fide ad Gratian. lib. 1. cap. 7. Paul forbiddeth me to serve any creature but commandeth me to serve Christ Christ therefore is not a creature the good servant who acknowledgeth the Lord even he forbiddeth us to serve a creature how then would he have served Christ the Lord if he had thought that Christ was but a creature And in comm in Rom. cap. 1. saith They being confounded with shame do use a miserable excuse saying they go unto God by creatures as we are wont to go unto a King by his Courtiers When he calleth this a miserable excuse he declares that the practice did not please him but he continueth refuting that excuse saying We go unto a King by his Courtiers because he is a man and knoweth not to whom he may concredit the Common-Wealth but to procure Gods favour who surely knows all our works and nothing is hid from him we need not any Intercessour but only a devote mind Bellarm. de Sanctor beat lib. 1. cap. 20. replieth The first part of these words is to be understood of them who give the properhonour of God unto the Saints and the last part meaneth God hath no need of information but we have need saith he This is to use the words of Ambrose a miserable excuse for he speaks of our need of an Intercessour and he saith We need not an Intercessour but a
Canons that each Presbyter dwelling in a Parish be subject unto the Bishop in whose Parish he dwelleth and alwaies in Lent that he shew and give account of their Ministry whether of Baptism or Catholick Faith and Prayers and order of Masses Then he forbiddeth sacrifice to the dead and other prophane rites of Heathens he appointeth punishment against the fornications and adulteries of Monks In the end it is Dâ—creed that Monks and Nuns should live within their Abbeys and Alms-houses according to the rule of their Father Benedict Concil tom 2. edit Crab. Behold how little mention is here of the Bishop of Rome 2. In the year 747. at Clonesho in England was a frequent Synod where At Clonesho it was Decreed 1. That Bishops should be more diligent in taking heed to their charge and admonishing people of their faults 2. They should maintain the devotion of true peace and love and serve God in the same faith hope and love praying for one another mutually 3. That once in the year each Bishop should visit all the Parishes of his Diocy and restrain the Heathenish observations which as yet were amongst the people 4. That none should be admitted into Orders till his life and conversation and literature were examined 7. That Bishops and Abbots should diligently take heed that all under them be diligent in reading for instruction of souls for it is to be lamented say they that so few are found to be ravished with the love of holy knowiedge but are rather mis-carried with vanities and love of idle glory and trace not the study of holy Scriptures 10. That Presbyters should learn to know all the duties of their Office especially they should learn to interpret in their own language the Creed the Lord's Prayer and the words that are said in the Mass and in Baptism and they should study to know what the words signifie spiritually â—8 That the Fast of the fourth seventh and the tenth months should be observed King Aelfwald and Offa were present and they two with many Dukes and Counts confirm the Decrees with their subscriptions Spelman ad An. 747. 3. Constantine Copronymus assembled a Councel at Constantinople of At Constantinople 338. Bishops out of Asia and Europe An. 755. this they called the seventh General Councel Here was Theodore Bishop of Ephesus Basil Bishop of Pisidia Pastiles Bishop of Pergamenum John of Nicomedia Cosmas of Epiphania in Apamea c. The controversie of Images was discussed Germanus Patriarch of Constantinople Gregory Bishop of Cyprus and John Damascene Patrons of Images were accursed and Constantine Bishop of Salaeum was made Patriarch Images of Christ of Mary and of the Apostles were condemned as having no warrant from Christ nor the Apostles nor the Fathers And if any would say that the Images of Christ only were condemned because they cannot represent his two natures but the Apostles had two natures and therefore they may be tolerated The Synod answereth it is the subtlety of divelish men following the errours of the Gentils but it is said in the Scriptures God is a Spirit and will be worshipped in spirit and truth No man hath seen God at any time but ye heard his voice and Blessed are they who have not seen and believe c. Then they alledge many testimonies of the Fathers against Images They conclude Let none of whatsoever estate henceforth follow so wicked and impure institution who dare from henceforth make any image or worship or set up any image in a Church or private house or have it privily if he be a Bishop or Deacon let him be deposed if he be a Laick let him be accursed and subject to the Emperour's censure because he fighteth against the Scriptures nor observeth the traditions c. Lastly follow the Canons accursing particularly all them who have images of the Trinity or of Christ as he is God or as he is man or as he is both God and Man in the hypostatical union or as if he were two persons to paint on the one side the son of God and on the other the son of Mary And they accurse all who have an image of any Saint 4. In the year 787. by perswasion of Tharasius Patriarch Irene called a Councel at Constantinople Here were Pe. Vicedon a Priest and Pe. Hegumen a Monk Legates of Pope Adrian John Patriarch of Antiochia Thomas of Alexandria c. Augustus made disputation of the worship of Images it was scanned on both sides Tharasius and other Bishops and Monks were for them against them was Basilius Bishop of Ancyra Theodore Bishop of Myri Theodosius Bishop of Amorio with many more Bishops and a great number of Teachers and Lay-men The Patriarch could not prevail by number and went about to exclude the better part from the Synod or disputation whereupon a tumult was like to arise for the people could not be content that so great a part should be debarred when the Patriarch saw that he could not prevail the Synod was dissolved The Image-worshippers report this story as if their adversaries had dealt only by faction and not by reason But thus writeth Pa. Diacon lib. 23. rer Roman Irene retaineth the Legates of Rome and by their advice banished a great number of them whom they called Iconomachi or fighters against Images Then she assembled another Synod at Nice in Septemb. An. 788. where the matter was quickly dispatched as Adrian and Tharasius would when there was no great opposition to wit as it is declared in Act. 3. they Decree that Images should be had embraced saluted kissed and adored but that which is called Latria they reserved unto the Trinity only Their chief pretence is because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to imbrace and to love and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addeth unto the signification as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what a man loveth or imbraceth that doth he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as David did Jonathan and Christ saith the Pharisees love the first places at Bankets and salutations in the Market-places Also the fore-named Basil Theodore and Theodosius with the Bishops Hippatius of Neece Leo of Rhodos Gregory of Pisidia Gregory of Pessinus Leo of Iconium Nicolaus of Hierapolis and Leo of Carpathe were perswaded to profess repentance and confess an errour in the former Synod So Images were set up and worshipped both in the East and West saith Pa. Diacon loc cit and Zonar lib. 3. Not long after Constantine did annull the Acts of this Convent Platin. which they call the seventh General Councel Baronius in Annal ad An. 794. sheweth that many learned men and of great esteem in those daies as Jonas Aurelianen Walfrid Hincmarus and others writ against the worship of Images and directly did contradict that Councel although it was confirmed by the Pope Yea and 5. In the year 792. Charls the Great summoned a Councel at Franckford At Franckford which he did moderate
integrity of both natures did double his person nor the unity of his person confoundeth his twofold nature for by the one he excludes not the other because each of them keepeth both with undefiled right which the wholsom authority of the Old and New-Testament commendeth that by prophecy and this by history being truly fullfilled and that concerning God and the creatures of this world we should not agree with the Pagans nor Hereticks when they disagree from the truth but in both Testaments the Divine Oracles testifie that not of necessity God made man and all things neither is there any visible or invisible substance which is not God or the good creature of our God But God is infinitely and immutably good but the creature is less and mutably good and that the beginning of the soul is uncertain and that the natures of souls and Angels are not a part of God's substance but the creature of God and made of nothing and therefore is not bodily since it is created to the image of God Concerning the godliness of manners without which faith of the worship of God is idle and fainteth and with which the integrity of Divine worship is perfected that every one should love God for God and his neighbour in God that by increasing he may attain that one cannot be defiled with the sin of another where is not alike consent of wills That lawfull marriages are not damnable although in them posterity be procreated subject unto original sin and that the integrity of faithfull virgins and continent persons is to be preferred above them Let not the one baptism of the Trinity be iterated which is not lawfull neither let it be thought profitable to each man according to the diversity of the Minister but that by singular power it is given of him of whom we hear it to be said Upon whom thou shalt see the Holy Ghost descending and abiding upon him that is he which baptiseth with the Holy Ghost and I saw and bear witness that he is the Son of God Let us not think we have no need of the remedies of repentance for the daily excesses of human frailty without which we cannot be in this life so that in the fruitfull remorse of repentance we confess that all our sins are blotted away as it is written Blessed are they whose iniquities are forgiven and whose sins are covered blessed is the man to whom the Lord imputes not iniquity And that no man by his own strength but by the only grace of God is united unto the Head Christ and made solid in the unity of his Church by unseparable perseverance of peace Neither should any good thing be imputed to the liberty of man's will Also that the temporal goods that are common to the good men and bad are created by God and according to his dispensation are given or denied to every one of which goods in every one that beleeves not the having but the use or abuse is commended or condemned but the godly only can attain unto the certain and eternal goods in the World to come and we believe now that the Church hath received a pledge of these things having the first fruits of the Spirit here and perfection hereafter here she is upholden with hope hereafter is nourished in very deed here seeing through a glass darkly and hereafter face to face when from faith she shall be brought to sight which when it shall be perfected as we shall injoy the most perfect gifts of the most high God so shall we not harm our neighbours That we have also that hope of the resurrection in the same order and in the same form as our Lord arose from the dead we beleeve also that we shall rise again in the same time wherein we are and live not changing our nature nor sex but only laying off our frailty and vices That Satan with his Angels and servants shall be condemned into everlasting fire neither according to the sacrilegious dispensation of some men shall he be restored into his first that is Angelical dignity from which he fell by his own wickedness This is the integrity of the faith of Catholick tradition of which if any one article be denied all the belief of faith is lost So far hath Raban there Now if this Confession be conferred with the Confession which was published and injoined by Pope Pius the IV in the year 1564 we may find many additions in the Church of Rome which were not known in the daies of Raban and if he were now alive and professed to believe no otherwise then the Church did at that time he could not be a Bishop although Trithem calleth him a matchless one 10. And to the end we may see how far the Church in that time differed Of the Mass from the primitive Church in the celebration of the Lord's Supper and what hath been added unto it since that time let us hear the same Raban shewing the form of it in his daies in Lib. 1. de Institut Cleric Cap. 32 33 and therewith on the margine we shall shew the original of every novation by correspondent figures and he beginneth thus The Lord first ordained the Sacraments 1 of his body and blood with blessing and thanksgiving and so delivered it unto his Apostles and they followed the same manner and taught their Successours to do so which all the Churches generally through all the World now keepeth In the beginning was not the custom of tooning which now is in the Church before the sacrifice but the Epistles were read and the holy Evangelists 2. But since we are begun to speak of the sacrifice 3 we will declare to what end all this order was institute First then in the celebration of the Mass 4 at the coming in of the Priest 5 unto the Altar 5 the antiphona 6 is sung 7 by the Clark that a sound may be heard when he entreth into the Sanctuary before the Lord as in the Old-Testament the entring of the High-Priest was known by the sound of the Bells wherefore the singing of God's praise is heard for just cause that the holy harmony of the Ministers may go before the mysteries of the holy celebration and the Sacrifice of worthy praise may go before the venerable Sacrament of the Body and Blood of Christ for the Queere 8 is the multitude assembled unto the holy service and is so called because in the beginning they stood like a Crown about the Altar After the Priest's coming in the Letanies 9 are said by the Clarks that the Common-Prayer may go before the particular prayer of the Priest Then followeth the Priest's prayer 10 who when he hath saluted the people with peace 11 receiveth the answer of peace from them that true concord and charity and pure devotion may the easier obtain their Petitions from him who looketh into the heart and judgeth inwardly Then the Reader readeth a part of the Canon 12 that the mind of the hearers
necessity that he could not be otherwise but that He in his Almighty and unchangeable Majesty as he knows all things ere they be did foreknow that the wicked were to be such of their own will Nor do we beleeve that any is condemned in His prejudice but according to the merit of their own iniquity nor that the wicked do perish because they could not be good but because they would not be good and through their own fault continue in the mass of perdition or original and actual sin Ca. 3. But concerning the Predestination of God it pleaseth and faithfully doth please according to the authority of the Apostle saying Hath not the Potter power over the clay to make of the same mass one vessel unto honour and another unto dis-honour We confidently confess the predestination of the elect unto life and predestination of the wicked unto death and in the election of them who are to be saved the mercy of God precedes the good merit but in the damnation of them who perish their wicked merit precedes the just judgment of God And in that predestination God hath only appointed what he was to do either in his gracious mercy or just judgment as the Scripture saith Which hath done what things were to be But in the wicked he foreknew their wickedness because it is of them and he did not predestinate it because it is not of him but because he knows all things which he did foreknow and because he is just he did predestinate the punishment that follows their merit for with him as Augustine saith is as well a fixed decree as a certain knowledge of every thing and hither belongs that saying of the Wise Man Judgments are prepared for the Scorners Prov. 19. Of this unchangeableness of the foreknowledge and predestination of God by which the future things are already done may that well be understood Eccles 3 I know whatsoever God doth it shall be for ever nothing can be put to it and nothing taken from it and God doth it that men should fear before him But that any are by the power of God predestinated unto evil as if they could not be otherwise We not only do not beleeve it but even if there be any which will beleeve such evil with all detestation as did the Arausicane Synod we say Anathema unto them Ca. 4. Item of the redemption of the blood of Christ because of so great an errour which hath begun in this point so that some as their writings declare define that it was shed even for the wicked which from the beginning unto the coming of Christ being dead in their wickedness are punished with everlasting damnation contrary to that of the Prophet O death I will be thy death and O grave I will be thy destruction it pleaseth us to hold and teach simply and faithfully according to Evangelical and Apostolical truth that this price was given for them of whom our Lord saith So must the Son of Man be lifted up that whosoever beleeves in him shall not perish but .... And the Apostle saith Christ was once offered to take away the sins of many And moreover the four Articles that were defined unadvisedly in the Synod of our brethren at Carisiac for their inutility are also errour contrary unto truth and likewise other things concluded foolishly in the 19 Syllogisms of John Scot and glorious with no secular literature although it be boasted otherwise in which rather the argument of the Divel then any argument of the faith is found we discharge them altogether from the hearing of Beleevers and by the authority of the Holy Ghost we inhibit them that those and such things be altogether shunned and we do judge that introducers of new things should be corrected lest they be smitten more severely Ca. 5. We believe that it should be held firmly that all the multitude of the faithfull is regenerated by the water and the Spirit and thereby truly incorporated into the Church and according to Apostolical doctrine are baptized into the death of Christ and washed in his blood because neither could be true regeneration in them unless there were also true redemption seeing in the Sacraments of the Church nothing is in vain and nothing in mockage but altogether all things are true and relieth upon its truth and sincerity And yet of that multitude of the faithfull and redeemed some are saved by eternal salvation because through the grace of God they continue faithfully in their redemption hearing in their hearts the voice of their Lord Matth. 10. 24 Who continueth unto the end shall be saved and others because they would not continue in the salvation of faith which before they had received and did chuse rather to make the grace of redemption in vain through their wicked doctrine and life then to keep it attain no way to the fullness of salvation and possession of eternal blessedness Seeing in both we have the doctrine of the godly Doctour Whosoever are baptized into Christ are baptized into his death and All which are baptized into Christ have put on Christ and Let us draw near with a true heart in fullness of faith having our hearts sprinkled from an evil conscience and being washed in the body with clean water let us hold fast the profession of our hope without change And again For them which sin willingly after the received knowledge of the truth there remains no other sacrifice for sin and He that despised the Law of Moses ..... Ca. 6. Item of grace by which the Beleevers are saved and without which never any reasonable creature hath lived blessedly and of free-will which is weakned by sin in the first man but by the grace of Jesus Christ is renewed and healed in his Beleevers We beleeve constantly and with full faith the same that the most holy Fathers have left to be kept according to the authority of the Holy Scriptures what the Arausican and African Synods have professed what the blessed High-Priests of the Apostolical See have held in the Catholick faith and presuming to decline no way into another side concerning nature and grace But we reject altogether the foolish questions and almost the fable of old women and Scot's pottage which the purity of faith cannot disgest and which have miserably and lamentably arisen in these most dangerous and grievous times unto a heap of our labours and breach of charity lest Christian minds be corrupted and fall from the simplicity and purity of faith which is in Jesus Christ So far they What they say here of Scot's pottage they understand that Treatise of Iohn Scot and have borrowed the phrase from Jerom's Prologue on Ierem. lib. 1. speaking of Celestius a Disciple of Pelagius a Briton and not a Scot. And from this word Baronius ad An. 855. § 1. writes that this Synod was convened against some vagring Scots of whom Gotteschalk was the prime man and thereby hath brought not only his Binius
designation of the other Malcolm and his good fame did cross his desire wherefore the King caused him to be poisoned nor could the Authour of the deed be known all men had so good an opinion of the King Then Kenneth propounded unto his Nobility a new designation of his Successour and also propounded the example of other Nations where the eldest son of the King or the nearest in blood doth succeed and if the heir be not of ripe age the worthiest of the Nobility governs the Realm under the name of Tutours and not Kings and by this custom said he seditions bloody wars and murthers are prevented which have been frequent in this Country through the ambition of the Nobility There first he asks the opinion of two which were of highest estimation and who might seem most to oppose this novation They partly for fear and partly to decline ambition did allow the King's purpose and so it passed current that the King's son was declared Governour of Cumberland Now as Kenneth goeth about in this way to establish his posterity he troubleth his conscience and partly with inward gripings for the aforesaid murther and partly with dreams he was so vexed that in a morning he goeth unto the Bishops and Monks and confessed his sin Since King Gregory about the year 855. made some Laws for immunity of the Clergy the Priests had straied from the learning and devotion of the ancients So they brought comfort unto the King not from the mercies of God through Christ but iâ—â—oin him for their own advantage to visit holy places and graves of Saints to kiss reliques to redeem his sin by hearing of Masses and alms-deeds and to account more of Monks and Priests then he had done before Buchan hist li. 6. But Bishop Spotsewood in his History lib. 2. saith They were not yet become so grossly ignorant as to beleeve that by such external works the justice of God is satisfied although some idle toies such as the visiting the graves of the Saints kissing of relicks hearing of Masses and others of that kind which avarice and superstition had invented were then crept into the Church yet people were still taught that Christ is the only propitiation for sin and by his blood the guilt thereof is only washed away Herein his judgment is charitable but how true it is I see not his warrant The King resolves to obey the direction and as he was going to visit the grave of Palladius he lodged with Fenestella Lady of Fettercairne and was treacherously murthered by her in the year 994. Then Constantine son of King Culen at all occasions begun to regret the iniquity of the former novation that thereby the Country would be indamaged and all they of the Royal Blood defrauded For said he what is more foolish then to permit unto Fortune the chief matter of the State What if the King's children through infirmity of body or mind be unapt for government What if babes had been Kings when the Romans Peichts and Danes did oppress the land What is more against reason then to establish that by Law which God in his word hath threatned as a curse Neither is the pretended danger of sedition and murther prevented thereby since there is no less fear of Tutors then of Competitours because those also must be the nearest in blood Wherefore the present occasion is not to be omitted but presently to abolish that Law if it deserve the name of a Law which was enacted by tyranny and fear and the former customs whereby the Kingdom hath flourished from small beginnings is in time to be restored lest it cannot be remedied when a preparative is once past A Parliament was held at Scone within 12. daies after the death of Kenneth and Constantine was proclaimed King The Governour of Cumbria being as yet but young had little assistance but his base brother Kenneth levied an Army for himself and Camped at the water Almound near unto the King and perceiving his number to be lesser then the Kings he sought the advantage of Sun and wind the King relied upon his number and both Captains were slain Then Grim the son or brother-son of King Duffus was proclaimed King by that party The fore-named Malcolm raised an army against him by mediation of Bishop Forthad they agree that Grim shall remain King of the Land by the North-wall of Severus and Malcolm during his life time shall possess the South-part and succeed to the Crown Nevertheless King Grim considering that his seed would certainly be debarred of the Crown began to oppress both parts so that the North-part sought aid from Malcolm and Grim was forsaken by his Army and slain in the year 1016. This tumult for succession is not yet ended as followeth 3. There is extant a Book called Altercatio Ecclesiae Synagogae without the name of the Authour by authority of Chronic. Hirsang it is given to Gisilbert an English Monk who is said to have lived in the beginning of this Century It saith in Ca. 4. The Holy Spirit first makes the will good and then worketh by it truly whatsoever good can be done whether to think or to will or to perfect is to be ascribed unto God and not to man's free-will therefore if God worketh these three things in us to wit to think to will and to perfect surely He worketh the first without us the second with us and the third by us seeing by giving the good will he preveneth us by changing the evil will with consent he joineth us to himself and by furnishing unto our consent ability and facility the inward worker is made manifest externally by our outward work Ca. 8. The righteousness of God is manifested here righteousness is meant not wherewith he is just but wherewith he cloatheth man when he justifieth the ungodly freely Unto this righteousness the Law and the Prophets give witness the Law because by commanding threatning and justifying no man it sheweth clearly that man is justified by the quickning Spirit thorow the gift of God the Prophets because what they fore-told Christ hath fulfilled at his coming ..... We cry unto the most secret ears of God by desires more then by words for unto him who knows all things our wishes are voices if thou desirest good thou hast cried Moses was silent in voice and cried by faith as the woman touching the hem of Christ but others do cry in fear and fail in faith Catal. test verit lib. 11. 4. Fredward a Knight about the year 940. writ a book concerning the Presence of Christ's body in the Sacrament following the doctrine of John Scot and of Augustine Paschasius an Abbot writ against him Ibid. About the year 950. it was reported as a strange thing that Odo a Dane then Bishop of Canterbury turned the bread on the Altar into the flesh of Christ and from flesh into bread again He confirmed the strange doctrine with strange arguments to wit by lying miracles Ibid. 5. At
manifest that the power of Rome being shaken religion being banished the name of God is contemned with frequent perjuries and the worship of Divine religion is despised even by the High-Priests yea Rome it self being almost alone departeth from her self for she provides neither for her self nor for others In the end he exhorts the Bishops there present to go forward in the deposition of the other Arnulph according to the Ecclesiastical Canons as they did and he himself did consent unto the sentence of his deposition Ph. Mornae in Myster iniq Magdebur Histor cent 10. ex Actis Synodi in an ancient manuscript When Pope John heard that his See was contemned by the Synod at Rhemes he threatneth his curse against King Hugh and his son Robert The King returned answer that he had done nothing in contempt but was willing to justifie all what he or his Bishops had done if it pleased the Pope to meet him at Gratianopolis on the Frontiers of Italy and France or if rather he would come into France he promised to receive him with the highest honour The Pope sent his Legates into France and in the mean time Gerebert sent an Epistle unto Seguin Arch-Bishop of Senon who was said to favour the deposed Arnulph the tenor whereof is It became your worthiness to eschue the craftiness of deceitfull men and to hear the voice of the Lord saying Here is Christ or he is there follow not One is said to be in Rome who justifieth those things which ye condemn and condemneth those things which ye think just ..... God saith If thy brother offend against thee go and rebuke him ... how then say some that in the deposition of Arnulph we should have awaited the deposition of the Romish Bishop Can they say that the judgment of the Romish Bishop is greater then the judgment of God But the first Bishop of Rome or the Prince of the Apostles saith We must obey God rather then man Also Paul the Teacher of the Nations crieth If any man preach unto you otherwise then what ye have received although he were an Angel from Heaven let him be accursed Because Pope Marcellin offered incense unto Idols should therefore all Bishops offer incense I say boldly that if the Bishop of Rome himself sin against a brother and being often admonished will not hear the Church even the Roman Bishop according to the command of Christ should be esteemed as a Publican and Heathen for the higher up hath the lower fall And if he think us unworthy of him because none of us assenteth unto him when he judgeth contrary to the Gospel he cannot therefore separate us from the communion of Christ seeing even a Presbyter unless he confess or be convict should not be removed from his Office And the rather because the Apostle saith Who can separate us from the love of Christ and I am perswaded that neither death nor life .... The priviledges of Saint Peter saith Leo the Great is not where judgment is not exercised according to righteousness Wherefore occasion should not be given unto these our enviers that the Priesthood which is one every where as the Catholick Church is one should be subject unto one man that if he be corrupt with money favour fear or ignorance none can be a Priest except whom these vertues recommend unto him Let the Law of the Catholick Church be common .... Farewell and suspend not your selves from the sacred mysteries Pope John had intelligence of this Letter and summoned the Bishops of France unto a Synod first at Rome then at Aken The Bishops answered They were not obliged to go out of their own Country At last he named Munson on the borders of France Where only Gerebert appeared and boldly maintained the cause of the French Church so that the Legate Leo could do nothing without new instructions from the Pope save only that he appointed another Synod at Rhemes and in the mean time he suspends Gerebert The Bishop said unto the Legate It is not in the power of any Bishop or Patriarch to remove any of the faithfull from the Communion unless he confess or be convict and none of these could be laied unto his charge and no other Bishop of France was there Afterwards Gerebert fearing the inconstancy of the new King went into Germany and not long after he was advanced unto the See of Ravenna As he did fear it came to pass and Arnulph was restored Nevertheless Gerebert cannot contain himself but he writes the Apology of the French Church as his Epistle unto Wilderodon Bishop of Argentine testifieth Ph. Mornae in Myster 2. Out of these four Centuries it is clear First That many both of the Civil Observations and of the Ecclesiastical Estates did oppose the ambition and usurpations of the Bishops of Rome 2. That the Canons that were enacted at the Synod of Trent were not known in former ages although Papists dare say that they have authorized nothing but what was held by the ancient Church 3. Although the Ancients gave way to unnecessary rites and fond superstitions yet in matter of doctrine and faith they held the same which the Reformed Churches do teach now and they begun to see that the Bishop of Rome is the Antichrist 4. We see the truth of what Pol. Virgil. writes de invent rer lib. 5. cap. 1 Many rites were borrowed from the Jews and ancient Romans and other Heathens which saith he lib. 6. cap. 8. we know not whether it was well done since experience teacheth that whatsoever reason might be for bringing them into the Church yet the manners of Christians now require to abolish them 3. Because after this time ordinary Synods were not held I shall omit this Chapter till we come unto the XV. Century And when upon particular causes either Emperour or Pope or others did call a Synod I shall speak of them in those places THE FOURTH AGE Of the CHURCH OR The History of the Church Lurking and of Anti-Christ Reigning containing the space of 300. years from the Year of our Lord 1000. untill the year 1300. CENTURY XI CHAP. I. Of EMPEROURS OF this Age it is to be premitted generally that as The sum of this fâ—urth Age. Car. Baron ad An. 1001. § 1 4. saith at that time the revelation of Antichrist was proclaimed in France preached in Paris published thorow the world and beleeved by many He confirmed this by the testimony of Abbo Floriacen who in Apologet. ad Hugo Robert saith When I was a young man I heard a Sermon in a Church at Paris concerning the end of the world that so soon as the thousand years are expired Antichrist shall come and not long after the general judgement shall follow Wherefore Vsser de statu success Eccles cap. 3. advertiseth his Reader that now he shall see the Popes exalted by pretext of religion and government of the Church now they will wring all Civil government from Emperours and
the death of my Lord Jesus Christ betwixt thee and my wicked merits and I offer the merit of his most worthy passion for the merit that I should have had and alas I have it not Say again O Lord I lay the death of my Lord Jesus Christ betwixt thy wrath and me Then let him say thrice Into thy hands O Lord I commend my spirit Ia. Vsser de succes Eccles c. 7. sheweth from Cas Vlenberg lib. causar caus 14. that all Christendom received this form of questioning the sick from this Anselm but it hath been changed from time to time In the Book Institutio baptizandi aliaque Sacramenta administrandi ex decreto concilii Tridenti restituta printed at Lions ann 1598. at that part de recommendatione anima are the same questions and answers but there are set first these Believest thou dear brother all the Articles of the Faith and all the holy Scripture according to the exposition of the holy and Catholique Doctors Ans I believe Doest thou detest and refuse all Heresies and Superstitions which are damned and disallowed by the holy Mother the Catholique Church Ans I do disallow Instead of these two questions the above-named Jesuit reporteth ex Bibliotheca Vaticana thus If he be a secular man he should be demanded so Believest thou these things that belong unto Christian faith in so far as they be determined by the Church Ans I believe And in the end he saith These things being finished Anselm saith Without doubt the sick man shall be saved Observe Here is no word of Purgatory nor of saying Masses for him after death But the most remarkable difference is in Index Expurgat set forth by Cardinal Quiroga there it is ordered to blot away or leave out these questions Believest thou that our Lord Jesus Christ died for our salvation and that none can be saved by his own merits or any other way but by the merit of his passion And where it was said in Or do baptizandi printed at Venice ann 1575. at the end of these questions We need not dispair of his salvation which with his heart believeth and with his mouth confesseth these questions that Index ordereth to leave out these words also By this form and the changes of it we may see how the Papists have changed their faith especially in this main cordial for a sick soul The same Anselm wrote two Books etituled Cur Deus homo against some The reasonableness of redemption by Christ whom he calleth Infidels And it appeareth certainly unto me these have been the Fore-fathers of the Socinians and that Socinus have gathered the most part of their quirks out of these Books but as the man hath been wickedly minded he hath not taken to heart what Anselm hath answered unto these Infidels I studying brevity will onely repeat some of the answers except onely the first objection Lib. 1. c. 2. The Objector saith As right order requireth that we should believe the profound things of Christian faith before we presume to search them by reason so it seemeth to be negligence if after we be confirmed in the faith we endeavor not to know what we do believe wherefore as by the preveening grace of God I think that I know the faith of our redemption so that albeit I cannot comprehend by reason what I do believe yet nothing shall be able to pull me away from the certainty thereof I crave that thou wouldest declare unto me which many others do crave as thou knowest upon what necessity and reason hath God seeing he is Almighty assumed the baseness and weakness of humane nature for the restoring of us This is the main objection and the preamble of it condemneth implicite faith Anselm answereth cap. 3. We do neither wrong nor reproach to God but giving thanks with all our heart we do praise and set forth the unspeakable altitude of his mercy that how much the more wonderously and above all imagination he hath restored us from so great and so deserved wickedness wherein we were unto so great and so undeserved benefits which we had lost he hath set forth the greater love and pity toward us for if they would diligently consider how conveniently the restauration of man is procured after this maner they would not jeer at our simplicity but with us they would commend the wise bountifulness of God for it was necessary that as by the disobedience of a man death entered into mankinde so by the obedience of a man life should be restored and as sin which was the cause of our damnation had its beginning from a woman so the Author of our righteousness and salvation should be born of a woman and as the divel overcame man whom he perswaded by eating of a tree so a man should overcome him by suffering whereof he was the author on a tree Cap. 4. Is not this a necessary reason why God should do these things seeing his so precious a work mankinde was altogether lost nor was it fitting that what God hath propounded concerning man should be altogether annulled nor could his purpose be brought to pass unless mankinde had been delivered by the Creator himself Cap. 5. Whatsoever other person had delivered man from everlasting death man might be judged to be a servant unto that person and if it were so man had not at all been restored unto that dignity which he had had if he had not sinned seeing he which should have been the servant of God onely and equal unto the good Angels in every respect should have been a servant unto one which is not God and whose servants the Angels are not C. 8. The will of God when he hath done a thing should be a sufficient reason unto us albeit we see not why he hath done so nor should any think it contrary to reason when we confess that God hath done these things which we believe of the Incarnation And they understand not what we believe for we affirm without any doubt that the divine nature cannot suffer nor in any respect can be brought from his Celsitude nor hath any difficulty in whatsoever he will do But we say that our Lord Jesus Christ is very God and very man one person in both natures and two natures in one person wherefore when we say that God was humbled and suffered weakness we understand it not according to his imsuffering nature but according to the infirmity of humane nature which he had assumed and so it is clear no reason is against our faith for thus we do not understand any humiliation of the divine substance but we declare that there is but one person of God and man nor did God the Father deal with that man so as you seem to understand or give an innocent unto death for the guilty for he did not force him unto death against his will nor suffered him to be killed but he himself did willingly suffer death to the end he might save us from death
estate of innocence the flesh as a weak beast did bear the Spirit sweetly having neither spur nor bridle or if there was any bridle then wherewith the flesh which cannot go by it self was ruled yet it had not need of a bridle to restrain it because it was not impetuous Lib. 2. cap. 11. Some Fathers have said That the Saints see all things because they see him who seeth all things I dare say no more but this they see as much as pleaseth him it is hard to judge any more But thou wilt say If they hear me not I speak in vain unto them which neither hear nor understand Behold let us say Saints hear not the words of them that pray unto them nor doth it impair their blessedness that they know not what is done abroad Let us say then they hear not But doth not God hear Why art thou solicitous then whether they hear or how much they hear seeing God heareth for whose sake thou prayest he seeth thy humility and will reward thy devotion Ibid. To. 5. cap. 10. The Sacrament is given in both kindes to the end we may believe that thereby a twofold effect is signified for it hath the vertue as Ambrose saith to preserve both body and soul Ibid. par 15. cap. 7. It is more probable we should believe that every soul suffereth punishment in those places especially where they have sinned but if there be any other place of these punishments it is not easie to prove 12. Bernard Abbot of Clarevaux or Clareval was famous in that time He oft complaineth of the defection of the Church as in festo Convers Pauli Ser. 1. he saith The whole multitude of Christians seemeth to have conspired Complaints of Bernard against thee O Christ from the least to the greatest from the sole of the foot to the crown of the head there is no soundness Iniquity proceedeth from the Priests thy Vicars which seem to be Governors of thy people alas alas O Lord God they are first in pursuing thee who seem to desire and have the primacy in thy Church Now holy Orders are given for filthy gain they seem to abound in godliness while they take on them the charge of souls but their least thought is of the safety and can any persecution be more grievous unto the Savior of souls many Antichrists are in our days Christ seeth this and is silent our Saviour suffereth and dissembleth and we must also be silent and dissemble especially concerning our Prelates and Masters of the Church The Ministers and Vicars of Christ think it necessary to observe what they command but they will not consider what is the will of their Master c. In a word none can more sharply rebuke the vicious lives of Bishops and Abbots then Bernard did in his time as appeareth especially in his Epist 42. albeit not with open hostility nor would he make a Schism in the Church Yea he did not spare the Popes as appeareth partly by what he wrote unto Eugenius and in Epist 178. unto Innocentius II. he saith It is the one voice of all who have any faithful care of people among us that righteousness perisheth in the Church the keys of the Church are not regarded the authority of Bishops is dispised because none of them endeavor to revenge the offences committed against God nor can any correct unlawful things in his own Diocy they lay all the blame upon you and the Court of Rome they say that ye throw down what they have lawfully built and ye have established things which they have justly condemned Yea for his liberty in speaking against the Errors of his time he was detested and reproached He was detested so that he was necessitated to publish Apologies namely see that Apologia ad Willerm Abbat where he saith that they called him the most miserable of men one who durst presume to judge the world and by the shadow of his baseness insult over the lights of the world yea not a ravenous wolf in a sheeps skin but a biting flea or a base moth and he saith there that he was like to be killed every day and was judged as a sheep for the slaughter and nevertheless he was not afraid to speak of their vices because said he Melius est ut scandalum oriatur quam veritas relinquatur And he continueth telling them that at that time a small train was called avarice sobriety was thought austerity and silence sadness but loosness was called wisdom prodigality liberality babling affability jeering mirth softness of clothes and pride of horses honesty superfluous ornaments of beds cleanliness and when one doth so unto another that is called charity and so charity destroyeth charity and discretion confoundeth true discretion and such mercy is full of cruelty because thereby the body is served and souls are killed Who at the beginning when the Order of Monks began could think that Monks would become so naughty O how unlike are we unto those in the days of Antonius Did Macarius live in such a maner did Basilius teach so did Antony ordain so did the Fathers in Egypt carry themselves so I will speak I will speak though I be called presumptuous yet I will speak truth How is the light of the world become darkness how is the salt of the earth made unsavoury they whose lives should have been a pattern of life unto others are become blinde guides of the blinde when they shew example of such pride I am a liar if I have not seen an Abbot having above sixty horses in his train when ye saw them riding ye might say these were not Fathers of Monasteries but Lords of Castles not feeders of souls but Princes of Provinces they must have carried after them their table-cloths cups basins candlesticks and portmanteans stuffed not with straw but ornaments of beds scarcely will any of them go four miles from his house but he must have all chattels with him as if he were going into a leagure or through a wilderness where necessaries could not be had O vanity of vanities but not so vain as mad the walls of Churches are glorious and poor folks have necessity the stones are covered with gold and the children are naked c. One may say yet Bernard was a serious follower of the Popes yes he gave them all the titles that the flatterers could or were wont to give but see what blows he gave them as appeareth by what he wrote to Innocentius and what is here above in Eugenius II. he layeth on them the blame of all the wickedness in the Church and he proveth that they had not right to usurp as they did In Rites he was carried with the sway of the times and these were the lesser things but behold his doctrine His doctrine of faith how different it was from the tenets of Rome now and if you will know the Giant by his foot note these passages In the Sermo de multipl utilit verbi
all joyn together against a common enemy so it was in the combat of the Friers The Dominicans did lay the grounds of their opinion on Scripture and doctrine of the Fathers and of ancient School-men And the other party when they could not finde the least taste of Scripture for maintaing their cause they have their refuge unto miracles and consent of the multitude Against them F. Iohannes de Vdine à Dominican useth this dilemma S. Paul and the Fathers said he either did believe as ye do that the blessed Virgin was free from the common law of men or they did not believe if they did believe it and spoke not at any time but universally without any mention of this exception why follow not ye their example but if they did believe the contrary then your opinion smelleth of novelty But F. Ierom Lombardel a Franciscan did affirm That the Church now hath no less Authority then the Primitive and therefore if by consent of the ancient Church the Fathers without exception spoke so we should invite an universal consent unto this exception from the common condition which opinion sheweth it self at this time by the celebration of this festivity So far P. Soave 15. Peter Abbot of Cluniac was in great account with Pope Eugenius II. Bernard wrote many Epistles unto him In Epist 277. he calleth him a vessel for honor full of grace and truth and endued with many gifts In an Epistle unto Eugenius he saith Albeit your person be set over Nations and Kingdoms to pull up and destroy to kill and scatter yet seeing you are neither God nor are you Jeremiah unto whom this was said you may be deceived you may be deceived by them who seek not Jesus Christ but themselves and lest this be if there be any faithful Son he should shew unto his Father faithfully what things he knoweth and which may be unknown unto you and he should â—orewarn and forearm you lest they of whom it is said the poison of aspsis under their tongue be able to corrupt your sincerety by their poison Here he professeth unto the Pope himself that he may err and be deceived Adversus Iudae lib. 1. If as you say and as the Apostle teacheth all men are condemned and all die in Adam then as the same Apostle teacheth all are justified in Christ and all are quickened for it is true what he saith As by one man sin came on all to condemnation so by one righteousness came on all to justification of life God by his essential goodness having pity on lost man and willing to save him but unless justly neither willing nor able while he sought in his eternal counsel how he might shew pity on the wretched and save his own justice this especially he thought most convenient whereby justice might be saved and man be delivered and grace be enlarged and God be glorified so God sent his own Son unto the sons of men that putting on mans nature and healing mans vices he should take in the assumed flesh not sin but the punishment of sin even bodily death and so by his single and temporary death he should deliver from a two-fold and that everlasting death by which dispensation mercy sheweth mercy and no prejudice done to justice when for the everlasting punishment of man a temporal punishment of God-man is offered which certainly is of great weight even in the ballance of justice that for rightly ordering the sins of the world the transitory death of the Son of God is more weighty then the everlasting death of the sons of men This is our sacrifice this is the burnt-offering of the Gospel of the new people which was offered once on the Cross by the Son of God and of man even by God Lib. 2. cap. 4. As before the Law and under the Law you see that many are honored with the title of righteousness even without legal customs so know thou that after the Law not onely many but all are justified by the onely grace of Christ Contra Petrobrus lib. 1. ep 2. When he said Do this he addeth in remembrance of me therefore the remembrance of Christ is the cause of the Sacrament and therefore lest it be forgotten which especially should be in our heart remembrance is tied unto the heart by this suitable sign as an unsoluble cord by which strong tie the redeemed should always think on the price of redemption and being thankful unto the Redeemer by faith working by love he should shew himself no way ungrateful for so great grace And the matter is of such worth that the mindes of men should be stirred up not dully but duly to think on it to love and embrace it It was expedient and just that the remembrance of Christ's humanity and death should be preserved not onely in the ears by hearing but also unto the eyes by sight Therefore to the effect that men might not onely learn by words but even familiarly feel by deeds that they die continually while severed from Christ and that they cannot live perpetually unless they be conjoyned and united unto Christ after the similitude of bodily meat and drink they receive Christ's body and drink Christ's blood not given by another not received from another but from Christ himself which will be after this life their food i. e. eternal life and blessedness Ibid. I hear that you say The Church of God consisteth in the unity of believers gathered together and this is clear unto us all unto this Church hath God the Father by the intercession of his Son given the holy Ghost that he may abide with her for ever to comfort her in this life and to glorifie her in that to come unto all the Churches of Christ which by their number make up the body of the one and Catholike Church we do owe honor and love by the bond of charity Lib. 5. cap. 16. Seeing thou art under one shepheard Jesus Christ seeing thou dwellest in the same fold of the Churches seeing thou livest in the one faith and hope of eternal things as well thou white as black Monk why pratest thou foolishly of divers fleeces why contend ye for no cause or for so foolish a cause why for so childish occasion do ye rent the chief garment of charity take heed lest that name of innocence whereby ye are called sheep cause that you be not of the number of these whom the great Shepheard will set on his right hand Catal. test ver lib. 14. 16. Peter de Bruis a Priest of Tolous preached in sundry places against the Popes and the doctrine of Rome calling the Pope the Prince of Sodom and Rome he called Babylon the mother of whoredoms and confusion he preached against the bodily presence of Christ in the Sacrament against the sacrifices of the Mass he condemned the worship of Images prayers to Saints the single life of Priests pilgrimages multitude of holy days c. Phi. Mornae in Myster iniq The
called Waldenses Josephini Peronistae Arnoldistae and because they joyned with the hearers of Peter Bruse they were called Petrobrusiani Henriciani and because the Heresie of the Manachees waxed about that time as was touched in the former Century in France and Italy some through malice and others through ignorance called them Manichees Gazari c. When they were thus scattered by persecution the Church of God was gathered for they were persecuted by the Bishops Arelaten Narbonen Aquens and Albinen and some suffered constantly and others fled so that Popliner in Hist Francor lib. 1. whom Genebrard in Chronol lib. 4. testifieth to have told all things simply according to truth of History saith of them About the year 1100. maugre all Christian Princes they spread their doctrine little differing from the Protestants at this day not through France onely but through all the bounds of Europe almost for the French Spaniards English Scotch Italians Dutch Bohemians Saxons Polonians Lithuanians and other Nations defended the same stubbornly until this day saith he Reynerius an Italian Inquisitor under Pope Innocent III. in his Book Contra Haeret. cap. 4. printed Ingolstad An. 1613. writeth of them thus Among all the Sects that ever were or now are none is so hurtful to the Church as these poor men of Lions for three causes First Because it continueth longest for some say it hath been from the days of Pope Silverster I. and others say from the days of the Apostles Secondly Because it is most general seeing there is no Nation where it spreadeth not Thirdly Whereas all others are conjoyned with blasphemy against God this Sect of the Leonists hath a great shew of godliness for they live justly before men and believe all things concerning God and all the Articles of the Creed onely they blaspheme the Roman Church and hate her and the multitude is ready to accept such things This testimony giveth occasion to search deeper for their original All Historians almost agree that Peter de Waldo lived about the year 1150. and that these were called by those foresaid names the difference is Poplinerius saith The Waldenses were about the year 1100. Sigonius de Regno Ital. lib. 9. saith Eriald did persecute the Patareni in Millain about the year 1058. And Reynerius saith No Heresie continued longer time But from the year 1150. until the year 1215. when Reynerius lived is not so long a space as some Heresies have waxed yea he expresly saith that some bring their original from the days of the Apostles Wherefore it may well be said That some of that profession had been in all ages to whom the Waldenses did associate themselves Among them were the Henriciani Berengarians Bertram c. Reynerius speaketh of their number saying None durst hinder them both for the multitude and power of their abettors I was oft present in the Inquisition and at their examinations there were accounted forty Churches defiled with this Heresie and in one Parish they had ten Schools So he Gretser a Jesuit in Prolog contra Valden saith It may be truly said to have waxed because scarcely any Countrey hath been free of this pest and it did so spread it self into sundry Provinces Trithem in Chron. Hirsaug and after him P. Mornay in Myster say If any of them had been passing from Colein to Millain he did lodge in one of their houses every night as they marked their houses above the doors that their own fellows might know them Vernerus in Fascic tempor aetat 6. sheweth their condition saying Of old the Catholique faith was oppugned by mighty Princes by subtil Philosophers and sly Hereticks and other men of note but in those days it was not a little quelled by contemptible Laicks and most poor Idiots to wit as the Apostle saith God hath chosen the foolish things of the world to confound the wise Again Vernerus saith Yet there were some most subtil persons who endeavored to maintain the Heresie of the Waldenses And Jac. de Rebiria cited in Catal. test ver lib. 15. saith Because they who were called Priests and Bishops at that time were almost ignorant of all things it was easie unto the Waldenses being most excellent in learning to gain the first place among the people some of them disputed so accurately that the Priests permitted them to preach publiquely As for the continuance of this Heresie as the Romanists call it in following times we are informed by testimonies both of Papists and Protestants Orâ— Gratius in Fascic rer expetend having inserted the confession of faith which they sent unto the King of Hungary An. 1508. saith It differeth not much from these things that are now taught by some meaning Luther so that these may seem to have learned from the others And he admonisheth ingeniously that the Waldenses may be better known from that confession then by the Catalogue of Hereticks set forth by Bernard de Lutzenburgh Iohn Naucler in Generat 47. saith The Hussites followed the Sects of the Valdenses Ia. Thuan ad An. 1550. writeth more fully saying Peter de Valdo leaving his Countrey went into Belgio and Picardy as it is now called finding many followers he passed thence into Germany abiding a long space in the Cities of Vandalia and lastly he setled in Bohem where to this day saith he they who embrace that doctrine are called Picards His companion Arnold took another course into Aquitania and abode in Albium whence were the Albigei who quickly went among the Tolosates Ruteni Cadutci King Lewes VIII would have killed the Albigenses if he had not been taken away by sudden death albeit from that time they were scattered hither and thither yet always arose some to hold their doctrine on foot as John Wickliff in England John Huss and Jerome of Praga and in our time when the doctrine of Luther was received with the applause of many the residue of them who were scattered every where did gather and with the name of Luther were encouraged namely about the Alpes and when the Waldenses in Merindol and Cabriers heard of what was done in Germany they were glad and sent for some of German Teachers and then they shew themselves more then they had done before And after three pages Edit Offenbach An. 1609. he saith The Caprienses were at that time molested with wars by them of Avenion and in the common danger they wrote the sum of their Religion agreeing almost with the doctrine of Luther and they presented it unto Francis I. and he sent it unto Ja. Sadolet Bishop of Carpentoract who was of a pious and meek disposition and received the suppliants bountifully what things were spread of them besides those heads he declareth ingeniously to have been forged through envy and to be meer lyes as he knew by Inquisition that he had taken of them before And Serrarius in Trihaeres saith Who to day are Calvinists were anciently Berengarians Wendelstin in praefa in eod can Decret printed An. 1525. saith The Lutherans are
would contentiously defend his error by and by it should by these Legates be deferred unto the audience of the other Sisters and if by Letters Canonically written that Sister could be reduced unto the harmony of wholesome doctrine it was well but if not a general Councel might be assembled 2. The Empire was translated from Rome to the East and then it was ordained by 150. Bishops assembling in this City when blessed Nectarius was ordained Bishop of this See after the condemnation of Maximus Ennius who was infected with the contagion of Apolinaris then it was ordained I say with consent of the most godly Emperor Theodosius the elder that as old Rome had obtained from the holy Fathers in former time the first place in Ecclesiastical causes so then new Rome for the honor of the Empire should have the Ecclesiastical precedency after her and should be called as the second Rome so be called and be the second See and should preside all the Churches of Asia Thracia and Pontus and treat of all Church-affairs and determine them by her own Authority And then such Legates Wardens of the Catholique faith as were sent to Alexandria and Antiochia were sent also into this Royal City and likewise from hence unto them for the same ministery that they all might teach the same and differ in no point of truth 3. When the Empire was divided the Bishops were also divided the decrees of the Roman high Priest that were established in their Councels without the Greeks let these Bishops which belong unto him look unto them As for these Councels which in these days they hold how should we imbrace their decrees which are written against our knowledge For if the Roman Bishop sitting in the high throne of his glory will thunder against us and as it were from above throw his commands and will judge of us and our Churches not with our counsel but at his own pleasure yea and will Lord it over us what brotherhood or what fatherhood can be in this who can patiently endure it for then we might be called the very slaves and not children of his Church And if this were necessary and so grievous a yoke were to be laid on our necks none other thing followeth but that the only Roman Church should have that priviledg which they hunt after and she shall make Laws unto all others and she her self be without Law and so be not a pious mother of children but an imperious Lady of slaves To what purpose then were the knowledge of the Scriptures the studies of learning the doctrine and discipline of teachers and the noble wits of the wise Greeks the onely authority of the Roman high Priest which as thou sayest is above all turneth all to nothing Let him be the onely Bishop the onely Teacher the onely Commander and let him onely as the onely Pastor answer unto God for all things that are concredited unto him onely But if he will not have fellow-laborers in the Lord's vineyard and if he be exalted in keeping his primacy let him glory in his primacy but not contemn his brethren whom the truth of Christ hath begotten in the womb of the Church not unto bondage but unto freedom For as the Apostle saith We must all stand before the throne of Christ that every one may receive as he hath done whether good or ill He saith All though he was an Apostle he excepteth not himself he excepteth no mortal He said All he excepteth not the Roman high Priest Nor is it found in any Creed that we should believe specially the Roman Church but rather we are taught every where to believe that there is one holy Catholique Church These things speak I of the Roman Church with your favor which I do reverence as you do but will not follow absolutely nor do I think that she should be followed in all particulars whose authority thou hast propounded unto us as so excellent that we must forsake our own customs and receive her form and change in Sacraments without examining by reason and without authority of Scriptures but we as blinde men should follow her leading us whither she willeth by her own spirit which how safe or honorable it is for us let both the Latin and Greek Sages judge 4. Thou sayest that the Lord said unto Peter alone and not unto all the Apostles Whose sins ye forgive and what thou shalt binde on earth But it is believed that the Lord said that not unto Peter onely but indifferently unto them all with Peter or to Peter with them all Nor did the holy Ghost come down on Peter onely at the Pentecost but the Lord sent him unto them all in a like gift and in a like measure as he had promised therefore we do so acknowledge the power to be given of the Lord and received by Peter that we think the Authority of the other Apostles should not be minced seeing certainly they all equally without any prejudice of another or usurpation as truly meek and lowly in heart did receive the same holy Ghost and by the same holy Ghost did receive the same power of binding and loosing nor can we think that the priviledge was given unto Peter onely which is common unto them all by the Lord's gift therefore we may not take from others which have the same power and ascribe unto one the Authority which is common to them all Let Peter as the twelfth Apostle be honored so that the other eleven be not excluded from the Apostleship which certainly they did receive by an equal and not different dispensation not from Peter but from the Lord himself even as Peter did 5. I grant there have been many heresies in Constantinople but there also were they extinguished as the heresie of Arrius in the days of Constantine the root of them all was Philosophia which was planted in Constantinople and which the learned have abused So heresies have been condemned in the Churches of Calcedon Constantinople Ephesus Antiochia and Alexandria and it was commanded that none should any more plead for these heresies But now in this City are no heresies As for Rome haply no heresies began there because they were not so witty and subtil nor were they such searchers of the Scriptures as some here and as the vain wisdom wherewith some among us were miscarried into heresies is to be condemned so the rudeness of the Romans is to be commended whereby they said neither this nor that of the faith but with an unlearned simplicity did hear others which seemeth to have come either through too much sloth in searching the faith or through slowness of judgement or that they were taken up with the multitude and weight of secular affairs Catal. test verit lib. 15. The Reader may judge of this reply unto these objections and by these particulars understand what the Greeks did judge of the particulars that are omitted It seemeth the Romans would wipe away that jeering blot in the last
Rome Matth. Paris loc ci and he sent unto Sifrid Bishop of Mentz commanding him to publish the sentence of the Roman Consistory against Otho throughout all Germany and charge all the Cities that they do not acknowledge him Sifrid delayed no time But immediately Henry Count Palatine of Rhene the Duke of Brabant and other Princes and Barons levy an Army against Sifrid and forced him to leave his Bishoprick and hide himself in Thuringia where the Count did as yet cleave unto the Pope When Otho understood of this stir in Germany he did return quickly and notwithstanding the Pope's curse was received as Emperor and calleth a Diet at Norinberg An. 1212. about Whitsunday where he declareth the manifold fraud of Innocentius and how unjustly he had accursed him and then said Be of courage you Princes unto you belongeth the charge of this Kingdom and the administration thereof I say unto you belongeth every disposition of the Teutonick Kingdom and to provide for every thing therein it is in your power and not in the power of the Pope to create or forsake an Emperor it is your part to calm the troubles if any shall arise within the Empire therefore ye Princes and Nobles maintain your rights and shew your power for your Nation and Imperial Laws lest if ye do it not ye be deprived of Empire and patrimony c. By these and such other words they resolve to levy immediately an Army and first to invade Thuringia Io. Naucler gener 41. In the year 1214. Innocentius causeth Frederick to be elected which now had been well bred in literature and Otho thought to have hindered the election but the Princes some for envy of his puissance and some for affection to the former Emperor and some addicted unto the Pope fell from him therefore he retired into Saxony until he gathered a new Army he made some attempts but in vain and died An. 1220. 3. FREDERICK the II. left Germany in peace and went to be confirmed at Rome He gave unto Pope Honorius the County of Funda and other great gifts even a rod to break his own head and he confirmed the Act Whosoever continued a year under excommunication shall be guilty of proscription and shall not be absolved until he make satisfaction unto the Pope In recompence of these gratitudes and obeysance when two Counts in Tuscia Thomas and Richard did rebel against the Emperor the Pope maintained them and absolved them from their allegiance and because Frederick did expostulate Honorius the Pope thundereth a curse against him Some Bishops conspired with the rebels and the Emperor accused and pursued them for treason They run to Honorius He sent a Nuntio unto the Emperor and commandeth to restore the Bishops and dischargeth him that he meddle not with Church-men The Emperor could not endure such imperiousness and said How long will the Bishop of Rome abuse my patience when will his covetous heart be satisfied go tell him that I have as great prerogatives as my Father Henry and Frederick my Grand-father and that I will rather hazard my Crown then suffer him to empair my authority seeing every Prince in France Spain England c. hath the nomination of their own Prelates Pe. Mexia But Platina saith The cause of this excommunication was when his Mother died which held him within bounds he began to vex the Church Lands But it is certain by sundry Histories that his Mother died in the beginning of Innocentius In his time came John de Bregna King of Jerusalem into Italy for aid against the Turks he made reconciliation betwixt the Pope and Emperor and gave his onely Daughter Jole unto the Emperor then a widower with the Title King of Jerusalem for this cause the Kings of Sicily were called Kings of Jerusalem for a long space Then Frederick did intend to go into Asia yet because he delayed Pe. Mexia saith the truce which John had made with the Sultan for ten years was not yet expired the Pope did intend some great thing against him but was taken away by death When Gregory was installed Jole was brought to Rome to be married and when the Pope held out his right foot unto the Emperor to kiss it he scarcely touched his knee but would not bow unto the foot P. Mexia The Pope was not well pleased he dissembleth for a time but intendeth to revenge So after some moneths he chargeth the Emperor to go into Asia according to his vow but intendeth to deprive him of the Empire Frederick suspecteth it and delayeth the longer till he heard that the Christians in Asia were utterly distressed then he assembleth his Nobles at Cremona and causeth his Son Henry to be created Caesar and sent him to perswade the Princes to send aid unto his expedition An. 1226. At this time the Lombards had made a league with other Cities of Italy by suggestion of Pope as is believed saith Naucler Honorius against the Emperor which league continued many years to the great prejudice of the Empire and manifest hindering of the expedition An. 1227. Pope Gregory again chargeth the Emperor to go into Asia Frederick writeth unto his Son to conveen the Princes again and nameth the time when they should make their rendezvous at Brundusio The Emperor becometh sickly nevertheless he sailed with his Army into Creta and there being hindered by sickness he sent his Army forward and returned himself into Pulia Then the Pope excommunicateth him the Papalines say because he had murthered Jole and others speak of other pretexts but P. Mexia and Blondus say that Jole died after this curse Immediately Frederick sent to Rome offering to clear himself but his Ambassade was not admitted Therefore the Emperor sent Letters throughout the Empire and to other Princes shewing how wonderously he was excommunicated and how presumptuous and covetous the Church of Rome was become even the mother of all mischief Unto Otho Duke of Bavier he wrote thus The high Priests of Rome do now affect not onely dominion but God-head for they will have all men to fear them more then God and it is sure that there be many Antichrists among them neither hath Christian Religion any such adversary that man which is called the Pope abounding in wealth to the great prejudice of piety thinketh after the maner of Tyrants that he may do as he listeth and is answerable to none as if he were God what is proper unto God he vaunteth of himself that he cannot err he requireth both impudently and imperiously all men to believe that he cannot be guilty of a lye Avent Annal. lib. 7. And unto Henry the III. King of England he wrote The Church of Rome is become so avaricious that they are not content with the goods of the Church but they will have the inheritance of Emperors Kings and Princes and make them all tributaries as Henry hath experience and the Earl of Tolouse whom the Popes binde with excommunication till they bring them into
Order in Scintilla Divi. amor cap. 5. writeth of him thus Our holy Father Dominicus did every day lash his own body most sharply once for dantoning the flesh next for satisfying for the souls in Purgatory and the third time for living sinners But Antonius Arch-Bishop of Florence about the year 1420. goeth further comparing Dominicus with Christ in number and greatness of miracles in name in life death and after death and in all these almost preferring Dominicus O blasphemy saying Christ raised three dead bodies Dominicus raised three dead bodies at Rome what shall I say of four hundred which were drowned at Tolouse and at the prayer of Dominicus were brought forth safe after they had been a long space under the water Christ being immortal came twice unto his disciples when the the doors were shut but Dominicus being as yet mortal came into the Church in the night when the doors were shut lest he did awake his disciples Christ after his death said unto his disciples All power is given unto me in heaven and earth but this power was given unto Dominicus in heaven on earth and in hell for he had Angels to serve him and the Divels trembled at his nod nor were they able to disobey him The prayer of Christ was heard so oft as he would for when he prayed in the garden Let this cup depart from me albeit he was not heard in so far as he prayed in sensuality yet according to his minde or reason he wished not to be heard but Dominicus shewed unto one of his companions Iacob de Vorag in Legend Aurea calleth him Prior Monasterii Cassamariae in a familiar conference that he never did seek any thing from God which he did not obtain to his hearts desire to wit because he was more perfect then Christ and never did pray by appetite of senses These and many other blasphemies were paralelled by that Bishop and canonized Saint of the Roman Church Anton. par 3. tit 23. cap. 1. § 2 38. The next was Francis of Assisio an Italian the Father of the Franciscans were the the Minorites or Franciscans he also is exalted above the Prophets Apostles yea and above Christ In Francis say they the passion of Christ is renewed of him David saith Thou hast crowned him with glory and honor and thou hast set him above the works of thy hands He is given as a light to the Nations It is most certain for one Mass of St. Francis God hath been appeased with all the world They are all saved who die in that Order and under the rule of St. Francis He hath obtained from God that none can die evilly in his habit Christus oravit Franciscus exoravit P. Morn in Myster iniq ex libro Conformitat Vitae B. Francis ad vit Christi The Author of that book was Barth de Pisis An. 1389. it was approved by the Roman censurers and printed at Bononia An. 1510. with this inscription Liber aureus These two Dominicus and Francis were canonized and their Orders confirmed And by the Bull of Pope Gregory the IX it was commanded that all should believe the holiness and power of these men or shall be punished as Hereticks That Legenda sheweth the cause of their honor Pope Innocentius did refuse two as the Iesuits now are the onely pillars of the Roman Church to confirm their Order until he dreamed as Mantuanus also hath expressed it in Fastor lib. 8. Viderat in somnis Laterani ungentia Templi Tecta ruinosum caput inclinare vtrumque Supposuisse humeris sustinuissi ruinam Taliter admonitus pastor succurrere fessis Posse hominem rebus fidei regnoque labenti Annuit c. This dream is in Legenda Aurea and in Fascic temp After that dream Innocentius craved that Dominicus would draw up the rules of his Order but before the rules were digested Innocentius died and then Pope Honorius received and confirmed them Legen Aurea Bonaventura in vita Francis saith that dream was meant of his Father Francis How was the Lateran Church then like to fall The Emperor for a long time was striving against the Popes and the Waldenses were preaching against the heresies of Rome and calling the Pope the Antichrist therefore power and authority was given to Dominicus and Francis with their disciples to allure with their pale faces to sting with fained words and to preach that all men should send money for maintaining the holy wars against the holy wars against the Emperor and that none should believe the new doctrine of the Waldenses This was the scope of their preachings at first and so did they uphold the Lateran Church And because the Bishops were not diligent enough to resist the Waldenses the Pope commiteth unto Dominicus the office of Inquisition and he took with him others which either with sword or by tongue would oppugn all the adversaries of the Roman Church Afterwards these Friers became Bishops Cardinals and Legati à latere and what were they not to gather collections of money and to incite Kings and Nations against the Infidel Emperor as they spake and Princes and against them whom they called Hereticks For their diligence in this Commission Dominicus and Francis were called the two Olives and the two Candlesticks standing before the Lord Revel 11. and the two Cherubins full of wisdom Exod. 37. Antonin loc cit Their Institution Their institution was to have a white coat and a black one above it to live by the works of their hands or by alms but to have no proper goods and lest their piety turn to idleness they should go abroad and preach every where as Christ did Pope Innocentius the III. commended this Institution and after him Honorius confirmed it Pol. Virg. de inven rer lib. 7. cap. 4. From their preaching they were called Praedicatores Francis had been an Augustinian but he would being a more strict life all Monks had possessions in common though nothing in propriety but he would have nothing in common nor in propriety nor two coats but one coat of the natural colour girded with a girdle of leather This he commended as the very life of a Christian and commanded and practised by Christ and to the end that these of his Order should beware of pride which often followeth sanctity saith Pol. Virg. loc cit he would have them called Minorites He vowed obedience unto Pope Honorius the IV. and his Successors and his Brethren must vow obedience unto him and his Successors When they were advising in the Colledge at Rome upon the confirmation of this Order some Cardinals said It was a new thing and more then man is able to perform John Bishop of Sabinien said It is blasphemy against Christ and his Gospel to say that it containeth any thing new and impossible So it was confirmed at that time And afterwards by Pope Gregory the IX in these words We say that neither in common no◠in special should they
them the Books of his Court as the But of their faith when they enquire they ask nothing but Believest thou in the Church of Rome and if it be answered affirmatively they say But the Church of Rome judgeth this proposition heretical and scandalous unto godly ears or derogatory unto the power of the Church and so they compel the man unto a recantation But if he who is examined do profess to maintain his opinion by testimony of Scripture or by reasoning they make a noise and blowing their cheeks they say You have not to deal with Batchelors or raw Students but with your Judges you come not to argue and jangle but you must answer simply whether you will acknowledge the Decree of the Roman Church and revoke what you have said If the man will not they shew him faggots and say We must deal with Hereticks not by arguments and Scripture but by these c. A third sort of locusts were the A third Order Carmelites a more ancient sort indeed for they had been many ages at mount Carmel even under the Soldan but when they changed their habit they were all banished and coming into Europe were confirmed by Pope Honorius the III. Their habit was white their rule was to accept from any man and do nothing but at command of their Superior to deceive the people with glossing words under pretence of long prayer Those were once conjunct with the Franciscans in the Inquisition but when they saw the people hated them for the cruelty of that office they forsook it as I. Bale in Catal. pag. 546. hath marked from the Bull of Pope Alexander the IV. A fourth sort was the Crucigeri which began as Pol. Virg. de inven rer lib. 7. cap. 3. hath it in this maner INNOCENTIUS the III. directed against the Albigenses a great number of Soldiers intended against the Turks they had received their badge of the cross Those all were slain and the Pope canonized them all and for their honor he began such an Order and gave them priviledges Pope Alexander the IV. dreamed that he saw St. Augustin and therefore he called all the Augustinians out of the woods and desarts and caused them to dwell in Cities and gave them exemptions and priviledges So about that time began many other Orders both of men women apart in their own Monasteries and some of both men and women in the same Monastery but for shame in divers parts and both sorts under the command of a woman as the Order of St. Clara the Sister of Francis the Minorite and of St. Briget About the year 1252. the Minorites began to teach Aristotle that they might be the more able to deceive with Sophistry Innocentius the IV. thereupon said Now Philosophy sitteth like a whore to wit saith Matth. Parisien as another Caiaphas he prophesied truly If he knew that she was a whore why did he suffer her to occupy the chair of her Mistress because he would shew that wittingly and willingly he had given a bill of divorcement unto the holy Scriptures Scholastick Theology was the proper exercise of these two Sects of Friers and they did still extinguish the few and little sparks of truth For the Scholastick Divinity had as it were three ages the first from the year 1120. until the year 1212. the Doctors of Their ages this age are reckoned Anselm Arch-Bishop of Canterbury Hugo de St. Victor a German Richard de St. Victor a Scot Gratian the Compiler of the Decrees Peter Lombard Master of the Sentences his colleague Blandinus Rupertus Tuitiensis Hugo de Ponto Hugo the Cardinal and first Compiler of Concordantiae Biblicae Leo Tuscus Gulielm Altisiodorensis Vincentius Gallus Alexander de Ales alias Fons vitae an English who wrote the first Commentaries on Lombard Gualter Pictaviensis Alfonsus Tostatus or Abulensis c. The second age began with Albertus Magnus Professor once at Paris and then at Colein his disciple Thomas de Aquino Doctor irrefragabilis Aegidius Romanus Primate of Aquitania Johannes Scotus Subtilis Doctor Richardus de Media villa Alanus de Insulis Augustinus de Ancona Nicolaus de Lyra Cardinal Bonaventura Sepharicus Doctor Durandus de St. Portiano not the worst of them Gulielmus Occam about the year 1330. c. These were diligent in studying reading and writing but as the Arrians Novatians and other Hereticks in former times did trust in their subtil disputes so these for the most part forsake the certainty of Scriptures despise the simplicity of the Fathers delight in the subtilty of distinctions and curious questions and were readier to wrangle and jangle with ostentation of wit then to search the truth in love desirous to maintain opinions that they have coyned and not to follow Divine oracles faining new words and pratling of verbalities realities hecceities and what other frivolous words they can devise to paint and disguise their errors And when they have talked so highly that few can understand their discourse then they are called sublime Doctors and what one did coyn another did oppose and refute In their disputes they seldom bring texts of Scripture for confirmation or grounds but so saith the Philosopher or so saith the Master meaning Aristotle and Lombard or so saith such a Father And others among them whose sagacity cannot soar aloft do write of the power of the Pope and miracles of Saints they forge plausible or terrible fables advance the reliques and Histories of this or that Saint still mixing their own lyes I leave the third age of Scholastick unto its own place These of that second age have added Their novations 1. Transubstantiation 2. Auricular confession many errors unto the former as for example 1. Peter Lombard could not tell whether the change of the bread in the Sacrament were formal or accidental but these held transubstantion and concomitancy From this root sprang a wood of intricate questions that the world knew not before which demonstrateth the novelty of the error as 1. What giveth immediately the form unto the Sacrament Pope Innocentius the III. lib. 4. de Myster cap. 6. saith Christ used no words in the consecration but onely did consecrate by his Divine power But Tho. Aquin. in Sum. par 3. qu. 76. ar 1. ad 1. saith Against this are the words of the Gospel which say Christ blessed and certainly that blessing was done by some words therefore the words of Innocentius are spoken opinative magis quà m determinative For clearing this point he sheweth a little before a new distinction between this Sacrament and all other Sacraments to wit the form of other Sacraments import the use of the matter but the form of this importeth onely the consecration of the matter which saith he consists in consubstantiation 2. Whether the substance of the bread remain after the consecration they conclude this negative 3. Whether the substance of the bread be turned into nothing or into materiam primam or into the body of Christ 4.
In what subject do the accidents of the bread and wine remain 5. Whether the transubstantiation be done in a moment of time 6. Whether the dimentions of Christ be wholly in this Sacrament 7. Whether the body of Christ be in this Sacrament locally 8. Whether the body of Christ doth move according to the motion of the hostie 9. Whether any eye even a glorified one can see Christ's body in the Sacrament 10. Concerning the truth of the words Hoc est enim copus meum are innumerable controversies as Whether hoc signifie bread or whether it importeth demonstrationem ut conceptam non ut exercitatam or ad intellectum non ad sensum that is This that is the thing signified by this is my body Or whether it demonstrateth to the sense but is to be understood according to the instant or moment not of pronouncing it but of pronouncing the last syllable as when one saith Now I will be silent Thomas Aquinas first did write those and innumerable more such questions and after him many have debated them and many other questions of that subject and nature 2. Before it was voluntary excepting the case of scandal to confess their sins and no Laws were against them which did not confess yea Lombard Lib. 4. Dist 17. B. saith It may be said that without confession of the mouth or payment of outward punishment sins are blotted away by contrition and humility of the heart for after that one doth with a grieved minde propound to confess his sins God forgiveth because there is confession of the heart albeit not of the mouth and by this confession the soul is inwardly cleansed from the spot and contagion of committed sin and the debt of everlasting death is forgiven and therefore saith he these sentences of the Fathers which he hath quoted before concerning repentance and confession are to be understood of the confession of the heart or of inward punishment But after that Decree of Innocentius the III. the School-men held that he is not to be accounted a Christian who confesseth not all his sins particularly As for the circumstances the Canon biddeth the Priest be discreet in searching the circumstances of the sinner and of the sin But the School-men press every man to confess particularly every circumstance of his sin so far as possibly he can Concerning the person who should hear confessions Lombard lot cit D. teacheth that a man should diligently seek a Priest because God hath given the power of binding and loosing unto Priests but if a Priest cannot be had The Confessors one may make his confession unto his neighbor or companion and he speaketh no where of a Monk or Frier But afterwards the Dominicans got power from the Popes and the Priests were neglected 3. Gratian in his Decrees and 3. Pardons and Indulgences Lombard in his Sentences have no word of pardons or Papal indulgences But when avarice had possessed the Clergy and the people were blinded with ignorance and superstition and both were contented with an outward formality then publick declarations were redeemed with sums of money which they called alms for the use of the poor or for building Hospitals or Churches or Bridges and the discharge of the publick declarations was called indulgence or pardon The School-men finding this practise to be so gainful unto Bishops and the pardons so acceptable unto the people did commend them in their preachings yet so that among themselves some made question of the truth of them for some as Tho. Aquin. Supplem qu. 25. ar 2. said These pardons were but a kinde of pious deceit whereby the Church draweth men into some sort of devout actions as a mother allureth her childe unto some steps by shewing him a golden peny which she giveth him not Some said they were available in the Court not of God but of the Church others held they were useful in both Courts And they made the ground of this power to be the treasures of Christ's and the Saints sufferings which they had suffered more then was needful for the propitiating their sin and everlasting punishment all which their sufferings of supererrogation make up the treasure of the Church and the Bishops or Priests may bestow a part of that treasure on them which have not merits of their own And truly any man might perceive as the Germans did in their grievances which they sent unto Pope Hadrian the VI. that these were cunning frauds to purchase money unto the Pope and the Friers and others their partners We read that in the primitive Church when discipline was strict they would remit somewhat of their severity as they saw the persons affected but in that Century not so much the punishment already enjoyned but to be enjoyned was dispensed with for money in former time the dispensation was granted lest the penitents did faint under the burthen and that they might the sooner be received into the communion again nor were they granted for money But at that time and in times following they were pardoned from all satisfaction both for sin committed and to be committed if they would give moneys which trick was coloured with pretext to say Masses for them or for use of the holy wars And these pardons were at most thought to avail onely unto the living until Boniface the VIII did extend their vertue unto the souls in Purgatory Co. Agrip. de vanit scien cap. 61. Unto the more clearing of this point hear what John Roffen saith contra assert Luthe art 18. seeing Pol. Virg. de inven rer lib. 8. cap. 1. and others do cite the same as truth Possibly many saith he do not value indulgences because the use of them is known to have come but lately among Christians unto them I answer It is not certain who gave them first nevertheless there hath been some use of them very ancient as they say among the Romans which may be gathered by the Stations None who is Orthodox here he would say Popish or a follower of the Pope doubteth whether there be a Purgatory of which there is no or very little mention among the ancients yea and mong the Greeks it is not believed until this day and neither did the Latins conceive the verity thereof at one time but by little and little nor without dispensation of the holy Ghost that after so many years both the faith of Purgatory and use of indulgences was generally received by the Romish Church so long as there was not fear of Purgatory no man sought pardons for upon it doth all the account of pardons depend if ye take away Purgatory what use have pardons therefore pardons began after that people stood in aw of Purgatory So far he saith Polydore which thou perhaps seeing they are of so great moment didst expect as more certain from the mouth of God But Roffensis saith further If there be no Purgatory we shall not have need of pardons considering therefore how long time
Purgatory was not known and then it was believed by some by degrees partly by revelations and partly by Scriptures and so at last it was believed generally by the whole Church we may easily understand some cause of pardons Seeing then Purgatory was so lately known who can now admire that there was no use of pardons in the primitive Church c. 4. A fourth device of the Friers 4. Meritum ex congruo condigno was the distinction of merit ex congruo condigno some holding the one part onely and some both parts but it was never universally approved among them seeing always some did abhor to say A man by his merits is worthy of the Kingdom of heaven Of which number were Guiliel Parisien Jo. Scotus Gregorius de Arimino Biel c. This particular leadeth to another consideration Their contrary doctrines of these Friers that as they do differ in degrees the latter sort for the most part being worse or more erroneous then their fathers and ready to produce a worse generation so they did and still do differ in contrary opinions for they preach not Christ of good will saith Agrip. de vanit scien cap. 97. but for contention so that there is more hope of agreement among Philosophers then among these School-men seeing they have darkened and killed all maner of Divinity with opinions of men and new errors c. and the posterity sweareth into the words or tenets of their Master and they are led captive by his opinion so that they will not yield unto contrary reasons nor Scripture This is clear by the families or Sects of Thomists and Scotists striving the one against the other not in Philosophical or indifferent points but in matters of greatest moment As for example 1. Thomas saith A man is accepted of God not for his vertue but by the grace of God which is the fountain of these vertues In 2. Sent. Dist 26. q. 1. ar 4. But Capreolus on that place bringeth Scotus Durand and Aureolus holding the contrary 2. Thomas saith A man deserveth glory ex condigno 1 2. qu. 114. ar 3. yet to make this smooth he hath devised that distinction that a work deserveth either as it proceedeth from free-will or as it proceedeth from God's grace and so on that part of Rom. 6. Jâ—ct 4. he saith If good works be considered in their own nature or as they proceed from mans free-will they deserve not eternal life ex condigno but onely as they proceed from the grace of the holy Ghost But Durand in 2. Sent. Dist 27. qu. 2. refuteth both the tenet and that frivolous distinction 3. Thomas proveth that a man cannot understand supernatural things without the light of grace In 2. Sent. Dist 28. qu. 1. ar 5. But Durand on that place striveth for the contrary 4. Thomas saith No man in this life without habitual grace can eschew all and every sin 1 2. qu. 109. But Scotus holdeth the contrary In 2. Sent. Dist 28. 5. Thomas saith None without the help of God can sufficiently prepare himself unto habitual grace loc cit ar 6. and there he declareth what it is to prepare himself to wit to turn unto God as he which hath his eyes turned from the Sun prepareth himself to receive the light of the Sun when he turneth himself unto the Sun Against this doth Durand dispute in 2. Sent. Dist 28. qu. 5. 6. Thomas saith Grace differeth really from vertue as the soul from the faculties in 2. Sent. Dist 26. qu. 1. ar 4. Scotus holdeth the contrary on that place 7. Thomas holdeth that want of original justice in babes is a sin ibid. Dist 30. qu. 1. ar 2. Durand on that place holdeth the contrary 3. Thomas saith Original sin cannot be properly called a quality or absolute form inclining to ill actions 1 2. qu. 82. ar 1. Gregor de Armi. on 2. Sent. Dist 30. qu. 1. ar 2. teacheth that according to Augustin original sin is a positive quality or carnal concupiscense by which man is inclined to sin actually 9. Thomas holdeth that every action of man if it be evil is properly a sin 1 2. qu. 21. ar 1. Gregory in loc cit holdeth the contrary 10. Thomas proveth that every act of man as it is an act is from God De malo qu. 3. ar 2. Capreolus on 2. Sent. Dist 37. qu. 1. ar 1. bringeth Durand Gregory and Aureolus disputing in the contrary 11. Thomas teacheth that to the goodness of an action is required the goodness of the matter and of the form and intention Capreolus on 2. Sent. Dist 38. bringeth sundry School-men holding that the goodness of intention is not necessary 12. Dominicans generally hold that the Sacraments do work grace after the maner of a knife cutting and framing a thing and not a vessel containing grace But the Franciscans deny all effective power in the Sacraments but bring the vertue of them from the onely power of God's promise so oft as the Sacrament is administred They do agree in the opere operato and differ in the maner Concil Trident. lib. 2. 13. Dominicans held that the Sacraments of the old Testament did not confer but onely fore-signifie grace which was to be given after the sufferings of Christ The Franciscans held the contrary ibid. 14. Thomas par 3. qu. 75. ar 4. saith It is necessary to believe that the body of Christ is in the Eucharist by the change of the substance of the bread into it But Bellarmin De Euchar. lib. 3. cap. 23. saith Scotus held that transubstantiation was not thought a doctrine of â—aith before the Lateran Councel and that there is not express Text of Scripture which without declaration of the Scripture can convince one to admit transubstantiation Certainly the opinion of Thomas was according to the sense of the article which Innocentius the III. did decree and howbeit the Romanists hold still the word transubstantiation yet they are all for the most part fallen upon another conceit that the substance of the bread evanisheth or is annihilated and the body of Christ cometh in stead of it And hence ariseth many questions among them as whether the body of Christ be eaten with the teeth and go into the belly whether the wicked do eat the body of Christ They who will read any School-man on Lombard Lib. 4. Dist 10 11. will finde many such questions concerning the Sacrament In a word all the huge volumes of Thomists and Scotists upon the Sentences are so many monuments of controversies betwixt antagonists in the Romish Church as lately Dr. T. Mortan hath proved the Protestant faith by testimonies of these School-men or as he speaketh even the enemies being judges Therefore all the boasting of Papists concerning the unity of their Church is indeed but to delude them which are not acquainted with their books Thus the Church was pitifully divided with these Sects and when the disciples of these School-men went abroad to preach one
thus and another the contrary the people knew not what to believe And albeit the Popes did tolerate them so long as they stood for the triple Mitre yet hence we may understand one main cause why some Bishops and Princes did be wail the confusion in the Church and after that time wish and cry for a Reformation To this purpose hear how A contest betwixt the Bishops and the Friers â—e Soave in Hist Con. Triden lib. 2. reporteth the contest betwixt the Bishops and the Generals of the Friers On the one side the Bishops did complain that albeit Christ had commanded to teach the people his doctrine and that could be no other way but by publick teaching in the Church and to the end sufficient men might be provided to teach the people this charge did properly belong unto Bishops as the Apostles at first shewed the way and the holy Fathers did follow yet this charge of so great importance was taken from the Bishops that no footsteps thereof remain and that by giving of priviledges and this is the cause why all things become worse and worse because Christ's institution is changed The Universities had immunity that a Bishop cannot know what they are teaching the power of preaching is given unto the begging Friers so that they are free from the Laws of Bishops and will not let them see what they are doing and so Bishops are robbed of the chief part of their office And in the contrary they which at first were appointed onely to be wail the sins of men and which by express and severe threatnings were forbidden to teach or preach have now usurped or as a gift do possess that office as their peculiar onely in the mean time the flock wanteth a shepheard and hireling too for these vagring preachers which skip from one City to another cannot understand either the necessity of the people or the capacity of their mindes and far less the opportunities of teaching and edifying them so as a constant Pastor might who living continually with his flock hath more experience of their infirmities and necessities Moreover these preachers have not such an aim to edifie the people but to bring alms to their own advantage or of their Convent and to the end they may make their purchase the more liberally they look not to the salvation of souls but onely to their own advantage by flattering delighting and following the affections of men and the people learn instead of the doctrine of Christ nothing but news or certainly vanity The onely remedy of all these evils is that these priviledges and exemptions be discharged and the charge of teaching and preaching be restored unto Bishops and of chusing others to be their helpers in that work On the other side the Generals of the Friers said When Bishops and Curates had neglected their pastoral work so that in many ages neither preachings were heard in Churches nor teaching of Divinity in Schools at last God did raise up the Orders of begging Friers to repair the defect of that necessary office which they had not usurped but had obtained by the gift of the supream Pastor and seeing it belongeth unto him chiefly to feed the flock it is an injury to aver that whom he hath appointed to supply their defects who according to their office should have had care of the flock and had forsaken it and medled with the harvest of others but it is rather true that unless they had so done in love and charity there had been ere now no remembrance of Christ's name and therefore seeing for the space of three hundreds years and upwards they have waited upon this work to the manifest benefit of men and by just title of the Roman high Priests gifts and prescription of so long time this is their office the Bishops have no reason to move any controversie or pretend the custom of ancient time for recovering the office which they had forsaken for so many ages And what is objected of their enlarging the Monasteries or seeking their own gain it is a meer calumny seeing of the alms they did reap nothing but meat and clothes and what was over was employed to the service of God in saying Masses or in building and decoring Churches for the benefit of the people and therefore the offices which have been exercised by these Orders in the holy Churches and study of Divinity which scarcely can be found without the Cloisters of Monks they may justly claim as their own and should be continued with them seeing hardly can other sufficient men be had So far there If we compare these two discourses and consider how truly the first describeth the latter times and the other painteth forth the preceeding time we may understand the miseries of the Church and what need there was of Reformation 3. It is said before that Pope Innocentius the III. made a Law that the The beginning and rise of Cardinals election of the Pope should appertain unto the Cardinals onely whereby their grandure did wax mightily I will not say that this was a novation and a change of the election of the Bishop of Rome but now it is time to speak of their beginning and increase of their honor and that in the words of Romish Authors The Jesuit Azorius saith Some bring their conception from Gregory the I. and some from Silvester the I. and some from Marcellus Bellarm. de Cleri lib. 1. cap. 16. alledgeth that there is mention of Cardinals in a Councel at Rome in the days of Pope Silvester the I. but then as Spalatin de Repu Eccles lib. 4. cap. 5. § 11. hath observed ex Grego Regist Epist Cardinalis was no other but fixed and ordinary and it was opposed to vagrant and titular Bishops and Priests whereas now saith he for the most part or rather all Cardinals are but titulars and none of them hath an ordinary or setled charge Ibid. § 32. Bellarm. loc cit saith also The office of Cardinals consisteth in three particulars 1. Is the office of a Bishop or Priest or Deacon 2. The election of the Pope 3. It is to assist the Pope always In all these saith he they have their original from the days of the Apostles but he proveth not well When Pol. Virg. searcheth the invention of things he passeth not by the invention of Cardinals in li. 4. ca. 9. Pope Marcellus saith he from among the twenty five Parishes that were then at Rome appointed fifteen of them to be Cardinal or as they call them improperly Mother-Churches and the rest were but Chappels or Oratories for the use of baptism and burial and this is the very beginning of the Order of Cardinals and long after to be a Cardinal was no other thing but to have the care of souls That which followeth is commanded to be blotted out by the Index expurgatorius Printed at Antwerp An. 1561. pag. 70. But afterwards when Pope Boniface the III. obtained from the Emperor
Law of God unto the Gospel and to Councels that have been approved by the inspiration of the holy Ghost and unto good human Laws whatsoever is found to have been attempted by men in government of the world contrary unto these let it be amended and reformed and therefore away with all abuses customs dispensations priviledges and exemptions that are contrary unto them 2. Let the Popes conform themselves their works and words unto divine and human Laws and give unto their inferiors an example of things that should be done or if they will shift from those Laws and domineer rather then provide for their Subjects their honor is puft up with pride and what was ordained for concord is turned to dammage 3. It cannot be denied but the Roman Church in many things hath strayed from the primitive institution and from the minde of the holy Fathers Councels and Decrees even so far that the first institution is forgotten but they should prefer the truth of the holy Scriptures unto all custom how ancient soever it may seem to be 4. The Pope should not suffer causes to be lightly brought from other Provinces unto his Court now all order is confounded the Pope giveth Benefices before they be vacant and the proverb is to be feared as too true He who coveteth all loseth all Here he inveigheth at the promotion of strangers who are blinde leaders of the blinde when they know not the language of their flock And against Simony which reigneth said he in the Court as if it were no sin Against the plurality of Benefices and pensions wherewith Bishopricks are burthened to pay unto Cardinals Benefices are bestowed on the Pope's Nephews and Friends St. Gregory would not be called universal Bishop nor suffer that name to be given unto any other and the ancient Popes were wont to prefer the names of other Bishops unto their own this he sheweth by instances and concludeth the point thus Every cause should be decided in its Province 6. It seemeth profitable that in the Councel marriage be granted unto Priests 7. Monks should be compelled to work with their hands as anciently ...... they should not be permitted to meddle with the office of Priests ...... and far less should Friers be permitted to go a begging 8. It is necessary to repress the abuse of images the selling of indulgences and pennances and the impertinent discourses of Monks in their Sermons for they leave the Scriptures and preach the inventions of men He often repeateth There is no hope of reforming the Church unless Rome begin with her good example and here in the ninth place he reckoneth their corruptions for the universality of the Church is offended and infected with the example of the Roman Church and the leaders of the people as Isaiah saith cause the name of God to be blaspemed and as Augustine saith nothing is more hurtful unto the Church then the Clarks who are worse then Laicks He sheweth the rapines of the Legates and other servants of the Court the exactions for indulgences for priviledges and dispensations from whence floweth the neglect or contempt of Religion and all these are through the luxury and pride of Popes and Prelates whose pride is greater then of all Kings and Princes Here he taxeth the negligence and ignorance of the most part of them and seemeth to despair of them in these words Alas that saying of Isaiah seemeth now to be too true of the Church It shall be an habitation for dragons and a Court for ostriches ..... O that it were not true of our Clergy which he saith This people draw near unto me with their mouth but their heart is far from me He hath many such passages in the three parts of that Treatise but no fruit followed so wholesome admonitions Mornay in Myster 3. Arnold de Villanova a French man or Catalanus as some say wrote Tbe doubts and fears of a King many books In Colloquâ—o Frider. Arnol. he hath a remarkable History Frederick King of Sicily a religious Prince said unto him He had a purpose to do some remarkable service to the honor of our Savior but two impediments were in his way fear and doubt he feared to be dispised as a fantastical fool by the world both of Clarks and Laicks who are all careful of earthly things but none of them savor of heaven and he doubted whether the Gospel be mans invention or brought from heaven three things did move him to doubt so 1. He certainly knew by hearing and seeing that Bishops and Clarks make a shew of Religion through custom but they had no devotion they are earnest in vain-glory and lusts but they feed no souls unto salvation 2. Monks and Regulars professing Apostolical simplicity and poverty do astonish men with their lewdness they are so estranged from the way of God that in comparison of them not only the Secular Clarks but even the Laicks are justified their wickedness is so vile that no Estate can endure them they profess humility poverty and perfection of vertues but no measure of vertue may be found in them for humility they are presumptuously proud creeping into Kings Courts Councels and Commissions they intrude themselves into secular affairs and if they be refused or rebuked they become furious with viperous bitings they attend feasts and endeavor by any means to enrich themselves they are false ungrateful deceitful and affected liars in hatred pertinacious in preaching pestiferous disobedient to superiors and do openly avow uncleanness The third cause of his doubt was Whereas in former times the Bishops of the Apostolical See sent their Legates unto the Nations to know of their increase or decrease in Religion now no such thing is heard of but their business is for worldly things Arnold are answered answered His purpose is pious and he should not leave it off his fear is a suggestion of Satan hating the glory of God and the salvation of souls and he should vanquish such fear by consideration of God's love and the example of Christ suffering the revilings of men ..... As for his doubts he might be sure that the Scriptures are the Word of God Jesus Christ is the promised Saviour and the same God who created the world which is clear not only by the Articles of faith but even by irresistable demonstration His reasons are such as should rather confirm his faith for the first two are null because Christ who is the foundation of the Church hath foretold the defection and corruption of preachers both by voice and Canonical Scriptures and by revelation unto persons of both sexes which the Popes with great devotion keep among the Archives of the Apostolical See and I have seen and handled them in the holy City And against the third motive it may suffice what God had done in his time and what he is about to do shortly to wit he had warned the See of Apostacy under Boniface the VIII and under Benedict for a certain
small like a tree Then the Spirit of the Lord said unto me It signifieth the condition of the Roman Church Again he saith As I was the same way exercised I saw in the Spirit and behold a man walking in the same habit carrying sweet bread on his shoulders and very good wine by his side and he held in his hands a round stone biting it with his teeth as an hungry man biteth bread but he did nothing then two heads of Serpents came out of the stone and the Spirit of the Lord instructing me said This stone is unprofitable and curious questions wherewith the hungry souls are turmoiled when they leave substantial things And I said What meaneth those two heads He said The name of the one is Vain Glory and the other is Overthrow of Religion It is to be observed that about that time the chief questions in the Schools were Whether the bread of the Mass be turned into the body of Christ or whether the substance of it evacuateth what eateth a mouse when she eateth the Sacrament wherein subsisteth the accidents of the bread whether in Christ's body or by themselves c. Again he saith I saw a clear Cross of Silver like to the Cross of Tolouse but the twelve apples of it were like to vile apples that are cast out of the sea What is this Lord Jesus The Spirit said The Cross is the Church which shall be clear with pureness of life and shril with the clear voice of the truth preached Then I said What meaneth those rotten apples The humiliation of the Church-men which shall come to pass Here he prophecied of the Reformation Possevin in Apparto 2. calleth this Robert An excellent Preacher of the Word Mornay in Myster pag. 427. 6. Marsilius Paravinus wrote the book Defensor pacis about the year 1324. there he debateth the question between the Emperor and the Pope and by the holy Scriptures Laws Canons and Histories Ecclesiastical and Civil he maintaineth these positions Christ is the only head and foundation of Rare Theses in those days the Church He made none of the Apostles to be universal Vicar of the Church nor made he the other Apostles subject unto Peter It is more probable that Peter was never at Rome far less had he his seat there who had no fixed seat as also not any of the Apostles The fulness of power in any man is a manifest lye an execrable title the beginning of many evils and the use thereof should be discharged in a good Councel The authority of the keys is that judiciary power that consisteth in dispensing the Word the Sacraments and Discipline Christ whose Vicar the Pope calleth himself did never exercise temporal authority on earth he was subject unto the Magistrate and so were his Apostles after his ascension and they taught others to obey Princes If a Pope usurp temporal authority Princes should by the Law of God resist by word and deed or they are unjust and sin against God and those who fight for the Pope should be accounted the Soldiers of Satan Unto the Pope belongeth not the election nor confirmation of the Emperor but contrarily the Christian Prince with consent of Clergy and People should name the Pope or if one be chosen in his absence he should confirm him If the Pope go astray or be accursed the Emperor should reduce him into the way and judge him in a Councel When Peter lived he might have fallen and erred neither hath the Pope any priviledge against error That that Christ said to Peter I have prayed for thee is to be extended unto the other Apostles Only the Canon of the Bible is the fountain of truth against which Canon we may not believe either Pope or Church Concerning the sense of Scripture or any Article of the faith we may not believe the Pope and his Cardinals seeing not once have they seduced silly souls into hell The Christian Church is the universality of believers and not the Pope and his Cardinals she is represented in a lawful and general Councel A Councel should be assembled by the Emperor with consent of Christian Princes as anciently it was always The Word of God should be the only rule and chief judge in deciding causes Ecclesiastical Not only the Clergy by Lay men also if they be godly and learned should have voice in general Councels The Clergy and Synagogue of the Pope is a den of thieves c. This book was printed at Basil An. 1522. In another Treatise he saith Good works are not the efficient cause of salvation but causa sine quanon Mornay ibid. pag. 452. He was condemned as an Heretick by Pope John the XXIII Catal. test ver lib. 18. Consider what a Modern could say more of this matter and whether they shew not themselves to be ignorant of antiquity who accuse us of novelty 7. The same positions were held by John de Janduno or Gandanensis at the same time as is manifest by his books printed at Venice and Florence So wrote also Luitpold Bishop of Bamberg namely in a Treatise De Translatione Imperii printed Lutet An. 1540. he saith The Authority of governing the Empire belongeth unto the Emperor so soon as he is chosen and the Coronation by the Pope addeth nothing since Caesar is not his vassal nor feudatory The donation of Constantine is but a fable He was also condemned by Pope John Catal. test ibid. Michael Cesenas General of the Franciscans was bolder saying expresly The Pope is the Antichrist and Rome is Babylon drunk with the blood of the Saints Therefore Antonin par 3. tit 21. cap. 5. reckoneth him among the poor men of Lions For the Valdenses still suffered persecution in sundry Countries and under divers names as the adversaries pleased to brand them Many errors are imputed unto them by the writers of those times but because they did abhor the Pope and his Court they were reviled as we have heard from Arnold de Villanova and sought out to the fire as An. 1302. Nogaret the Father of him who took Pope Boniface the VIII was burnt in Aquitania Clemens the V. caused it to be proclaimed to take up the flag of the Cross against them and destroyed 4000 near the Alps whether they had sled Platin. Others went higher unto the mountains of whom some remained in his days saith Antonin par 3. tit 22. cap. 10. From them were the in-dwellers of Angronia and adjacent parts continuing until the Councel at Trent Trithemius testifieth of many that were burnt in Austria about that time howbeit he believing the reports of malice imputeth many errors unto them yet he testifieth that they abhorred the Mass calling the Hosty a god invented by man the Church of Rome a Synagogue of unbelievers and not the flock of Christ they denied all mens merits intercession of Saints the difference of days and meats c. He witnesseth also that the professore of the same doctrine were innumerable in Bohemia Austria
was neither first nor last and by the Laws of ancient Fathers and godly Emperors it became the first 3. That these also had decreed that the See of new Rome even as the other should have power in Ecclesiastical affairs 4. That it was commanded by no Law nor was any Custom that the Patriarchs should be ordained by the Pope neither was it ever so done 5. That the Pope had no power over Councels but they gave Laws unto his Church 6. That the holy Fathers appointed distinctly what parts should be subject unto the Pope and which unto each of the Patriarchs 7. That no Patriarch nor the Pope may decree without the knowledge of all any thing of more weight 8. That such honor should be given unto the Pope obeying the decrees of the Fathers but if he obey not men should flie from him as a wolf and adversary 9. That Christians should believe the Catholick Church of faith but not any particular Church since it was not so ordained from the beginning 10. And lastly That such as refuse or despise the traditions of the Apostles and profess to believe a particular Church or faith are members cut off from the body of the Catholick Church and dead members Here for clearing the second Article I add the words of cap. 3. where he objecteth as the Romans do That Peter died at Rome and therefore the Roman Bishop should have as full power He answereth By this reason it followeth Because our Lord Jesus died for us at Jerusalem the Bishop of Jerusalem succeeding in the place of the great high Priest should have power over all and so much more then the Roman Bishop as Christ was above Peter Moreover how unreasonable is it to say that none of the Apostles had a Successor but only Peter or if any of the Apostles would leave Successors either the Bishops that were ordained by them or the Stewards of those Churches where they ended their lives how say ye that all should be created by the Pope can ye say that the other Apostles were ordained by Peter and if that was not how can it be demanded that their Successors should be ordained by him whom ye call Peter's Successor but certainly the other Apostles had Successors of whom none was first or last but all equal and of the same rank Then concerning the eighth point in chap. 14. he saith The Pope cannot be an Heretick Unto this objection he answereth What say you I see him dead and you say he cannot die Object Many Patriarchs have been Hereticks but not one Pope Answ Let Macedonius say No Patriarch of Constantinople before me was an Heretick therefore neither am I one or rather to use a more familiar example if any would plead the cause of that filthy woman who was Pope and say Because never a woman was Pope before her therefore neither was she one what sound reason is in such arguing In chap. 15. he clearly distinguisheth between the Catholick Church and the Roman and as no man did ever name the Roman Church when he meant the Catholick Church so no man being right in his wit did ever name the Roman faith when he meant the Catholick faith and that Catholick or common faith we have hitherto preserved and God guarding us we will observe it unto the end saith he 27. In the end of this Century John Vitodura a Franciscan in the Monastery of St. Montis wrote the History of his time speaking of Pope John he saith O what a Successor hath blessed Peter in the See of the high Priesthood who forgetting the office of humanity piety and of a shepherd liveth a tyrannical life ..... how could Peter think that the estate of his Chair and Church could be so enormously perverted in the latter days from the rule of righteousness he was not to be praised because it seemeth he sate not in the pestilential chair And ad An. 1344. he saith O God how great avarice and worship of Idols hath defiled and deformed the Church how could or how would Peter and the other Apostles or their Successors the Martyrs and Teachers which laid the foundations of the militant Church and abode immoveable in the faith and actions of Christ how could these I say have believed that in our time the estate of the Church that was so famous and glorious could be made filthy in such a manner with the pestiserous root of avarice Alas she is torn and wounded in all her members and none is for binding her fractures none to comfort her or to cure her wounds she is consumed in her crimes she is fallen so grievously into the pit of vices that she cannot rise by her self nor is there any to raise her all have gone astray like wandering sheep every one hath gone after his own way which is not right because her fathers would not be befooled with the love of earthly things So the word of Jeremiah is fulfilled From the highest to the lowest all are set on covetousness And the word of Micah is true The Princes judge for gifts and the Priests teach for a reward and the Prophets divine for money This poisonous root avarice with its small branches execrable simony plunder theft and especially devouring usury hath infected and devoujred the world in such measure that John hath spoken most properly in his Canonical writings The whole world lieth in wickedness And An. 1345. at that time the secular and religious Clergy which had resumed in the Imperial and other places lying under the Papal interdiction did obtain absolution from the Roman Court when other Clarks did continue freely and without fear in celebrating and such absolution was purchased easily for a florence Oh how lamentable and execrable a breach is made in the Church at this time that saying of the Gospel is now made null Ye have received freely give freely And ad An. 1348. speaking of the same Papal interdictions he saith Some of them for absolution of men and for reconciliation of Church-yards did collect incredible and immoderate sums of money and did extort from them which were to be absolved which is miserable and horrible to be spoken for in the hearts of very many it caused scandal scruple of the faith perplexities detrictions grumblings infidelity clamors commotions fear and suspition of simoniacal wickedness for they said The Clergy despise tear and defile scatter and confound the Church of God and Spouse of Christ they divide her integrity they wound her charity they harden her benignity and meekness they weaken her zeal they shut up her liberality with the knots of covetousness by withdrawing her from voluntary gifts ..... not regarding the curse of Gehazi and Simon being hardened in their wickedness Oh how vile is the Church become in her principal members all beauty is gone from her because they which should enlighten her with true doctrine do darken her with the blackness of error and mist of vices And the people say I use their
words If it be lawful to celebrate for a penny it were far better and precious to celebrate without pennies this they say thinking that simony is committed in these exactions Oh how great a wickedness and madness to exact forty fifty or sixty florens for the absolution of a City and relaxation of a Church-yard I am silent of other things simple and secular people do abhor all these things 28. Jagielo Duke of Lituania was married to Heduigis Queen of Poland The conversion of Lituania An. 1386. with condition that he should embrace the Christian faith and annex that Dukedom to the Crown of Poland he and his three Brothers Borissus Suidrigielo and Vidold were baptized at Cracow Febr. 14. The next year he called a general convention of all the people of Lituania at Vilna in the beginning of Lent and took with him the Bishop of Gesna and some Priests There he propoundeth unto them the forsaking of their Idolatry and the embracing the Christian Religion he allured them with exhortations and promises but the Priests being ignorant of the language could teach them nothing at all The barbarous people were loath to leave the customs of their Ancestors but when they saw that at commandment of the King the fire in the Temple of Vilna to be extinguished and the Altar broken and the Serpents which they had worshipped to be killed and dead and their holy groves destroyed without the hurt of any man the people wondered and said How is it that our gods do not revenge themselves on these wicked Christians if any of us had done the like we had perished by the wrath of the gods Then were they willing to follow the Religion of their Prince and because it had been wearisome to baptize them all this honor was given to some of the Nobles to baptize them severally and the vulgar sort were set in companies and the Priests cast water upon them and gave unto every company a name saying I baptize ye in the name c. and so in one day 30000 barbarous people were baptized Ale Guaguin in Rer. Polon To. 1. 29. Nicolaus de Lyra a Jew by birth and then a converted Christian wrote Annotations on all the Bible which were in great account among the School-men but in many Articles of faith he differeth from the Papists now as appeareth clearly by these passages When Jerome had written in Prologin lib. Tobiae The book of Tobiah which the Jews following the catalogue of divine Scriptures have reckoned among those which they call Hagiographa de Lyra saith He should rather have said among the Apocrypha or he taketh the Hagiographa largely And in his Postilla he saith When I have written as God hath helped upon all the Canonical books of the holy Scriptures ..... trusting in his help I intend to write of the other books which are not of the Canon to wit the book of Wisdom Ecclesiasticus Judith Tobias and the books of Maccabees ...... We must know that the books of the sacred Scriptures which are called Canonical are of such authority that whatever is written there it is held true without controversie and consequential also what is manifestly concluded thereupon for as in the writings of Philosophers truth is known by reducing unto the first principles that are known in themselves so in the Scriptures of Catholick Doctors truth is known in so far as things to be believed can be reduced unto the Canonical writings of the sacred Scripture which we have by revelation from God who cannot lye therfore the knowledg of these writings is necessary unto the Church for which cause of the exposition of them it may be said what is written Eccles 24. All these are the book of life that is all the books that are expounded in the preceding work are contained in the book of life that is in the books of truth revealed by God who is life for as divine predestination is called the book of life so this Scripture revealed by God is called the book of life both because it is from him which is life essentially as is said and it leadeth unto the blessed life And next it is to be considered that the books which are not of the Canon are received to be read by the Church for information of manners but their authority is not such that they are thought sufficient to prove things in controversie as Jerome teacheth in the Prologue on Judith c. On Deut. 17. at the words Thou shalt not decline he saith Here an Hebrew Glossa saith If he say unto thee The right hand is the left hand or the left is the right thou must receive such a sentence But this is manifestly false since the sentence of no man of whatsoever authority is to be received if it be manifestly false or erroneous and this is clear by what is said in the text They shall judge unto thee the truth of judgement and they shall teach thee according to his law Hence it is clear that if they speak false or decline from God's Law manifestly they should not be heard On Psal 124. or rather 125. on these words Like mount Sion he saith because as mount Sion is unmoveable so they who trust in the Lord are not moved from the stability of faith therefore it followeth shall not be moved for ever to wit who dwell in the spiritual Jerusalem by faith formed by love And the cause of this stability followeth The mountains are about it that is the Angels are deputed to keep the Church and the Lord is round about his people as he saith in Matth. ult Behold I am with you unto the end of the world On Daniel at the last words he saith The last two Chapters to wit of Susanna and the History of Bell and Dragon are not of the Canon therefore now I leave them and intend to take in hand the other books which are Canonical On Matth. 1. at the words Iudah begot Phares he rehearseth an opinion of Jerome which he confuteth and he addeth a general reason saying The sayings of Saints are not of such authority but we may think the contrary in those things which are not determined by the sacred Scripture therefore Augustine in Epist ad Vincent saith of the writings of the Saints This sort of writings is to be distinguished from the Canonical Scriptures and testimonies are not brought from them so that we may not think the contrary On chap. 10. at the words He gave them power over unclean spirits he saith If it be asked Why Preachers do not such miracles now Gregory answereth Because when the Catholick faith is sufficiently proved by the miracles of Christ and his Apostles it is needless to reiterate such proof any more And a little after Ye have received freely to wit grace which God hath bestowed on you whether grace making acceptable or grace which is freely given Give it freely even as ye have received for for spiritual acts as for administration
of your affairs he hath given unto our holy Mother his godly and acceptable confession and hath received the Doctrine of the true Faith from her wherein all men should agree who desire to be saved which also we will declare unto your charity Wherefore beloved Brethren and Sons if it be so as we believe and trust hasten the unity together with us for where can ye be more zealous against tempters then in the bosom of the true Church and under the shield of true salvation and where can ye better refresh your selves then where the fountain of the water of life is open All therefore who are thirsty come unto the waters come buy the wine of sober joy without money and receive milk from the teats of her comfort we trust then that in all things ye agree with us wherefore from henceforth with singular care and love we will provide unto you spiritual Pastors which shall have care of your souls and feed you with the word of truth and example of life and shall not afflict you Moreover concerning the Rites of the Church we will graciously yield unto you with the Apostle in these whatsoever have a good ground and a pure intention the granting of which may tend to your edification and shall not be contrary to the honor of this our holy and true Mother and her communion and obedience for verily we intend to dispense and deal with good will and discretion in the difference of Customs and Rites The Almighty God grant that we may hear as we have heard that many others have likewise received the spirit of true life to the increase and multiplying of the beloved Children of the true Mother and cause you together with us to rejoice in the house of the Church with the same Professions and Rites yea that we may praise him with heart and mouth for ever and ever Amen Given at Constantinople Ianuary 18. An. 1451. Rer. Bohem. autiqui Scriptor pag. 235. Edit Hannoviae An. 1602. 26. George Pogiobratz King of Bohemia was a good Warriour and did not fear the threats of the Pope and Emperour and he restored the ruined estate of the Kingdom Vratislavia and Silesia refused to obey him because he was an Heretick as Cochlaeus speaks Hist Huss lib. 12. But Pius the II. then intending Wars against the Turk did by all means perswade them to yeeld obedience and the King did require the Pope to keep the Compacts of Basil in favours of the Bohemians The Pope refused to grant so much Wherefore the King called the Estates together and protested before that he would live and die in that faith which they did profess and so did the Nobles An. 1462. Cochl ibid. Pope Paul gave that Kingdom unto Matthias King of Hungary and when he was busie against the Turks and had recovered several Towns and had entred into Thracia with good success Rodulph the Pope's Legate drew him back from the Turks to invade the Christians in Bohemia but God protected them against him although he had the aid of the Pope and the Vratislavians and some Cities did accept him yea God defended that Kingdom so that when George died An 1471. and the Pope had stiled Matthias King of Hungary and Bohemia the Estates of Bohemia would not accept him even howbeit he had married the daughter of George before the Wars but hated him for his unnatural usurpation and did chuse Ladislaus the son of Casimire King of Poland And the two sons of Pogiobratz prevailed in Wars against Matthias and the Emperour made them both Dukes This was so offensive unto Matthias that he proclaimed Wars against the Emperour but he was taken away by death Pet. Mexia 27. Stephen Brulifer a Doctor of Sorbone and a Franciscan taught in his lessons and maintained in disputes that neither the Pope nor Councel nor Church can make any Article or Statute to bind the conscience of a Christian that all their authority consists in the urging of obedience unto God's word in preaching it and administring the Sacraments which he hath instituted so that they bring nothing without his command he called justification by merits a Divellish doctrine since the Lamb of God was sacrificed and hath satisfied God's justice for us The Doctours of Sorbone would not suffer him amongst them But he went to Diether Bishop of Mentz which had been deposed for speaking against the avarice of Rome and was restored Fascic rer expet fol. 164. 28. John de Wesalia a Preacher of Worms was delated by the Thomists unto the same Diether he gathered his books and sent them unto the Universities of Colein and Heidleburg to be examined They convened this John before them at Mentz in February An. 1479. After they had viewed his books they found these Articles which they called errours 1. All men are saved freely by the meer grace of Christ through faith 2. We should beleeve the Word of God only and not the glosses of any man 3. God hath from all eternity written in a book all his Elect whosoever is not written there shall never be written in it and whosoever is written in it shall never be blotted out 4. Our Doctours do expound the Scriptures wickedly and falsly 5. Christ never appointed a Fasting nor Festival day neither forbad to eat any meat upon any day 6. When Peter did celebrate the Eucharist he said the Lord's Prayer and the consecration and then did communicate with others but now the Priest must stand an hour and more when he saith Mass 7. They are fools who go in Pilgrimage to Rome for they may find as much good elsewhere 8. The Word of God should be expounded by conferring one Text with another 9. Prelates have no authority to expound Scriptures by any peculiar right given unto one more than to another 10. Mens traditions as Fasts Feasts Pardons set Praiers Pilgrimages and such other things are to be rejected 11. Extream unction confirmation auricular confession and satisfaction are to be contemned They demanded of him several questions as Whether Christ was present bodily in the Sacrament or spiritually He answered Christ's body was there present and the substance of Bread and Wine remain also 2. What he thought of the Procession of the Holy Ghost Ans He beleeved not that he proceeds from the Father and the Son as from one principium because the Scripture speaks not so 3. What he thought of the Vicar of Christ Ans He beleeved not that Christ hath a Vicar for he said Behold I am with you unto the end of the World 4. What he thought of pardons Ans He had written a book wherein he had shewed that the Treasure of the Church cannot be distributed by Popes because it is written Revel 14. Their works follow them After these interrogatories and others of that sort three Doctors were appointed to deal with him privately He said unto them As ye deal with me if Christ were here you would condemn him as an Heretick but he
would overcom you After all this so feeble was he in mind that he made a recantation Orthae Grat. in Fascic rer expetend His condemnation did not please Mr. John de Keiserbergh nor Mr. Engelin de Brunswick two learned and upright men especially Engelin said They had dealt too precipitately with such a man and many of his Articles may he sustained and that his accusation had proceeded only from the envy of the Thomists Ibid. ex Examine Magistrali Iohannis de Vesalia 29. Dominicus Bishop of Brixia writ unto Pope Pius the II. a Treatise with this Title Reformatio Curiae Romanae he toucheth the malady softly but truth appears for he saith If we consider the antient Popes and their Acts so that we follow the evil in them and then we compare the reverend Cardinals Bishops and Prelates and of other degrees with them surely we will weep with Jeremiah Lamen 4. Alas how is the gold obscured the good colour thereof is changed the stones of the Sanctuary are scattered in the streets that is the Prelates in the broad ways which lead unto destruction as Gregory expoundeth Item This Reformation belongeth unto the Pope especially who as the head of others should procure it and set his minde on it but he who will reform others must look unto himself and unto his family for the life of the Pastor is an example and precedent unto others and when the head is sick the members cannot be well 30. Sigismund Duke of Austria could not indure the insolency of Pius Two Appeals from the Pope the II. his Legate therefore Pius did excommunicate him By advice of Gregory Heimburgh a Doctor of the Civil and Canon Laws Sigismund appealeth unto a Councel and sent his appeâ—lâ—tion to be published at Rome Pius understanding that Heimburgh was the Author of this appellation excommunicated him also And because he dwelt at Nuremburgh and was Advocate for that City Pius wrote unto the Burgrave and the Senate an Epistle where he calleth this form of appellation a new heresie and a divellish inspiration because they with scoffs of appellation do appeal unto a thing which is not He sheweth that he had excommunicated Hemburg for Treason and Heresie and he commanded to banish him and to escheat all his movables and immovables and to proceed against him as an Heretick Hemburg appealed from this Sentence also unto a future Councel nevertheless he was forced to remove from that City and went to Bohemia untill Diether Bishop of Mentz was vexed by the Pope and sent for him In the appellation of Sigismund he sheweth the equity of his cause and the iniquity of the curse he appealeth not unto the Pope being ill advised unto him being better advised but unto his Successour or unto a general Councel that shall be assembled according to the Decrees of Constance and Basil and these failing unto Jesus Christ In his own appellation he mentioneth the same and he siâ—teth the Bull or Letters that were sent unto the Senate Pius had said It is a vain thing to appeal unto a thing which is not and which cannot be above the Pope He answered The Councel was above Peter and as it may be appealed unto the See Apostolical when it vaketh so it may be appealed unto a future Councel ..... He dare call me an Heretick because I say The Councel of Christendom is above a Pope and I say he is an Heretick who maintaineth the contrary Pius had said A Councel is no where He answered The Pope hindreth no hindrance is on my part c. Theodor Faltrius writ in the name of Pius against Hemburgh and he answered by Apologia contra detractiones blasphemias Theodor In another Treatise De Primatu Papae which was Printed at Baâ—il An. 1555. he calleth Rome Babylon and the Whore and he maintaineth that the Primacy of the Pope hath no ground in Scripture nor the writings of the Antients but is by usurpation only without the institution of Christ contrary to the good of the Church and an intolerable tyranny and he exhorteth every man to depart from Rome as they are commanded in the Revelation and to this effect he hath a comparison of Christ and the Pope to prove that the Pope is the Antichrist He accuseth the Teachers that for fear or hope they dare not contradict the Pope's errours and by their silence do confirm his usurped power In the end he saith These many years it hath been more safe to doubt and dispute of the power of God than of the power of the Pope for men being drunk with the Wine of this Whore do expound the Holy Scriptures flatteringly and wrest them all to confirm her errours And because Emperours and Princes either for ignorance or not reading or because they are miscarried with earthly pleasures do not see this they are brought into this bondage to beleeve as an Article of their faith that the Pope cannot err and may do on earth as he pleaseth and no man may say unto him What doest thou And the Pope may command the Angels Catal. test verit 31. France was not better pleased with Pope Pius he sent unto Lewis the XI saying If thou be an obedient Son why maintainest thou the Pragmatical Sanction Eugenius did admonish thee to forsake it because it is not according to God So did Nicolaus and Callistus tell thee it is a cause of many evils and discords in the Church and hitherto thou wouldest never hear the voice of the Church The King was a little moved by these Letters but the Parliament of Paris shewed unto him the utilities of the Sanction namely if it be abolished four incommodities shall insue 1. The confusion of all order in the Church 2. The impoverishing of the Subjects 3. The whole Kingdom shall be emptied of money 4. The subversion of all the Churches and they give instances at length This Commonefaction was divided into 89. Articles by John Cardinal Atrebaten and is extant among the works of P. Pithaeus saith P. Morn in Myster But Lewis was perswaded by the Pope's Letters to annual the Sanction yet the King's Attorney and many Bishops would not consent and the University did resist the Pope's Proctor and appealed unto the next General Councel They observed many inconveniences following upon the annulling of the Sanction within the space of four years The Parliament did present these inconveniences unto Charls the VIII with a new complaint against the abolishing of the Sanction as may be seen in Ph. Morn in Myster pag. 587. And Pope Leo the X. in the Lateran Councel Sess 10. in his Bull which beginneth Primitiva shews that the Prelates and Clergy of France would not obey the King's dissolution of the Sanction nor give ear unto the admonitions of five Popes and had cleaved fast unto the Sanction 32. Antonius de Rosellis was a famous Reader of the Laws at that time and writ several Treatises against the Popes The Authors of Index
his Progenitors time out of minde have been possessed with special priviledges and custom observed from time to time that no Legate from the Apostolick See should enter into the Land or any of the King's Dominions without calling petition or desire of the King and for as much as Richard Bishop of Winchester and Cardinal of S. Eusebie hath presumed to enter as Legate not being called nor desired by the King Therefore the said Proctor in presence of the Council of England then in the house of the Duke of Glocester Lord Protector in the King's minority did protest that it standeth not with the King's minde by advice of his Council to admit or approve the coming of the said Legate in any way or to assent to the exercise of this his Legantin Authority either attempted or to be attempted in this respect contrary to the foresaid Laws and custom c. By these Acts it is manifest that the usurpation of the Popes was odious unto the Nations and that their avarice and innovations were restrained but the Kings did not exclude them especially in England the persecution that was begun in the latter days of Edward the III. continued all the time of King Richard the II. and Henry the IV. and V. though not always with a like cruelty But in Scotland their Acts had more strength for when James Kennedy Arch-Bishop of Saint Andrews who founded and perfected the most famous Colledge of Scotland now called the Old Colledge of Saint Andrew's died An. 1466 his Brother of the same Mother Patrick Graham was elected by the Canons to succeed but he could not obtain the King's consent for the Courtiers perswaded him that he should not admit such elections because by such means the greatest honors were in the power of the basest men to wit Canons gave Bishopricks and Monks made Abbots and Priors whereas said they all should depend on the King that he may reward punish and forgive according to the service done unto him Wherefore that Patrick went to Rome and easily obtained The first Arch-Bishop of Saint Andrews from Pope Sixtus the IV. not only confirmation of the election but likewise the Title of Arch-Bishop of Saint Andrew's and that all the other Bishops should be subordinate unto that See and power to be Legate for three years for preventing the dangers insuing unto the Church Notwithstanding all this his authority he durst not return into Scotland for fiye years but abode at Rome for he knew that the people were exclaiming against the contempt of the Laws In the year 1472. he would adventure to return but sent before him the Bull of his Legation They which were advanced or hoped for advancement by the King did fear that this Legation would be to their prejudice and they ceased not to shew the King that his authority was contemned by that Bull his Acts were annulled and the liberties of the Realm were turned into the hands of the Romans Then by Act of Council an Herauld was sent unto Patrick at his landing before he entred into any house to inhabit him from attempting any thing in any of these Offices untill such things as were to be laid unto his charge were examined before the King Thereafter he was reconciled unto the King but with express charge that he attempt nothing beyond the custom of his Predecessors Nor had any in that place so little authority for he was excommunicated by the Rector and then again accursed by Husman the Pope's Inquisitor and the Arch-Deacon Sevez was placed in his Chair and Patrick was hurried from place to place as to a stronger prison whether justly or unjustly it is not certain since the cause nor process is not made known except that he paid not the money for his Bull of priviledges Others were so affraid at his miseries that they attempted not to recover that priviledge of election from the power of the King and whom the King did recommend unto the Pope were all accepted Hence it came to pass that Benefices were bestowed upon unqualified men at the pleasure and suit of Courtiers so great corruptions followed Buchan lib. 12. 7. About the year 1465. a Carmelite preached at Paul's Cross that Christ on earth was poor and begged The Provincial of that Order and others held the same opinion But others did inveigh bitterly against them as teachers of pestiferous errours The fame of this controversie went over the Alps and Pope Paul the II. writ his Bull into England informing his Prelates that it is a pestiferous heresie to affirm that Christ had publickly begged and it was of old condemned by Popes and Councels therefore it should now be declared as a condemned Heresie In the year 1473. John Goose or as some write John Huss was burnt on the Tower-hill for the doctrine of the above-named Martyrs The next year an old Matron about 90. years of age Johan Boughton was burnt at Smith-field and her daughter the Lady Young was in danger An. 1498. a godly man at Babram in Norfolk was burnt and in the same year and place a Priest was burnt whom all the Clarks of Canterbury could not remove from his faith The next year another was burnt at Smithfield Io. Fox in Acts Mon. 8. About the year 1492. Robert Blaketer went to Rome for his confirmation The first Arch Bishop of Glascow a persocuter in the Bishoprick of Glascow he obtained from Pope Alexander the VI. the Title of Arch-Bishop and that three other Diocies should be subject unto him Sevez Arch-Bishop of Saint Andrews would not acknowledge him nor his Title because it was in prejudice of his former Title Upon this occasion both Clergy and Nobility went into factions at last they were reconciled so that they both should be called Arch-Bishops but Saint Andrews should precede In the year 1494. by this Robert was summoned before the King and Councel thirty persons from Kyle and Cunningham among these George Campbel of Cesnok Adam Reed of Barskyning John Campbel of Newmills Andrew Shaw of Polkennet c. The Articles laied unto their charge were 1. Images should not be worshipped 2. Nor Reliques of Saints 3. Christ gave power unto Peter and not to the Pope to bind and loose 4. The Pope is not the Successour of Peter but where it was said unto him Go behind me Satan 5. After the Consecration bread remains and the natural body of Christ is not there 6. The Pope deceives the people by his Bulls and Indulgences 7. The Mass profiteth not the souls which are said to be in Purgatory 8. The Pope exalts himself against God and above God 9. Priests may have wives 10. True Christians receive the body of Christ every day by faith 10. Faith should not be given unto miracles now 11. We should pray unto God only 12. We are not bound to beleeve all that Doctours have written 13. The Pope who is called the head of the Church is the Antichrist They were accused upon other
Thief and Son of perdition nor is he the Head of the holy militant Church since he is not a member thereof 21. The grace of predestination is the bond wherewith the Church of Christ and every member thereof is united unto Christ the Head insolubly 22. A Pope or Prelate being wicked or praescitus is equivocally a Pastor and truly a Thief and Robber 23. A Pope should not be called most holy no not in respect of his Office for then a King may be called most holy yea an Hang-man may be called holy yea the Divel may be called holy for he is the Officer of God 24. If a Pope live contrary unto Christ although he be chosen lawfully according to the institution of men yet he entereth otherwise then by Christ even although he enter by election prescribed by God for Judas was lawfully chosen by Christ unto the Apostleship and yet he went the wrong way into the sheepfold 25. The condemnation of the forty five Articles of John Wickliff made by the Doctors is unreasonable and unjust and a feigned cause is alledged by them to wit none of them is Catholick 26. Whether one be chosen lawfully or unlawfully we should believe the works of the elected for in so far as he worketh unto the edification of the Church so far hath he authority from God 27. There is no appearance that there should be an head governing the Church in spiritual things who should always remain with the militant Church 28. Christ can rule his Church better without these monstrous heads to wit by his Apostles and true Disciples who are spread through the World 29. The Apostles and faithful Priests of the Lord did diligently rule the Church in things necessary unto salvation before the Office of a Pope was known and so might they until the day of judgement although there were not a Pope 30. None is a Civil Lord none is a Prelate none is a Bishop so long as he is in mortal sin These Articles were condemned partly as notoriously heretical and rejected by the holy Fathers partly as scandalous and offensive unto pious ears partly erroneous and partly as timerarious and seditious Then the condemnatory Sentence of John Huss was read The Deputies of the four Nations and the President the Cardinal of Ostia and the Emperor cried Placet Item This assertion any Tyrant may and should be killed meritoriously by any of his Subjects either by privy plots or glozing flattery notwithstanding any covenant or oath of fidelity and not waiting the sentence of any Judge This assertion was condemned as heretical scandalous and strewing a way unto perjuries lies falshood and treasons In Sess 16. July 11. Commissioners were sent into Arragon to deal with Benedict for renouncing his Title Item None may go from the Councel without licence granted by the Presidents of the four Nations under pain of deprivation In Sess 17. July 15. The Emperour undertook to go into Arragon to deal with Pope Benedict and excommunication was denounced against every hinderer of his journy Item Prayers and Processions should be made in Constance every Sunday for his happy success with pardon for a hundred daies to all such as should be present at the Processions and all Prelates should be present in their Pontificals granting also unto every Priest who should say a Mass for the same success another hundred daies indulgence and to every person saying devoutly a Pater noster and an Ave Maria for the Emperour's safety a pardon of forty daies after the wonted manner in the Church In Sess 18. August 17. Two Judges were deputed to hear causes and grievances that were to be presented unto the Councel untill the definitive Sentence exclusivè Item As great faith and obedience should be given unto the Acts of the Councel as to the Bulls Apostolical In Sess 19. September 23. Jerom of Prague who had been accused imprisoned and constrained to abjure read his recantation forsaking all those articles that were called the heresies of Wickliff and Huss and consenting unto the Roman Church and the present Councel especially in the Articles concerning the power of the Keys Sacraments Orders Offices Censures and Indulgences Reliques Liberty of the Church and all other things belonging unto Religion and he consented unto the condemnations and the Sentences pronounced against Wickliff and Huss Item Notwithstanding any Safe-conduct given or to be given by Emperours Kings or others inquisition may be made against an Heretick or any suspected of heresie and process may be made according to Law even although such a person would not have come without such a Safe-conduct This is indeed Nulla fides servanda haereticis In Sess 20. November 21. Frederick Duke of Austria was summoned under pain of excommunication and forfeiting of all his Lands that he held of the Pope or Emperour to render the Cities Castles and Lands that he had taken from George Bishop of Trent January 20. An. 1416. in a general Congregation appeared the Commissioners who had been sent unto Pope Benedict and they presented twelve Articles penned and consented unto at Narbon December 13. between the Emperour and King of Hungary and the Commissioners of the Councels on the one part and the Kings and Princes following Pope Benedict on the other part for union of the Church to wit That a new Process should be intended against Pope Benedict and in case of contumacy he should be Canonically deposed and a Pope should be chosen by the Councel whom they all should acknowledge as only and lawfull Pope In another general Congregation February 4. these Articles were approved and subscribed by the Fathers of the Councel and by the Embassadors and Proctors of the Kings of England Scotland Cyprus Navar Norway of the Dukes of Burgundy Britain Savoy Austria Holland Zealand c. and by the Proctors of Bishops Generals of Orders Priors c. In Sess 21. May 30. James Bishop of Lauda made a Sermon and Jerom of Prague stood up in a high seat and craving and having obtained audience he professed that he had wickedly consented unto the condemnation of Wickliff and Huss that he had lied in approving that Sentence and he revoketh now and for ever his consent thereunto affirming that he had never found any heresie or error in the books of Wickliff nor Huss although he had said so before c. Wherefore he was presently condemned and indured the fire constantly In Sess 22. October 15. The Ambassadors of Arragon were accepted into the Councel In Sess 23. November 5. Commission was given unto certain Deputies to go into Arragon and there to examine Witnesses in the cause of Pope Benedict who will not renounce In Sess 24. November 28. Citation was directed against Pope Benedict In Sess 25. December 14. The Church Glomucen in Bohemia was given in Commenda unto the Bishop Lutomisten for a certain space In Sess 26. December 24. The order of Ambassadors from Princes in this Councel shall not prejudice their
Idols Silvester the II. did worse ...... The Church which is represented by the Councel is the Mother of all Believers and therefore the Mother of the Pope and she is so called by Anacletus and Calixtus The Church is the Spouse of Christ and the Pope is but his Vicar now the Vicar cannot be superiour unto the Spouse but rather obedient unto her Sylvius lib. cit The result of the Diets was that in respect of the person and place of Eugenius the Councel should be intreated to surcease from process against him After great concertation an Act was past in the great Congregation May 15. concluding the first three Truths And unto that Request they published their Answer January 17. An. 1438. The sum is Because Pope Eugenius will not repent of his wicked attempt unless he be suspended from his administration so now since he hath sinned more hainously they have no hope that he will repent for simple intreating therefore they will proceed to his deposition yet not hastily but as they have allowed more then due space of citation so after he is suspended they will delay his deprivation and wait his amendment His citation was upon ninety days Then came forth the Acts of the Councel of Ferraria against the Councel of Basil and the Acts of this against the other as they be annexed unto the Councel of Basil In Session 34. June 25. An. 1439. Pope Eugenius alias Gabriel being convicted of notorious contumacy of disobedience unto the commands of the Church universal of continual contemning the Canons of the Councels of disturbing the peace of God's Church of Simony Perjury Schism Heresie ...... was simpliciter deprived of the Papacy And in Session 39. in November immediately following Amadaeus Duke of Savoy who had been an Eremite in Ripalia a Wilderness in the Diocy Gebennen was chosen Pope and called Felix the V. After that nothing was done but for defense of the Councel Answers were published refuting the libels of Pope Eugenius and his Councel it were were wearisome to relate all yet I shall hint at one Reply dated October 7. An. 1439. After the Preface whereas Eugenius said The Authority of Councels above the Pope was established only by the faction of Pope John the XXIII They say All the Fathers consented in Councel deposing two Popes and electing a third And Pope Martin with consent of the whole Councel defined it to be an errour if any dare say that it is not of the necessity of salvation to believe that the Church of Rome is supream among all Churches if by the Church of Rome be understood the Church universal or General Councel Item When any shall be suspected of the Heresies of Wickliff he should be demanded Whether he believe that whatsoever the Councel of Constance hath defined concerning Faith and Salvation should be approved and held by all Believers and yet Martin was not ignorant of the former Act And in this Councel at Basil the same was renewed when there was no difference of factions In the end they compare Eugenius unto the Jews Donatists Arians and other Hereticks who were wont to call the better part Hereticks divellish and separated from the true Church so doth Eugenius now c. IV. The fourth principal purpose of that Councel was the Reformation of the Church according to the Act of Session 41. at Constance So in Session 12. it was ordained That every Church and Monastery should chuse their own Prelate without any reservation to the Roman Pope but onely of those places that are under the Roman Church in respect of Dominion In Session 15. Every Bishop should have a Synod twice or at least once every year which shall continue two or three days or longer as seemeth good unto him and there he shall admonish his own Clergy of their general and particular duties he should diligently inquire of their manners he should exhort them unto good manners and direct those who have charge of souls to instruct their people with wholesome doctrine and admonitions the Provincial Statutes should be read and any compendious Treatise concerning the administration of the Sacraments and other things conducing to the instruction of Priests he should by due correction beat down simony usury and fornication and revoke the dilapidations of Church-goods he should reform the abuses of the Clergy and other people so far as concerneth Divine Service and especially he should take heed that his Diocy be not infected with heresie errours scandals lottery divination inchantation superstition or any other divellish device Item In every Province shall be a Provincial Synod within two years after this Councel and after that a Provincial Synod every third year where all the Arch-Bishops and all the Suffragans and all quorum interest should be present where an Arch-Bishop or one in his name should have the Exhortation admonition shall be that Benefices and Orders should be bestowed on the worthiest without simony and that mature examination be had of such as the cure of souls is committed unto and that Church-goods be not abused it should be inquired how Bishops bestow Benefices and confirm Elections and preach unto their People and punish the vices of their Subjects observe the Episcopal Synods and discharge other parts of their Office It shall also be inquired of the Metropolitan in all these particulars if any contentions arise to disturb the peace of a Province the Synod should indeavour to settle them if such discords arise between Kingdoms or Princedoms the Bishops should assemble Synods in both and concur one with another to take away the occasion of these discords respecting only the glory of God and welfare of the People In the Provincial Synods it shall be advised what is to be propounded in the insuing General Councel In Session 20. It is not necessary to forsake the company of excommunicated persons unless the Sentence be laid and published against such a certain person or persons expresly and their cause can have no tergiversation nor excuse by Law Item That no City nor place can be subject unto Ecclesiastical Interdiction but for the fault of the Governours of that place not for the fault of a private or any forraign person Item No appellations should be made after the first being annulled In Session 21. Annates should not be required by the Roman Church nor elsewhere for confirmation of Election nor for a Collation In other Sessions Statutes were made concerning the Service in the Mass the election and profession of Priests the number and quality of Cardinals and reservation of cases unto Rome In Session 30. An. 1437. Laicks are not tied by the command of Christ to communicate of both bread and wine but the Church hath power to direct how it should be administred ..... that whether they communicate in one kinde or in both according to the Ordinance of the Church it is profitable to salvation unto the worthy Communicant yet the laudable custom of the Church should be observed
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
doctrine and in the end he saith the Holy Scriptures of both Testaments are to be revised and corrected according to the antient Copies of the first Originals that they may be purged from the errours which have crept-in by the carelesness of Writers or default of times Solemn ceremonies concerning which some broils have been antiently are to be brought into some allouwable order and true histories are to be distinguished from Apocryphe fables c. Orat. Io. Pici in Concil Lateran ex Fascic rer expetend 12. Jacobus Faber Stapulensis had then renown for his learning and knowledge in all sciences especially in Divinity Aventinus had been his disciple and testifieth that he heard him and Clichtoveus say sixe hundred times that Lombard had troubled the most clear fountain of Divine philosophy with the durt of questions and pudlle of opinions He wrote Commentaries on the Psalmes Ecclesiastes on the four Evangels and the epistes of Paul His works began to be printed An. 1508 and as Jo. Sleidan writes he suffered many grievous persecutions by the Masters of Paris but the King by his missives from Spain exhorted them to spare him What was his belief in many articles now in controversy may be guessed by this that the Authors of the Belgick Jndex Expurgatorius have filled 18 pages with the catalogue of passages which they have ordained to be blotted out of his books as out of his Comm. on Mathew they blot out these words By faith in Christ only wee look for salvation The righteousness of works is a Pharisaicall doctrine Let none say Peter was that rocke And on Luke The grace ofsalvation is due not to works but of the goodnes of God only In very deed not priests but God doth cleanse yet they are witnesses All prayer and adoration belongs unto Him alone And on Iohn This faith can not bee without love He fell down and worshipped which is a duty to be done unto God only and the duty of him which confesseth that the Son of God is God All the Saints are nothing if the question be of true worship Yee believe in God believe also in mee Or els he is but an infidell albeit he think that he believes But the Authors of the Spanish Index have made a shorter cut they order to destroy all the Commentary on John because it can not be wel amended say they 13. William Budaeus was Secretary to Francis I King of France in his fifth book de Asse which was printed An. 1513. he describes the estate of the Church at that time saying The clergy are worse than the worst of the people in all kind of vice and wantonness prelats are ignorant and enemies of learning having no respect to the salvation of souls but rather thrusting them down to hell by their false teaching or wicked example He saw how they sought to abolish the Pragmatica Sanctio and therefore when he hath shewed that the riches of the present times are not comparable unto the former times he addeth except one sort of men who indeed should not have been excepted these are the priests whom now we behold to be the only rich men almost next unto Kings And when he had spoken a little satyrically of them he addeth Whence hast thou o France that liberty to be called most Christian if as by religion thou didst deserve that honourable name so by the same religion thou endevoirest not to retain it still O how would thy enemies clap their hands and rejoice who do envy thee this Palladium of thy happines Kingdom a gift sent unto thee from heaven which being taken away or fading from thee thou canst no more be happy Beware I pray thee that thou bee not to credulous unto these sonnes of the earth who building honorable estates like unto the Aloidae seeme to make warre against God climbe into the heavens to wrong them who are above for by consent of all men the cause of all these cometh from the head top of Christendom who unless he be well disposed all the inferiour members must draw the causes of disease from him We see likewise that godly men do wish that by providence the pillar of the Church may be amended or another be sett up more profitable Neither am I ignorant that the foundations of this house were layd by a cunning hand on a most firme rock which by no force can be pulled down c. Then he sheweth the abuses of the Church especially those that proceed from simony whereby the government of the Church is altogether diverse from the institution of Christ He compareth Christ his Apostles with the Pope and his court so that he is compelled to say The Bride hath renounced her Spouse Then he complaines that the discipline of the Church is corrupted by them who should have been the chief maintainers of it and who can believe that the men who have done these things can acknowledge the good true faith who knoweth not that the choice stones of the sanctuary have been castdoun long since and dispersed so that the Majesty of the Church being ruined now the Spouse of Christ forgetting her marriage-bond not only hath left her husband but shamelesly hath been wandring in the broad waies streets licenciously gone a whooring thorough Provinces who knoweth not that the sheapherds are become not only deserters but drivers away of their flockes What Have we not seen the most eminent of the praelats behaving themselves so preposterously so filthily that they who should have framed all the daunce to grauity comelynes have altogether abhorred the comelynes of order c. The Jesuits of the Spanish Jndex Expurg have ordained all such passages to be blotted out In his secound book De Translat Hellenism he saith O if we had but the relicqus and ashes of the old faith which now is almost buried From which faith God hath called some of his stewards faith full who being full of Divine courage of godly emulation of the Spirit of God have been a glory ornament of the Church But now and even of a long tyme the Church is a wasted house having no colour nor shew of that religion which Christ taught if we judge of the universality by the greatest part 14. Iacohus Almainus Doctour of Divinity in his book printed at Colen De potestate Pontificis against Thomas de vio aliàs Cardinal Cajetan the Legate of Leo X. writeth particularly of indulgences saying The power of binding loosing seemeth not to be extended unto them that are in purgatory seing wheresoever promises are made in the Scriptures or grace is promised it is alwayes said on earth as whatsoever thou shalt bind on earth c. and it is never spoken of these who are departed this lofe Thence it followeth saith he That the souls in purgatory can not be delivered from punishment by indulgences albeit they may be by prayers 15. John Tritemius was at this time Abbas Spanhemiensis
he had many bickerings with the monkes In one epistle he calleth the priests contemners of the Holy Scriptures in another he complaineth that Aristotle was more preached in pulpits then Christ In his answer unto the 8. questions of the Emperour Maximilian he hath these propositions If there be any salvation without Christ Christ is not the Saviour of all 2. Seing the Sacred Scripture is the work of God we must necessarily confesse it is in all respects perfect for the great God whose works are all perfect hath given unto his Scriptures such order as he pleased and without all doubt he inspired his pen men how they should write Adquaest 4. 3. The heavenly doctrine is not in the words but in the meaning of the Scriptures not in the pages of an hid oration but in the secret of mysticall inspiration ibid. 4. Neither hath the Church any authority without the Scripture nor is faith given unto the Scripture without the Church for as Augustin saith I had not believed the Scriptures if the authority of the Church had not moved me So John Gerson said I would not believe the Church if the Gospell did not move me the Church confirmeth the Scripture and is confirmed by the Scripture when the Church doubteth she hath recourse unto the advice of the Scriptures for the same Spirit of God hath founded the Church on the faith of Jesus Christ and he only hath inspired the Scriptures This is the three fold cord which is not easily broken when the Holy Scripture is by the Holy Spirit coupled with the authority of the Church so that the Scriptures commend the Church and the Church commendeth the Scripture 5. Some men think that the Holy Scripture is in many things confused and imperfect and yet if they would read it with due purity of mind they would find it very perfect solid At last he concludeth The authority of any Catholik Church not of any particular Church is great which only in the doubts concerning faith hath place to expound the Scriptures to wit out of the Scriptures themselves which are perfect as he said before unto whom speaking according to the Scriptures the neckes of all powers are subject c An. 1516. died the worthy Carmelite Baptista Mantuanus a Poet of such same that he is aequalized unto the antient Poets as Bostius writeth unto Burellus In many places he describeth the estate of Rome to wit he professeth his own affection toward that Church in Fast. lib. 12. saying Et licet his olim nugis juveniliter aures Praebuerim tamen ut melius cum tempore factum Judicium lis haec mihi perniciosa videri Caepit ex gravium cuneis abigenda virorum In his Eclog. 9. he describeth the City thus Mille lupi totidem vulpes in vallibus istis Lustra tenent quod dirum ac mirabile dictu est Ipse homines hujus tanta est violentia coeli Saepe lupi effigiem moresque assumere vidi Inque suum saevire gregem multâque madere Caede sui pecoris factum vicinia ridet Nec scelus exhorret nec talibus obviat ausis Saepe etiam miris apparent monstra figuris Quae tellus affecta malis influxibus edit Saepe canes tantam in rabiem vertuntur ut ipsos Vincant caede lupos qui tutela fuerunt Hostiles iâ—eunt animos ovilia mactant And in his first book Sylvarum after along catalogue of the impieties of Rome he saith Singula texentem convitia deseret aetas Tantum ac tale tuae est impietatis onus Romanis Pater est Mavors lupa Martia nutrix Haec hominum mores ingeniumque docent Vivere qui sanctè cupitis discedite Romae Omnia cùm liceant non licet esse pium And in Fast. libr. 2. he directeth his speech unto Pope Leo X. Sed tria praesertim restant curâ atque labore Digna tuo bellum est primum quae fessa laborat Italia pleni humano jam sangnine campi Est aliud Romana gravi maculata veneno Curia quae spargit terras contagia in omnes Postremum est oppressafides expósta rapinis Vndique in praedam populis subjecta cruentis A te haec subsidium magnis clamoribus orant Sancte Pater succurre Leo Respublica Christi Labitur agrotatque fides jam proxima morti 17. The University of Padua in their determination for the divorcement of Augustinus Furnarius a Noble man of Genua did hold that those things which appertain unto the law of God are not subject unto the power of the Romish Pope and that in these things the Pope is not the Vicar of Christ but only in such things that are committed unto the jurisdiction of men Corn. Agrippa in Apolog. § 2. 18. Cornelius Agrippa Count a Niettesheim Doctor utriusque Juris became afterwards counseller unto Charls V. Emperour Albeit he continue professing himself to be a member of the Romish Church and wrote despitefully of Martin Luther yet in sundry of his works he dissembleth not the estate of the Romish Church An. 1510. he had a declamation against diverse abuses of the Church and in defence of his declamation he wrote a book which he calleth De vanitate scientiarum artium in which his purpose is to shew that no where no not in the Pope nor in Scholastik Theology is there any Divine solidity but only in the word of God and in proof heer of as he taxeth the faults of all studies and Arts so he concealeth not the vices of priests monks Bishops Cardinals and Popes as elsewhere I have touched especially in cap. 54. he sheweth that the Doctours of Theology in Lovan do reckon among the canonized Saints Aristoteles who by killing himself had made himself a sacrifice unto the Devils and nevertheless they had caused to print a book de Salute Aristot and they had published another booke de Vita Morte Arist with a Theologicall glosse in the end of which they conclude as John the Baptist was the fore-runner of Christ in things concerning grace so Aristotle was the forerunner of Christ in other things c. In c. 60. he saith It is not the least part of Religion that consisteth in the pompe of ceremonies in cloaths in vessell candles bell organs concents odours sacrifices gestures pictures in the choise of meates fastes such other things that are in singular admiration adoration of the unlearned people who receive and take heed only to such things as are before their eyes But as it oft happeneth that those things which are ordained for remedy turne to harme so it comes to passe that by the multiplication of the lawes concerning these caeremonies Christians are now burdened with too many constitutions with moe that the Iewes of old and which is more to be lamented whereas those rites are neither good nor bad in themselves people trust more in them and observe them more praecisely than the commandements of God
and the rather because he had observed how the Bb. were intending to have in their power the Collation of Benefices preventions advocation of pleas dispensations absolutions and such other things all which with a great part of the Ecclesiasticall jurisdiction the Romane Court had drawn unto themselves to the prejudice of the Prelates Therefore he bendeth himself to divert Charles from that purpose and saith A councell will be prejudiciall unto his Emperial authority for there be two sorts of people infected with that Lutheran pest the commons and the Princes the Commons are bewitched with the allurements of their teachers but a Councell is not a mean to deliver them from these enchantments but it will rather open a doore unto them to attempt greater liberty and they will rather bow under authority when they are pressed with your decrees if they obtain liberty to search into the power of the Church they will by and by pry into your Secular power therefore it is easier to refuse their first demands then if you once yield unto them to resist their rushing afterwards with any reason As for the Princes they make no account of piety or Gods worship but gape for the Church-goods and absolute dominion that when they are quitt of the Pope they may next shake themselves free of your yoke possibly as yet they have not seen these mysteries but if they shall once smell of them they will assuredly aime at this marke It is true the Pope shall suffer great losse if Germany fall away but the losse of Austria shall be more and therefore while the greater part of the Princes are still at your devotion you must looke to it in time and no way suffer the edge of your authority to be blunted remedy must be speedily applied before the number of the rebells increase or they understand the advantages of their falling away and nothing is more contrary unto celerity than a Councell for it requires a long space of time in which no thing can be effectuated and many impediments must be removed arising from the manifold pretenses of men intending to retarde hinder or to make the Councell null and those are many I know they say The Popes have no liking of a Councell for fear of curtailing our power but that respect did never enter into my mind for I know that our authority is from Christ immediatly according to his promise The gates of hell shall not prevail against thee and I have learned by experience of former times that Papall authority was never minished by a Councell but rhe Fathers being obedient unto Christs word did acknowledge that we are absolute or tied no way Or if any Pope in humility or modesty or upon any other account have not used their just power they have been entreated by the Fathers to resume their place If you will read antient records you will find that when a Councell hath been called against hereticks or upon any other occasion the Popes have always increased in their power And if we would lay aside the promise of Christ which is the only foundation of our power and speak only of humane reason seing a Councell consists of Bishops the authority of the Pope is necessary unto them that under it as a buckler they may be safe from the iniuries of Princes people Yea and Kings and Princes which know the art of ruling are most Zealous of Apostolicall authority because they have no other way to suppresse Bishops And I know as certainly as if I were a prophet what shall be the issue of a Councell for they who cry for it if their opinions be condemned will devise some what against itsauthority and so your Cesarean power being weak in other Nations already shall turn to nothing in Germany but the Papall power though it faile in Germany shall increase in other places of the world You may believe mee the rather that you see I make no account of my own interest but only to see Germany restored unto the Church and due obedience rendred unto Caesar Nor can this be unless you go quickly into Germany and by your authority put the Bull of Pope Leo and the Edict of Worms into execution c. It became not the Frier Julius Medices this was his name ere he was Pope and farre lesse Pope Clement to use such reasons saith Pe. Soave but he meaneth such a heap of lies but they prevailed with Charles because he was aiming at a more absolute power than his grandfather or his great-grandfather could attain but especially he was so advised by his Chancellor Cardinall Mercurius Gattinara unto whom the Pope had made many large promises namely a red Cape unto one of his cousines at the next election And Clemens sent a Nuntio unto King Ferdinand with charge to deale earnestly with him that there be in the Diet no dispute nor determination in matters of religion nor any decree for calling a Councell and because he knew that Ferdinand was of greatest credite in Germany to have his favour he gives him power to lay a tribute upon the Church-men in Germany for advancing the warr against the Turke as also to apply unto this use whatsoever Silver or Gold there is on the ornaments of the churches Of the Diet at Ausburg it followes in C. 3. Sect. 27. When Clemens understood what was done there it vexed him that the Emperour had suffered the Confessions to be read publickly that he had determined any thing in matters of religion but more that the Prelates had given way and it grieved him most of all that the Emperour had promised a Councell and determined the time which belongeth to the Pope alone and so now the first place is given unto the Emperour and the Pope hath but the second place And hence he did conclude that seing so litle hope was appearing from Germany he must think on another remedy and seing what is done can not be undone he resolves to conceall that it is against his will but will rather commend it as done by his authority And so Decemb. 1. he writes unto Kings Princes that he thought to have extinguished the Lutheran heresy by the presence of Caesar in Germany but seing now he understands that they are rather hardned he had resolved by advice of the Cardinals to call a Councell as his predecessours had done in such cases and he exhorts them either to come personally or prepare their deputes when he shall determine of the time and place in Italy But saith Pe. Soave few were deceived with this fraud seing all men knew that such an inuitation to a Councell whereof neither time nor place was defined was but an affected imposture In prosperity and adversity this Machivilian sate 11. years when he was dead the Court had no small joy because of his avarice austerity and cruelty that he had exerced continually but especially in time of his sicknes so that he was odious unto many saith Pe.
refuse if upon no other account yet ro save themselves from suspition But when he had sent his Nuntio unto them severally none of them would consent every one had their own excuse and a common one was the hindering of the Councell and yet saith Pe. Soave many thought the raising of the Councell had not been displeasing unto him seing he did alwaies furnish occasions of fomenting that opinion Of his relation unto the Councell more followes in that place After the Councell he published a Bull which is annexed to the Canons of the Councell out of it I have extracted these words The duty of the Apostolick service which is committed unto us requires that the things which the almighty Lord hath vouchsafed for provident direction of his Church to inspire from above unto the holy Fathers assembled in his name Wee should speedily execute the same to his praise and glory Observe what false and hypocriticall pretenses Therefore seeing according to the disposition of the Tridentine Councell all who shall hereafter happen to be advanced unto Cathedrall and superiour Churches or who shall happen to be Overseers of dignities chanonries or other Church-Benefices having the cure of souls are obliged to make open profession of the orthodox faith and to promise and sweare that they shall continue in obedience unto the Romane Church Wee willing ..... that the tenour it self which is noted by these presents be published .... and observed and under paines .... wee command that it be framed by Apostolick authority .... after this and no other forme .... to wit I. N. do with firme faith believe and professe all and every thing contained in the summ of faith which the holy Church of Rome useth to wit Here is the Confession of Athanasius and immediatly it followes I most firmely embrace the Apostolicall and ecclesiasticall traditions and other obseruances and constitutions of the same Church I do admitt the holy Scripture according to that sense which the holy mother the Church held and holdeth unto which Church it belongeth to judge of the true sense and interpretation of the Scriptures nor shall I ever accept or expound the Sctiptures but according to the unanimous consent of the Fathers I confesse also that there be truly and properly seven sacraments of the new law instituted by Jesus Christ for salvation of mankind albeit they be not all necessary unto every one these are baptisme confirmation the eucharist pennance extreme unction orders and marriage and that these do conferre grace and of these baptisme confirmation marriage should not be reiterated without sacriledge I receive and approve all the received and approoved rites of the Catholick Church in the solemn administration of all the forenamed sacraments I embrace all and every thing that was defined and declarad concerning originall sin and justification in the Synode of Trent I professe also that in the Masse is offered unto God a very proper sacrifice of attonement for the quick and the dead and that in the most holy sacrament of the Euchatist is verily really and substantially the body and blood together with the soul and Deity of Christ Jesus and that there is a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Catholick Church calleth Transsubstantiation I confesse also that all and whole Christ and the very sacrament are received under one kind only I hold constantly that there is a purgatory and that the souls there-in are aided by the prayers of believers also that the Saints reigning with Christ are to be worshipped and invocated and that they offer prayers unto God for us and that their relicques are to be worshipped I most constantly affirme that the images of Christ and of the mother of God ever a Virgine and of other Saints should be had and retained and that due honour worship should be given unto them That the power of indulgences is left by Christ in the Church and that the use of them is very profitable to the salvation of Christians I acknowledge that the holy Catholick and Apostolick Church of Rome is the mother and Mistris of all Churches and I promise and swear obedience unto the Romane Pope the successour of blessed Peter Prince of the Apostles and Vicar of Jesus Christ And all other things that were delivered defined and declared by holy canons and Occumenicall Councells and especially by the most holy Synode at Trent These do I undoubtedly receive and professe And also all contrary things and whatsoever heresies were condemned rejected and anathematized I also doe condemne reject and anathematize And the same true catholicke faith without which no man can be saved which I do at this present willingly professe and sincerely hold I the same N. doe vow and swear that I shall have care so farre as lieth in mee that the same faith shall be kept whole and unviolated most constantly with the help of God untill the last breath of my life and that it shall be kept and taught preached by my subjects or by such as I shall have charge of in my calling So may God help mee and these holy Euangels of God Wee will that these present Letters be read in our Apostolicall Chancelary ...... Given at S. Peters in Rome An. 1564. Novembr 13. and fifth year of our Papacy These were read and puplished Decembr 9. Here is a tenure of Episcopall profession and it is a summ of Papistry After the Councell the Pope thought himself secure and spent the rest of his time in building sumptuous houses and entertaining some Princes with Princely feasts He built in the Vatican a place like unto the amphitheater for all such games He was most expert in dissembling addicted to all pleasures of meat wyne and venery which were thought to have hastened his death for he died ex nimia venere Decembr 9. An. 1565. Jac. Thuan. CHAP II. Of EMPEROVRS CHARLES V. the nephew of Maximilian and King of Spain c. was chosen King of the Romanes he had the largest Dominions of any Emperour for many hundred years he was crowned at Aken An. 1520. and held a Diet at Worms An. 1521. where unto Luther was summoned there it was ordained that Luthers books should be burnt and himself be bannished out of the Empire but of his Acts concerning Religion we will God willing speak more hereafter The Pope had been his Tutour and the King of France was prevailing in Lombardy wherefore the Pope and the Emperour made a League against France and they drewe in Henry VIII King of England with them Charles began his warrsin Lombardy but was not there personally at the battell of Pavy Francis was taken prisoner and carried to Madrid afterwards he was dismissed and gave his two sonnes in hostage and marryed Leonor the Emperours Sister But Francis got from Pope Clement a dispensation of his oath which he had given to Charles for
his conclusions by writting Because neither Faber nor any other would object the Burg-master in the name of the Senate breakes up the assembly and they give Order that through their jurisdiction all traditions of men be layd aside and the gospell be taught sincerely according to the books of the old new Testament So saith Pe. Soave when neither the diligence of Doctours and bb nor the condemning Bulls of the Pope nor the rigid edict of the Emperour could prevaile any way against the doctrine of Luther but it rather took deeper root all men almost did judge a generall Councell to be the only remedy but the severall aimes of severall sorts as of the Princes people Romane Court and of the Pope cast them upon severall thoughts concerning the way of ordering and place of the Councell Pe. Soave writes of these aimes and purposes particularly The death of Pope Leo makes a pause heerin At that time Satan was busy sowing his tares by the first Anabaptists whose names let them perish The Anabaptists against them Luther was the first that did write from his Pathmos as he spoke They pretend to have revelations from the Spirit and conferences with God Melanchton was not a little troubled with them The epistle of Luther unto Melanchton is worth the reading wherein he saith I commend not thy timorousness and first seing they bear witnes of themselues they should not be heard for that but as John adviseth Try the Spirits Ye have the Counsell of Gamaliell to delay for as yet I heare of nothing either done or said by them which Satan can not do My advice is that you try whether they can proove their calling For God never hath sent any but being either called by men or declared by signes no not his own Sonne The Prophets formerly had their power according to the Law and propheticall Order as we now by men I would in no way accept of them if they assert their calling by a naked revelation seing God would not let Samuel speak but by the accessory authority of Heli. This is especially necessary unto the publick function of preaching And that yee may try their private Spirit you may enquire whether they know anguish of mind divine birth death and hell If you hear that they speak all things smooth pleasant devote as they call it and religious albeit they say they have been ravished into the third heaven approove them not because they want the signe of the Son of man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only proover of Christians and sure searcher of Spirits Wouldst thou know the place and way of talking with God heare As a lion he hath broken all my bones and I was cast forth from his face and My soul was filled with sorowes and my life drew neer unto hell The Divine Majesty speakes not as they say immediatley so that a man may see him yea man shall not see him and live Nature can not endure the little starr of his speach and therefore he speakes by men because wee can not endure him speaking The Virgine was troubled when she heard the Angell so did Daniel and Jeremy complaine Correct me in judgement and be not a terrour unto me What more Is it possible that his Majesty can speak familiarly with the old man and not first kill and make him wither lest his wicked smells do stinck seing he is a consuming fire Even the dreams and visions of the Saints are terrible at least when they are known Try therefore and hear not a glorious Jesus unless thou know that he was crucified Ex tom 2. epist Lutheri fol. 41. XII In March 1522. Luther returneth into Wittembergh and by Luther returnes An. 1522. Letter he shewes unto the Elector the cause of his returning saying Your Highness knowes my cause or now be pleased to know that I have not the gospell from men but from heaven by Jesus Christ our Lord so that I truly may as here after I will call my self his servant and Evangelist Whereas I did offer my selfe unto congnisance of my cause and became subject unto the judgement of others I did it not that I had any doubt of my doctrine but in modesty that I might call others but when I see that too much modesty turns to the detriment of the gospell and Satan when I have scarcely given him ahandbreadth would take up all the field my conscience presseth me to take another course I hope I have satisfied your H. that I have yielded for a year for the Devil knowes well that I did it not for fear or distrust ..... Now I am come back to Wittembergh with a higher and stronger guarde than the Elector of Saxony can give me nor came it ever into my thought to seek defence from your H. yea I am confident your H. shall have better guarde and defense by me than you can give me and if I knew that your H. either would or could maintaine me I had not returned at all It is not any sword that can provide for or helpe this cause God only must rule and worke here without any industry or help of man therefore in this cause he who trusts most firmely in God shall defend himself and others most safely And seing I find your Ho. so weak in faith I can no way attribute so much unto your Ho. that I can think to be defended or delivered out of danger by you I shall preserve your Ho. soul body and estate free from all damnage and danger in this my cause whether your Ho. believe it or not Let your Ho. know also and doubt not that it is decreed otherwise in heaven then at Norinbergh concerning this business for we shall see that they who think they have devoured and destroyed the Gospell are not yet come to a Benedicito He is another and more potent Prince then Dude N. with whom we have to do He knowes me and I him pretty well If your Illustrious Ho. did believe you should see the wonderfulness and glory of God and seing you believe not you have seen none of those things Unto God be glory and praise for ever Then more particularly he saith I was called by the letters of the Church and people of Wittembergh now in my absence Satan hath fallen upon my flock the Anabaptists were there and some other troubles and hath stirred such troubles that require my presence necessarily and further I fear a great sedition in Germany which they will desire to remove or for a time delay by joint prayers Ard in another epistle unto Melanchton he saith Prepare me a lodging for the translation of the Bible presseth me to return unto you After his returning he preached every day and in his Sermons as Abr. Scultet expresseth his words he spoke against not what was done in reformation during his absence but the manner and the necessity of doing some things In his absence he by letters had exhorted them to
Councel for a long time and many things are to be reformed both in the clergy and laity the Emperour will deal with the high Bishop that a Councel shal be summoned within a half year and begin within a year after Unto this decree the Duke and his collegues after consultation reply by his Lawier Pontan They do not acknowledge that their Confession was refuted by testimonies of the Scriptures as they would have demonstrated if a copy of that which is called a refutation had been given them and so far as they could remember by their hearing of it read they have written a reply which if the Emperour will be pleased to read he shall finde that their religion is sure and unmovable And where as they are commanded to print nothing nor change any more they will do nothing whereof they may be justly accused As for Anabaptists and such as despise the sacrament of the altar none such have place within their jurisdiction And because the decree containes sundry things of weight they crave copies of it that at the time they may give the more advised answer They do present the Apology but Caesar would not accept it and the next day he threateneth them sharply if they do not obey the decree So these Princes went away leaving their Deputies behind them and having craved and obtained leave When they began to treat in the Diet concerning the warrs these Deputies do in name of their Principals promise to contribute their aid against the Turks if peace shall be granted unto religion About the first of October a sharper decree was read against the Cities which had given-in the other Confession Finally a third decree concerning religion was read to this sense Caesar ordaineth that they shall not be tolerated which teach of the Lords Supper otherwise than hath been received heretofore Let nothing be changed in private or publick Masse Let children be confirmed with oil and the sick be anointed with consecrate oil Images statues should not be removed and where they have been taken away they shall be set up again Their opinion which deny the free-will of man may not be received for it is beastly and contumelious against God Let nothing be taught which doth any way empaire the authority of the Magistrate That opinion of justification by faith only shall not be received Keep the sacraments in their place number as before Keep still all the cetemonies of the Church all the rites the manner of buriall and such others Priesthoods Vacant shall be bestowed on qualified persons the priests and Church-men that are married shall be deprived of their Benefices which shall be bestowed on others and if any will put away his wife and crave absolution at the will of the Pope the bb may restore such and all others shall have no refuge but be exiled or suffer other deserved punishment Let the life of priests be honest their cloaths comely and eschue all offense ..... Briefly in the matters of faith and worship of God let nothing be changed whoever doth contrarily shall underly the danger of body life and goods Jo. Sleida Lib. 7. These decrees were grievous unto many namely Melanthon gave himself to weeping being pensive not so much as he professed for himself for he knew what he believed as for the posterity When Luther understood this he conforts Luther's Consolatory unto Melanthon him by Letters That seing it is not the cause of man but of God all the burden should be cast on him why then doest thou said he afflict and torment thyself feing God hath given his Son for us why do we tremble or feare why do we sigh is Satan stronger then God will he who hath given so great a benefite forsake us in lighter matters why should we fear the world which Christ hath ouercome if we defend an ill cause why do we not change if the cause be just and pious why do we not trust to Gods promise certainly Satan can take no more from us but our life but Christ reigneth for ever under whose protection Verity consists he will not faile to be with us untill the end If he be not with us I beseech where shall he be found if we be not of his Church do yee think that the Bishop of Rome our adversaries are of it we are sinners indeed many waies but Christ is not a liar whose cause we have in hand Let Kings and Nations â—reat foame as they please he that sits in heaven shall laugh them to scorn God had maintained his cause hithertils without our Counsell and so he will do unto the end ..... As for any agreement it is vain to look for it for neither can we deprive the Bishop of Rome nor can the true doctrine be in security while Popery shall endure If they condemn our doctrin why seek we an uniformity if they allow it why maintain they their old errours But they condemne it openly where fore it is but dissimulation falsehood whatsoever they go about In that you will have the Lords Supper communicated wholly and give no place to them which hold in indifferent you do well for ..... They cry that we condemn all the Church but we shew how the Church was violently oppressed by tyranny and therefore is to be excused as the Synagogue was to be excused when under the captivity of Babylon they keeped not the law of Moses seing they were prohibited by force Ibid. XXVIII When the Protestants understood that the Pope had written The prostants writ to forrein Kings 1531. against them unto severall Kings they in Febr. 1531. assemble at Smalcald and send their Letters unto the same Kings shewing that it was an old complaint of good men that they were traduced by their enemies as Nic. Clemangis in France Jo. Colet in England c and where as now they are traduced by their enemies and they declare what was done at Ausburg they are guilty of none of these crimes that are layd unto their charge as they doubt not to cleare themselves if there were a free general Councel and especially it is grievous unto them that they are said to condemn Magistracy and lawes ..... and they entreat them that they would not believe such calumnies and to entreat Caesar that for the good of the Church he would call a godly and free Councel in Germany where such controversies may be lawfully debated and defined rather than put them to fire and sword The King of France returnes them answer thanking them for emparting such a business rejoicing that they did purge themselves of the objected crimes and allowing their demand of a Councel as necessary for the good not of Germany only but of the whole Church To the same purpose writes the King of England and addeth that he earnestly wishes there were a councel and that he will interceed with Caesar for peace At that time many Protestants were summoned to appear before the Chamber of
Bessarion being a wretched Clerk in Trapezus became a gloriou Cardinal and almost Pope Luthet answered He seeth not what more affinity is between Christ and the Pope than there is between light and darknes nothing in all his life had hapned unto him more happily than the severity of Leo by the gracious providence of God for at that time he had only seen the abuses of indulgences and the Pope might have easily commanded him if his adversaries in that matter had been subject unto the lawes of equity but being provoked by the writings of the Master of the holy palace by the reproaches of Cajetan and severity of Pope Leo he took the whole matter into more diligent consideration and had espied more intolerable errours which he could not in conscience dissemble nor hide from others-and whereas he the Legate professeth himself not to be a Divine and that appeares by his reasons that he accuseth his doctrine of novelty yet he can not be ignorant that Christ and his Apostles and the antient fathers lived not as the Pope and his cardd and bb do now Nor can these arguments taken from the broiles in Germany strick against his doctrine but in the conceit of men which know not the Scriptures seing where ever the word of God is preached truly such stirres arise that the father is against the son but this is the power of the worde that who believes it he shall live and who spurneth against it is the more guilty And this is a most known errour of the Romane Church that they will underprop with humane reasons the Church of Christ as if it were a seculare Estate but such reasons are foolishness with God and that the councel may go well and bring good unto the Church it is not in the power of him who is but a mean man but rather of the Pope if he will let it be free that Gods Spirit may only preside and rule and laying aside all interests and usurpations and crafts of men let controversies be judged according to the Canon of the sacred Scripture If it were so he for his part will promise all Christian sincerity and charity and not to gain the favour of the Pope or of any mortal but only for the glory of Christ and for establishing the peace and liberty of the Church Nor can so great good be expected unless God be reconciled by casting away hypocrisy and by earnest repentance for our sinns .... Nor doth he regard the examples of Sylvius Bessarion these darke shewes can not move him .... yea the Legate and the Pope shall embrace his faith rather than he will forsake it Histo Concil Tride lib. 1. The same Vergerius dealt with other Preachers in Wittembergh and other places where he came he found no acceptance among them and where any did speake submissely he made no great account of them they were but few and he thought they could do little The same year Charles Duke of Savoy was persuaded by the exiled Bishop of Geneve to take arms against that City they had aid from the Swisers especially from Berne and gave the repulse the Swisers conquered all the land between them and the lake of Geneve Jo. Sleida Ibid. XXXI In the year 1536. the Preachers of the Cities which had The agreement in the question of the Ls Supper Ann. 1536. presented their Confession differing from the Augustane in the question of the Sacrament considering that the Pope might make his advantage upon that difference if the Councell shall hold at Mantua thought good to seek agreement with Luther and others So Capito Bucer went from Stawsburgh and others from Essling Memming Frankford Ausburgh Furfeld and Reutling and made accord with the Divines of Wittembergh On these articles following 1. We believe according to the words of Irenaeus that the Eucharist consists of two parts an earthly and an heavenly and we think and teach that the body blood of Christ is truly and substantially present with and given taken with the bread wine 2 albeit we deny transsubstantiation nor think that there is any locall inclusion in the bread or any durable conjunction with out the use of the sacrament yet we grant that the bread is the body of Christ by a sacramental union that is we think when the bread is given the body of Christ is also present and is truly given for without the use extra usum when it is keept in a boxe or is shewed in processions as a mong the Papists we thinke Christs body is not present 3. We think that the Institution of Christ is powerfull in the Church and that it dependeth not upon the dignity of the Minister or receiver Wherefore as Paul saith even the unworthy do eat the Sacrament so we think that the body and blood of Christ is truly reached unto the unworthy and the unworthy receive it where the words institution of Christ are keept but such do receive to their judgement as Paul saith because they abuse the sacrament when they use it without repentance and faith for it is institute for this end that he may testify that grace and the benefites of Christ are applied unto them and that they are ingrasted into Christ and washed in his blood who do repent and lift up themselves by faith in Christ If followes Because few of us are conveened at this time and this business belongeth unto other preachers and Magistrats of both parties we can not yet conclude the matter of concord before it be reported unto others also but seeing all the Divines here present do professe that in all the Articles of the Confession and of the Apology we would think and teach wholly the same we wish and earnestly crave that the Concord may be made and begun and if other Divines of both parties shall approve this article concerning the Lords supper we hope that a firme Concord may be made among us The above named Divines eleven in number did subscribe so did Luther Cas Cruciger Melanthon Jo. Bogenhagius Justus Menius and Frid. Myconius Hence it is cleare that then was no other difference in the articles of Confession and who hath made the difference after that time Osiander calleth this Formula Concordiae Wittebergensis others calleth it Concordia Smalcaldica But in the year 1537. was a solemn meeting of the Protestants at Smalcald by the advice of the Princes and Divines Luther wrote The meeting at Smalcald 1537. the Heads of Doctrin to be propounded and defended in the Councel which were approved and subscribed by the Ministers The article concerning the sacrament of the altare as they called it was thus Of the sacrament of the altare we judge that the bread and wine in the Supper are the very body and blood of Christ and not only given unto and received by the godly but also by the evill and wicked Christians and that not one kinde only should be given for we have not need of
is most properly a Pastor he that hath not received imposition of hands and hath received from Christ pastorall gifts and a call from a flock obeyth the call in feeding that flock conscienciously Or he that hath received imposition of hands and hath the charge of 100 or 200 flocks and they never seek him nor see him but he waites upon other affaires not belonging to a pastorall charge I grant in the Court of Rome and in the judgement of Satan a ceremony is better then substance But the question is Which of the two is the truest Pastor in the ballance of the Sanctuary Can any consciencious man think as the Court of Rome judgeth Another motive may be thought that since that Writer was guilty of perjury for many times had he subscribed that Confession abjuring Hierarchy and yet took a Prelacy one after another he could not speak nor write a good word of that disciplin into which he had sworn so oft nor of the maintainers of it but with some spight as appeares throgh all his booke which he calleth The History of the Church of Scotland but may rather be called The calumnies and railings against the Church of Scotland whereof he was an enemy and by which he was justly and solemly excommunicated in the year 1638. What is in that book of the faith doctrine or piety of the Church Many of these calumnies in this posthum book he had written before in a Reply ad Epist Philadelphi and it was told him in the Vindiciae that he had written against his conscience It is said Pag. 50. Why should one believe a man who makes not conscience of his words And Pag. 56. Whatsoever may have the shew of a reproach this ingrateson scrapeth together to spue it out against his Mother the Church In which words envy which appeares throughout vented it self wholly for what can be said or forged in a Narration more wickedly than to be silent in that which is good and to proclame what is evill or which may make a shew of evill And Pag. 67. Should not a Bishop whe though he were a Papist yet should at least have the shaddow of gravity be ashamed to fain like a brawling wife what all men know to be false And because in that pamphlet he had written as he doeth oft in this later book that the King applied himself contrary to his mind unto the will of the Ministers it was told him Pag. 59. What can be spoken more vilely and unworthily against the Royall honor then that he applied his will unto the wicked endeavours of his subjects and loosed the raines unto the boldnesse and crimes of wicked men But this is the imprudence by the just judgement of God of flatterers that when they wold most earnestly catch they do most offend So that in a word whosoever regardeth the honorable memory of K. James VI. or the credite of the Church of Scotland will not believe that book of lies and calumnies I return unto that Assembly I. The first three Sessions were taken up with the election of a Moderator and Clerk and one ordinance that Acts of every Assembly should be formed by certain brethren and be publickly read before the dissolving of the Assembly and be in-booked II. The 4. and 5. Sessions have some particulare references III. In Sess 6. The Commissioners that were appointed to deall with the excommunicat Earles report their diligence severally and that they submitt themselves unto the Church in all the prescribed articles The Assembly ordaines the same Commissioners to see the performance of their promises in all the articles so far as possibly can be performed for the time and after performance to absolve them from â—he Sentence of excommunication and to receive them into the bosom of the Church IV. In Sess 7. Notes in form of declaration of certain of the Acts of the G. Ass holden at Perth in Febr. last for explaining his Ms and the Assemblie's meaning for the satisfaction of them which were not acquainted therewith and which are ordained to be registred in the Acts of this present assemb 1. Concerning the lawfulness of the said Ass holden at Perth it 's declared that one of the reasons moving the brethren to acknowledge the lawfulnes of that Ass is found to have been that the Commissioners of the Church had accorded with his Maj. therein as is expressely set down in his Maj. Letters 2. The reason moving the Ass to grant the more willingly to the second article concerning the reproving his Maj. lawes was that his Maj s earnest constant affection to the religion and obedience to the word was evidently known unto the said Ass and that it was his Ms declared will intention alwayes to frame his lawes wholl Government according to the same for this cause the Ass agreeth to the said article 3. Concerning the article ordaining no mans name to be expressed in pulpit excepting notorious crimes c. the point of notoriety is further defined If the crime be so manifest and known to the world ut nulla tergiversatione celari possit 4. Concerning the Article ordaining that no convention of Pastors bee without his Ma. consent c. His Ma s consent is declared to be extended to all and whatsoever form of G. Ass or speciall permitted authorized by his law and as they have warrant in the word of God As being the most authentick form of consent that any King can give 5. Concerning the article of providing Pastors to Burghs It is declared that the reason thereof was is that his Majesty was content and promised that where the Gen. assembly findeth it necessaâ—y to place any person or persons in any of the saids townes his Majesty and the flock shall either give their consent thereunto or a sufficient reason of the refusall To be propounded either unto the wholl Assembly or to a competent number of the commissioners thereof as his Majesty shall think expedient V. Answers to the rest of his Maj s questions as they were propounded by his Majesty and his Commissioners in the present assembly 1. Concerning the propositions craving that before the conclusion of any weighty matters â—oncerning the estate of his Hieness or of his subjects his Ma s advice approbation be craved thereunto that the same being approved by his Ma. may have the better execution and if need require be authorized by law the assembly craves most humbly that his Ma. either by himselfe or his Commissioners in matters concerning his estate or the wholl estate of his subjects and others of great weight importance that have not been treared before would give his advice and approbation thereunto before any conclusion of the same And for the better obedience to be given to the like statutes in all time coming that his Majesty would ratify the same either by Act of Parliament or Secret Counsell as shall be thought needfull The which his Majesty promiseth to
them 166. what are these Books 88. e. 103. m 112. e. 333. e. 435. m. 487. b. 477. b. 501. m. those are the Rule of all Doctrine 367. b. 369. b. 475. b. 502 543. e. and Judge of all Controversies 545. m. they should be expounded as the Writer would have them to be understood 96. m. how to finde the true sense of them 96. m. they are very profitable and sure 101. m. 213. m. 215. b 216 m. 217. m. 222. b. 224. b. the use of them is for the good of men 215. b. and for the ages then to come 172. m. 212. m. Children should be instructed in the Scriptures 216. m. they are a buckler against all Heresies 213. m. and the singular ground of Faith 221. e. 266. m. the Old and New Testament are alike and of the same Authour 213. e. 214. what the Scriptures reveal not we should not enquire 213. b. they should be translated into vulgar Languages 98. e. 99. b. 496. b. 501. m. how the Translations are to be examined 367 b. S. 31. b. Every family in Scotland was ordained to have a Bible and Psalm Book S. 401. The Scriptures were made subject unto the judgement of the Pope 249. m. they were rejected by the preaching Friers 488. and became unknown to many Church men S. 26. e. 27. b 166. e. 179. e. 182 m Some Signs of Christ's second coming 480. God only can forgive Sin 481. m. 550 m. when Sin is forgiven punishment is also forgiven 550. m. 551. b Simon Thurvey an arrogant Disputant became ignorant on a suddain 383 e Singing in Christian Churches began and was abused 141. m The King of Spain was called The Catholick King 518. m. the Spanish Inquisition S. 155. e The first Stations 13. A meeting of the Protestants at Smalcald S. 102. e. another there S. 105. a third there S. 109. Sweden becometh Christian 269. and Reformed S. 92. Some Scythians called Rhositi become Christians 184. m The Supper of the Lord. In the Lord's Supper the Bread and Wine were divided unto all 29. m. 334. m. 367 m. S 288. e. the unworthy eat not Christ but the Sacrament of Christ 102. m. 175. e. 183. e. the Bread was called the Figure or Sacrament or remembrance of Christ's Body 112. e. 133. m. 139. m. 146. e. 175. e. 181. m. 162. b. 228. e. 296. b. 367. m. e. 503. b. the Antient and Primitive form of administring the Supper 36. b. it was received daily and then each Lord's day 138. m. the Bread was not worshipped 146. m. 481. m. all did receive the Elements 146. e. 147 184. b. the Cup when denied unto the People 147. e. what was done with the Reliques 148. e. it should not be given unto the dead 176. e. the Bread remaineth after Conâ—ecration 505. b a forged distinction of oral eating visibly and invisibly 259. the Body of Christ is not in two places at once S. 16. e. a Book of the Lord's Supper was found in Holland and sent unto Luther and Helvetia S. 156 157. how the Controversie of the Lord's Supper begâ—n among the Reformed S. 85 agreement was â—ought S. 104 105. Bucer made a Retractation of what he had thought of Luther's opinion S. 160 165. Sursum Corda what these words in the Mass do teach 145. m Superstitions have a two fold influence S. 329. m T Taxes paid out of France unto Rome 428 429. The Tartars conquered the Lands of the Turks and lost them again 440. The Templaries or red Friers were condemned and their cause 455. Theophylact Bishop of Bulgaria his Doctrines 212 219. he is vindicated from the Romish Errours of Free-will Election by fore seen Faith or Works and of Transubstantiation and of Peter's Primacy 218 221. Thomas Arundel the cruel Bishop of Canterbury was plagued by God 557. m Thomas Becket 376. 377. The Thoughts of men are ruled by God 28. b Tithes should be paid 189. m. 190. m. 415. m. S. 348. Tithes were taken by the Piâ—hts from the Church and within less then ten years they lost Land and all 186. Transubstantiation 152 176. b. 181. m. 219 220 254. m. 255. A Decreet of a Roman Synod is contrary unto Transubstantiation 257. e It was not believed in Lombard's time 372. e It was made an Article of Faith 387. b It begot many new questions 417. m. 420. e How it came to be believed in England 227. m. and afterward was condemned 228 229. and in Italy 254. m. 552. It was not understood at Trent S. 264. Treason is punished 8. m The first Torches in Churches 13. m Many knew the Truth and durst not profess it 481. b Truth was called the greatest crime 477. b The Turks resist the Saracens 94. e. and overthrow them 271. Their first Emperour was Ottoman 492. e They take Constantinople 512. m. 525. Their cruelty and revenues 554. A dispute of a Turk with a Christian S. 151 153. V The Vandals become Christians 224 270. Vandalica Reformatio what 375. Ubiquity of Christ's Body is denied 373. b Vertue in men is of God's work and not mans 37. m The holy Vessels 144. e The holy Vestures of the Altar and of Priests and Bishops 144. 149. m The Priests of the Eastern Churches had but usual Vestures 144. m The Vestures of Preachers 385. The Title Vicar of Christ 322. m Vigiliae Siculae 395. m Vision concerning the estate of the Church 481. e. 539. b A Visitation of the University of Aberdein S. 362. The University of Paris began 99. e The University of St. Andrews began 557. b. and enlarged 559. Universities erected in Germany S. 4. e No Union in the Roman Church in respect of doctrine 489. m. S. 297. e. nor in their service S 280. e The title Universal Bihop was oppugned 9. and affected and obtained 13. where it is also expounded An Usurper reigneth craftily and wickedly 5. W Wafers in the Sacrament 147. e The Waldenses began 350. their number 351. their Doctrine is declared generally by the testimones of Romanists and Protestants 352. Articles imputed unto them 354. objections against them are answered 355. the occasion of their separation from the Roman Church 353. how they were persecuted 356 420. e. 423. e. 475. m. 476. their Articles and Disputes with the Dominicans 423 e 424. their Supplication to King Uladislaus and the Confession of their Faith S. 9. the Clergy would have them all in Merindol to be killed but King Lewes the XII would not S. 23. m. they are persecuted again S. 131 e. 140. e. they had liberty in Savoy S. 141. m. The Wars of Jerusalem began 271. at the first some did espy the finistrous ends of that expedition 272. m Westphalia becometh Christian 61. m Whitgift Bishop of Canterbury his earnestness for Rites his fawnâ—â—g on the Queen and his different genius from his Predeâ—essor S. 337 338. Free-Will is by God's grace 28. e. 96. e. 100. e. 134. e. 160 215. 180 b 211. e.
figure of a coal in the Tongs of the two Testaments which being lifted from the Altar did purge the lips of the Prophet Esay who by the only union of the flesh was free and lived mixt with the dead and He the Lord by inspiration of the Holy Ghost causeth that all souls who like dead coals having their understanding darkned with ungodliness were not kindled but now are inflamed with vicinity thereof now that they are kindled with the flame of the love of their Spouse it is the proper gift of the grace of God's Word Lib. 3. Christ is made the meat and drink of his Church by the Sacrament of his body and blood Lib. 6. Whatsoever a Teacher or Pastour of souls teacheth unless he shew it proceedeth from the Almighty God in the Old and New-Testament he is a murtherer of souls And again The words and examples of them from whom the milk of doctrine is poured into the hearts of the hearers should alwaies feed on the flowers not of the lower writings of worldly men but of the higher Apostolical Mountains Ib. lib. 1. Because the power of our will is not able to climb so high as we must ascend running after God therefore the Church crieth Draw me after thee Lib. 4. Whosoever would escape from the enemy whose power is in the air let him keep the right faith and enter into the holes of the Rock which bleâ—sed Paul demonstrateth 8. About the year 780. the old controversies concerning God's Predestination The Pelagian controversies are renewed in Spain and confuted by Pope Adrian and man's free-will were renewed in Spain Some saying that Predestination unto life or death is in the power of God and not in man's power Others asking Why should we indeavour to live holily if it be in the power of God And others asking Why should we pray unto God that we be not overcome in tentation if it be in our power or liberty of will At that time Pope Adrian did write unto the Spanish Bishops and propounded unto their consideration what upon the like occasion Fulgentius Epist Ruspen about the year 455. had written unto Eugyppius against a Sermon of a Pelagian The words of the Pelagian were They who affirm that some are destinated unto life and others unto death do trample grace in themselves damnably while they admit it for them reprehensively only Behold with what knots of impiety they do tie themselves If I be predestinated unto good it is needless that I resist evil but if I be born unto evil it availeth me not to do good And so on both sides the desire of praise and godliness being stopped one becometh secure and another desperate and thereby all exercise of righteousness is made void prayer ceaseth and working fainteth But it is not so and therefore let us pray uncessantly because the Lord saith Pray without intermission lest ye enter into tentation And let us strive against all sin not only by prayer but with diligence also because the Lord witnesseth that each one shall receive according to their own work The answer of Fulgentius which Pope Adrian did approve and send was thus God hath prepared his works of mercy and righteousness in his unchangeable eternity and as he was never ignorant of his future works so he was never improvident in the preparation of those works therefore he hath prepared good works for them who were to be justified and to the same who were to be glorified he hath prepared rewards but unto the wicked he hath not prepared evil wills or evil works but he hath prepared for them just and everlasting punishments This is the eternal predestination of the future works of God which as we know to be continually insinuated unto us by the doctrine of the Apostles so we preach confidently for blessed Paul both evidently and often teacheth us the predestination of them whom God saveth freely for he saith of God whom he foreknew them he predestinated and whom he predestinated them also he calleth Cerrtainly not others but whom he hath predestinated them doth he call and justifie nothing in the works is uncertain because nothing in his predestination faileth therefore God beginneth the works of his predestination by vocation and consummates them by glorification And yet not in them all whom he calleth but unto them who love God all things work together for good unto them who are called according to his purpose Therefore let all believers keep the truth of predestination because whosoever believeth not the counsel of God in this predestination shall not attain unto the glorious effect of the same predestination but whosoever is not predestinated unto glory is without doubt found to be appointed unto punishment which is known to be predestinated in God's preparation that thereby infidelity and impiety may be punished Wherefore the blessed Apostle Jude saith Certain men are crept in unawares who of old were fore-ordained to this judgement of our God but the Doctrine of the Holy Ghost saith warily that the wicked were ordained not unto sin but unto judgement that is not unto impiety but unto punishment for they were not predestinate unto this wicked impiety which they commit but unto the punishment which they receive in Divine equity Wherefore whereas thâ— Authour of that sermon saith Let us pray uncessantly because the Lord saith Pray without ceasing and then Let us wrestle against all sin not only by prayer but with diligence let us humbly seek Grace from God that we may have it continually working with us by which God would both keep us in diligence and when the work is done bring us unto the reward c. This Epistle of Pope Adrian is amongst the Epistles of the Popes which Charls the Great did cause to be collected into one volumn An. 791. 9. At that time was great contention for receiving the Mass of Pope Gregory Gregory's Mass was exalted and opposed into the Churches first by authority of Pope Adrian and then of King Charls some Churches had one Directory and some another who would not change When the Pope saw so great opposition and it may be understood that it was not small when the Pope was put to such a shift he said he would refer it unto the Will of God whether he would by any visible sign approve the Mass of Gregory or of Ambrose so these two books were layed together upon the Altar in Saint Peter's Church and he called upon God to shew which of the two he approved The dores were shut all night and the next morning when they returned into the Church the book of Ambrose was found lying as it was laid down and the other was all torn and dispersed thorow the Church The Pope maketh the Comment if we will believe Iacob de Voragine in vita Gregor that the Mass of Ambrose should lie untouched and the Mass of Gregory should be used thorow the World and so he did authorize and command that it
should be used in all Churches and Chappels But many did expound that sign the contrary way and would not receive it till Charls did command all Bishops and Priests to use it thorow his Dominions he caused the Mass of Ambrose to be burned and threw many Priests into prison who refused to accept the new Mass The Church of Millain would not change Walafrid Strabo who lived about the year 900. testifieth in his book de Exordiis rer cap. 25. that in his time the Roman Mass was not universally in all Churches but almost saith he in all the Churches of the Latines and no Benedictine Monk did read it In the sixth tom of Biblioth Patr. de la Bigne are many books of several Authours explaining at that time the signification of the Ceremonies injoined in that Mass Their Dedicatory Epistles and Prefaces shew that they were put upon that work by the authority of the King and some time-serving Bishops and the great number of those books is an evident proof of great opposition against that Mass and the rites thereof although the books of the Adversaries have been kept down by the prevailing party Hereunto serveth what Antoninus de Voltelina a Dominican said in the Councel at Trent as is written hist lib. 6. It is clear by Histories that of old every Church had their own Rituals of the Mass brought in day by day rather of custom than by judgement or constitution and that the lesser Churches did follow their Metropolitan or their neighbour greater Churches but the rite of the Roman Church was received in many Provinces for gatifiing the Pope and nevertheless there be yet many Churches whose rites differ very much from the Roman Even in Italy remaineth the rite of Millain differing from the other in the principal parts thereof and that the same Roman hath suffered many changes is clear unto any who readeth the old book called Ordo Romanus Neither in ancient time only but within these few ages certainly before 300. years the rites of Rome were not the same which the Priests observe now in the City of Rome but which the Order of the Dominicans do retain Moreover said he the Vestments Vessels and other Ornaments both of the Ministers and of the Altars which are now in use are so new and transchanged as is easie to be observed by looking on the Books and Pictures that if the old things were brought into the World again none would know them Wherefore if the Fathers will bind themselves to approve the only rites of the Roman Church they cannot want reproof as by prejudice condemning antiquity and the rites of all other Churches and so expose themselves unto the sinistrous interpretations of men wherefore it were better to set upon those things which concern the essence of the Mass without any mention of the rites And in declaring the differences betwixt then-present custom of the Romans and that which was called Ordo Romanus he nameth especially that in this the Communion was given under both the species unto the people Some were offended at his freedom of speech and the Bishop of Quinquecclesiensis did openly profess that the Frier had spoken truly neither could any who loveth truth be offended with him Hence it appeareth clearly that the Church of Rome hath been subject to novations from time to time and the Missal now is not the old book of Pope Gregory the I. More of the Mass followeth in the next Century 10. In the sixth tom of the fore-named Biblioth Patr. is a remarkable piece Amularius Fortunatus of Amalarius Fortunatus Trithemius calleth him Hamularius a very learned man in the Latine and Greek languages a Monk of Luxovia In the Preface he sheweth that he had written another book of Divine Service and thereafter he went to Rome to enquire of the reasons of the rites different there from other Churches and so he did write four other books wherein he describeth what he had heard and what he thought himself on the contrary yet in a mild and moderate way whether for fear to offend or in hope to prevail with fair information it is uncertain He saith In all that I write I hang on the judgement of godly men and holy fathers and withall I say what I think What things are done in the celebration of the Mass are done in the Sacrament of the Lord's Passion as he commanded saying How oft ye do this do it in remembrance of me Therefore the Priest in offering Bread and Wine and Water in the Sacrament representeth Christ the Bread and Wine in the Sacrament do represent his Body and Blood Sacraments should have a similitude of those things whereof they are a Sacrament wherefore let the Priest be like unto Christ so the offering of the Priest upon the Altar is like unto that of Christ on the Cross that which is offered in resemblance of Christ the Priest commendeth it unto God the Father Let the judicious hearer consider for whom are the prayers that the Priest saith after the Communion and he shall find that they sound for them who are refreshed with the heavenly bread No prayer for the dead Lib. 3. in prof It is sufficient that the Bishop or Priest do only bless the Bread and Wine whereby people may be refreshed as in ancient times it was done by the Apostles Lib. 1. Cap. 14. he saith No creature do I by reverencing adore but God all substance which is not God is a creature and a creature is not God the Cross of Christ may be set before me but in my mind I hold Christ as hanging on it The very words of the prayer declare whom we adore we say We adore thy Cross O Lord and we commend and glorifie thy holy resurrection Here are no words of praying but of shewing the adorable Cross and the commendable resurrection of our Lord. And in another place we say God who by the precious blood of thy only begotten Son our Lord Jesus Christ hast been pleased to redeem us grant graciously that who come to adore the life-giving Cross may be freed from the bonds of their sins to whom I pray him I adore I am cast down in body before the Cross but in my soul before God I reverence the Cross by which I was redeemed but I pray unto him who hath redeemed me Then he hath a story of Oswald King of England whom he calleth faithfull and most Christian how he being in danger of his enemies caused a Cross to be set up on a Tree that came first unto his hand in the Field and said unto his Army Let us all bow our knees and all pray together unto the Almighty living and true God that he of his mercy would defend us from our proud and fierce enemy for he knoweth that we have undertaken Wars for the safety of our Nation They all did as he commanded and in the dawning they obtained Victory according to their faith Here Amular gathereth no conclusion
licence nor enact constitutions without his consent Item that all cases that were before reserved from the power of the bb unto the Pope were declared to appertain unto the King and his commissioners as to dispense with Canons to divide or unite bishopricks Item all annats or first year's fruits and tyths of Benefices were forbidden to be carried out of the Country and An. 26 c. 3. they were ordained to be payd unto the King as before unto the Pope Item no appellation should be made to Rome Item Peter-pence pensions all such exactions shall cease With express provision that the King nor his subjects shall not intend to vary from the articles of the Catholick faith of Christendom Item the degrees of consanguinity affinity that are prohibited by the law of God were explained published The Kings marriage with Catherin was declared unlawfull and his marriage with Anna daughter to the Earle of Wiltshire was approved The excommunication of the King was affixed on the church-doors of Dunkirk because the Nuntio durst not come into England But the King proceeds in parliament An. 26. c. 1. renouncing and causing the subjects to renounce the Pope and establishing the Papal authority in his own person The oath of the clergy unto the Pope is made void and they are ordained to give their oath unto the king The bb and Doctours of Divinity and of both lawes do both by word write and in their Convocations confirme all that the king had done in Parliament Jo Fisher Bishop of Rochester and Thomas Moore refuse to subscribe therefore they were committed Pope Paul hearing of Fisher's constancy as they called it there creates him a Cardinall for he said The King will not put hands in a Cardinal but ere the Bull came the king had intelligence of it and caused to execute the Bishop and Thomas Moore An. 1535. It was the just judgement of God on them for they had incensed the king against many Martyrs namely Fisher caused his Dean Do. Parker to take up and burn the body of William Tracy an Esquire in Rochester-shire after it had lyen in the grave three years because he said in his latter Will he would have no pompe at his buriall and he trusted in Christ only hoping to be saved by Him and by no Saint Tho cooper at An. 1532. Likewise lest the Pope did provoke other Princes against king Henry he sent Ambassadors with Letters and informations unto the Emperour the kk of France .... entreating them to keep amity The summe of his Letter unto James V. king of Scotland was Forasmuch as the Pope without the knowledge of the Emperour or French king or Germane Princes hath excommunicated King Henriâ—â— Letter uâ—â—o king Iamâ—â— V. against the Pope and Card. mee and now the Popes Nâ—ntio the Cardinal of Scotland is arrived with commission as I hear it brooted but have no intelligence to practâ—ze some anoisance by his pretended censures against mee thy uncle Therefore I premonish and require thy Grace and most heartily pray thee to consider 1. the Supremacy of Princes granted by the holy Scriptures unto mee and other Princes in their Churches 2. to weigh what Gods word calleth a Church 3. what superstitions idolatries and blind abuses have crept into all realmes to the high displeasure of God 4. what is to be understood by the censure excommunication of the Church and how no such censure can be in the power of the Bishop of Rome or of any other man against mee or any other Prince having so just ground to avoide from the root and to abolish so execrable authority which the Bishop of Rome hath vsurped and vsurpes upon all Princes to their great dammage My request therefore to my nephew is to consider of what moment it should bee unto yourself having your subiects evill instructed in the premisses if you agree unto such censures and by such example give upper-hand over yourself and other Princes unto that vsurper of Rome as is like to happen in other places of Christendom where the true declaration of the word of God shall have free course to scourge them unless they will adore and kiâ—â—e the foot of that corrupt holiness which desireth nothing but pride and the vniversall thrall of Christendom under Rome's yoke I aâ—so premonish your Grace that you would not receive the Popes Cardinal into your Countrie for he will not be content to be next unto you but assuredly he will be equall yea and usurp over you and be a heavie burden unto your conntrie as experience teaches in England c. After this Henry enioyeth peace notwitstanding all that the Pope wrought against him Jo. Fox Act. moni But upon this occasion the King of France was persuaded by the Pope not to pay as he was wont yearly 95000 Crowns and other 10000. crowns as a Treatie of peace betwixt the kingdoms did specifie In the year 1536. Q. Catherin died Q. Anna and her brother were beheaded with Henry Norreys and Francis Weston and other two gentle men of the bedchamber for what cause it is not known â—aith Jo. Foxe but within three Dayes the king married Lady Jane Seimer First by a Convocation and then by Parlament An. 32. Henry VIII his marriage with Lady Anna was declared unlawfull no reason is alledged in the Act and he excludes his daughters Mary and Elisabet from succession and declareth the Crown to appertain uâ—to the heirs to be begotten In the next year prince Edward was borne and within 12. dayes his mother died Then by determination of Synods and Sentence of both Universities it was acknowledged that unto the king did belong the title The Supream head of the Church that is as they expounded it under Christ the Supream member of the Church within his own dominions to commande for trueth and not against trueth Fran. Mason lib. 3. c. 3. According to this title he began Steps of Reformation to consider the estate of the Church by advice and prudence of the godly Lord Cromwell and others of his Counsell he understood that the corrupt estate of the Church had need of Reformation in many things yet because so many superstitious persons were to be turned from their olde customs he procures an Act of Parlament An. 32. of his reigne that whatsoever article of faith and declaration of other expedient points the Archbb. Bishops and a great number of the learned Doctors with consent of the King shall think needfull expedient together with their determination of other points and ceremonies in Divine Service shall have the strength of an Act of paâ—liament Then he would not Reforme all at once but purposing to lead them softly he intendeth to proceed by degrees First he publisheth a litle book bearing the inscription Articles deuised by his Highness to estable Christian quietnes vnity In this were 1. the articles of the Creed necessary to be believed by all men 2. the doctrine of
baptisme pennance and sacrament of the altar little or nothing differing from the Church of Rome 3. he declareth that the cause of our justification is the only mercy of the Father promised freely unto us for his son Christs sake and for the merit of his passion yet good works are necessary with inward contrition charity and other spirituall graces and good motions that is when wee have received remission of our sins or are justified we must give obedience unto God in observing his Law 4. he commandeth pastors to teach their people that images should not be worshipped and are but representers of vertue and good example and therefore no incence knieling nor offering should be done unto them 5. Saints are to be praised or Christ is to be praised in them for their graces and good example that they have left unto us but wee obtain all grace by the only Mediation of Jesus Christ and of none other 6. concerning ceremonies as holy vestures holy water bearing candles on Candlemes-day and some such others he admits them to be good so far as they put men in remembrance of spirituall things but so that they contain in them no power to remit or take a way sin c. There he addeth other iniunctions specially he causethto translate the Bible and commandeth all priests to have a Latine and English Bible lying open in their parish-churches that whosoever pleaseth may read them Then diverse images were demolished An. 1538 especially the most notable stocks of idolatry at Walsingham Worchester ... which had devices to role their â—ies and to stirre other parts of their body and many other false juglings wherewith simple people had been deceived all which was then made known and destroyed Jo. Foxe in Acts. In the same year followeth the ruine of all religious as they had been called houses by advice of the same L-Cromwell Lord of the privy seale So that all friers Nuns and sects of religion were rooted out of England to the number of 645. Abbeys priories and Nuneries and by Act of Parliament their lands did return to the heirs of the first Donours All that time Steeven Gardener Bishop of Winchester so dealt with the king by representing unto him the grudge of his subjects for rejecting the pope and for his dealing toward his wifes he had then married Anna Sister to the Duke of Cleve An. 1539. and for these his late doings that he persuadeth him for taking away suspicion of heresy to consent unto the burning of John Lambert yea Gardener prevaileth so that the king hearkned no more unto L. Cromwell but contrariwise he beheaded him and Walter L. Hungerford July 28 An. 1540. Tho. Cooper He made an Act discharging the Translation of the Bible made by W. Tindall and restraining the authorized Translation with many limitations An. 34. Henr. VIII It came then to passe that the estate of Religion seemed more and more to decay and popish injunctions were authorized establishing Transubstantiation vowes of chastity private Masses and auricular confession and forbidding communion in both kinds and marriage of priests wherefore some said Henry had forsaken the Pope but not popery and he annulled not those former Statutes Such was the craft of the venemous serpent But God raiseth up some good instruments for Thomas Cranmer archb of Canterburry resists Gardener and the Counsel of England was divided some were for the old Religion and some for the Reformed and Statutes of both sorts were in force So in one day at Smith field An. 1541. Gardener with his faction for refusing his articles caused burn three godly men Do. Robert Barnes Tho. Garret Will Jerom priests and Tho Cranmer with his side caused hang drawe and quarter other three Ed. Powell Ric. Fetherston Tho. Abell for denying the kings Supremacy and maintaining the Bishop of Rome's authority Jo. Foxe in Acts. A stranger beholding these said Good God how can men live here on the one side Papists are hanged and on the other anti-papists are burnt The people were brought marvelously into doubt of Religion All the number of them which suffered in England for maintaining Papacy which was called Treason wer 24 persons but of the other sort many were burnt and so many were imprisoned the same year that room could not be found in the prisons of London and many were kept in other houses by intercession of the L. Chanceller Audley many of them were given to the custody of Noble men where they were used favourably In that year Henry was divorced from his fourth wife by Sentence of his Clergy which did hate her for Lutheranisme as they spoke yet with her own consent and within a month he married Catherin Howard a brothers daughter of the house of Norfolk the next year she was accused of adultery with Tho. Culpeper and beheaded in the Tower with Jane Lady Rocheford as accessory unto her deeds After that Henry began to misse his good Counseller L. Cromwell and to perceive the scope of Gardener he wrote unto Archbisbop Cranmer to reforme pilgrimages and idolatry and he permits to eat flesh in Lent pretending a civill respect and the benâ—fite of the people But bloodie Gardener â—easeth not from persecution and burnt in one fire Ro. Testwood Ja. Filmer Jo. Marbeck and Antonie pierson at Winchester An. 1543 and great numbers at Calice amongst whom was the abovenamed Alex. Seton The Commissioners of this bloody Inquisition were restrained by the Lords of parliament An. 1545 that no inditements should be received against any person but by the oaths of 12. men at least of honesty credite and free of malice Item that no person should be put in ward before his enditement were heard judged except at the Kings speciall command Item An. 35. Henr. VIII c. 16. it was enacted that the king should have full authority to appoint 16. of the clergy and 16 of the Temporalty to peruse and examine the canons constitutions and ordinances Provincial and Synodal and according to their discretions with his Royall consent to setle and establish an order of Ecclesiasticall lawes to be observed in time coming in all spirituall courts As these Acts did in some measure shew the mind of the King so Gardener ceaseth not yea he spareth not the godly Lady the Kings sixth wife and sent to apprehend her but by her wisedom and submission unto the King she was saved out of the butchers handes In a word Henry was much led by his Counsellers he died in January 1547. When he saw death approaching he nameth his son Edward to be his heire and failing him he appointeth the Crown unto Mary and failing her unto Elisabeth he appointeth 16. Counsellours as Governours of his son amongst whom were Th. Cranmer and Gardener but afterward he caused to blott out Gardeners name because said he he would trouble all the rest he is of so turbulent a spirit The chieff of these Counsellers was Edward Seymer Earle of Herford uncle to king