Writer of the Historie saith lib. 2. there was great contention concerning the Latine Translation and in the end they did conclude that it is to be approved as authentical yet so that they who are more diligent should not be forbidden to quench their thirst out of the Hebrew and Greek Fountains And after that Councel two other Editions were published by Pope Sixtus the V. and Clemens the VIII with infinite alterations as followeth in the 16. Century 11. The Popes did indeavour to take libertie of marriage from the Clergie The single life of Church men is opposed and where they could prevail adulterie and murther of babes was multiplied as is touched In sundrie Nations great opposition was made for Arnulph Bishop of Metensis was the father of Anchises the father of Pipin Britain would not receive this bondage In Creet John a Priest had a wife and therefore was reproved by Pope Vitalian What may I speak of one Greek The Greeks are for the most part married untill this day In the fourth Councel at Toledo Cap. 43. Marriage was approved and Fornication prohibited More of this hereafter 12. Divers Nations then received the faith the Gothi and Suevi in Spain Some Nations hear of Christ forsook Arianism by authoritie of their King Reccared Ghent brake down the Altar of Mercurius whom they had served and began to serve the true God by the preaching of Amand a French-man an 613. who was exiled for reproving King Dagobert of luxurie and venerie Other Flandrians were converted by his Countrie man Aegidius an 649. The sound of the word had been through the world but the Nations persevered not and being instructed but in few persons Paganism continued and the Barbarians disturbing the Realms did also disturb the estate of religion 13. In that Centurie lived sundrie Divines although not equal to their forefathers John Bishop of Alexandria called the Almons an 610. who for Some worthy men his rare example of hospitalitie and bountifulness to the poor is no less worthy to have place amongst good men than he is followed of few He was wont at all occasions to propound unto the people questions out of the Scriptures because multitude of heresies were then on foot and he exhorted the people to propound their doubts unto him If any did presumptuously move curious questions he could cunningly turn to another more profitable When any of the unlearned moved trivial doubts he accepted them calmly and commanded that thereafter such persons should not be admitted to the end others seeing such men checked should be the more wary In the daies of Boniface the IV. John Bishop of Gerunden a Spaniard was instructed at Constantinople in the languages and reading of Scriptures thence he returning into his Countrie did with dexteritie refute the heresie of Arrius and therefore was exiled to Barchinona but after the death of the Arrian King Lemungild he returned and wrote many books Of the same country was Europius Bishop of Valentia worthy of remembrance for godliness of life and sinceritie of faith Then also lived Ildefonsus Bishop of Toledo who as another Augustine is called the Hammer of Hereticks France did never want famous witnesses of the Gospel at that time was the fore-named Arnulph Bishop of Metensis Projectus a Martyr in Aquitania an 610. Eustathius Abb. Luxovien the Disciple of Columban an 624. Modoald Bishop of Trevers Renald the successour of the above-named Amand we have heard of Serenus Bishop of Marsilia where succeeded Projectus who is said to have suffered martyrdom in agro Cameracen an 678. Eustasius a Preacher in Bavier an 640. Lambert Bishop of Tungri was put to death an 658. because he rebuked Pipin for marrying another wife the first being yet alive Dodo the brother of the second wife was the Executioner and shortly thereafter died of vermine Ulfranius Bishop of Senonen hath been a diligent labourer in the Lord's harvest in Frisia an 660. Leodagarius Bishop of Augustodunen suffered death at the command of Theorick King of France because he oft reproved him of tyrannie Victor Bishop of Carthage an 646. writing to Pope Theodore retains the old Titles saying Unto the most blest and honourable Lord his holy brother Theodore Pope the works of your most blessed brother-hood are acceptable unto God c. There he affirmeth that all the Apostles were of equal authoritie and honour 14. Isidorus Bishop of Hispala called the latter did write many books of the Christian faith and the History from Adam untill his own time 624. Isidor Hispalen he hath many errours but in many things is sound In his book de summo bono cap. 28. he saith In the holy Scriptures as on high mountains both the learned find sublimities of knowledge whereunto as Harts they may lift up the steps of their contemplation and the simple men as lesse Wights may find mean things for their capacitie to which they may humbly have refuge the holy Scripture seems unto the babes of understanding to be base in words in respect of the historie but it wadeth more deeply with the more learned opening unto them the mysteries thereof and it remains common to the learned and unlearned Lib. 7. etymolog cap. 9. Peter received his name from the Rock which is Christ on whom the Church is built the Rock hath not the name from Peter but Peter from the Rock therefore the Lord saith Thou art Peter and upon this Rock which thou hast confessed will I build my Church for the Rock was Christ upon which Peter himself was built Lib 8. cap. 5. he noteth it as a fault in the old Catharists that they did glorie in their merits and that they denied forgiveness of sins to the penitent Lib. 6. cap. 19. The Sacraments are baptism and chrism the bodie and blood of Christ Here he nameth but two because the custom was then to anoint them who were baptized De offic lib. 1. cap. 18. Bread because it strengthneth the bodie is therefore called Christ's bodie and Wine because it worketh blood in the flesh therefore it hath relation to Christ's blood these two are sensible but being sanctified by the Holy Spirit are changed into the Sacrament of the Lord's body The Papists now in our daies would gather out of these words Transubstantiation but hereafter God willing it shall appear that neither word nor thing was thought upon in 500. years after that time and Isidore saith Transeunt in Sacramentum And de doctrin fide art 33. saith That marriage is evil or to be compared with fornication and to believe that meat is evil or the cause of evil unto the eaters is not Christian but properly Manichean or Encratitish 15. Agrestin was Clark to King Theodorick and then entred the Abbey Lexovien with all his Wealth he became wearied of the superstitious rites Agrestin and left the Abbey Then he went to Aquileia which for that time was not under the yoke of the Romish Pope and
the Danube near unto Frioli in Italy and on the North he marcheth with Poland and Muscovy In Affrick his ditions are for the most part barren except most fertile Aegypt This Empire is now governed by twenty Bassaws of which three are in Europe the most potent is in Greece another in Hungary and the third in Temisnara in Asia are thirteen three in Affriâ—k and one in Cyprus Cumin Ventura in Relatio de Vrbe Constantinop Wheresoever they prevailed they either slue all the inhabitants or led them away in such misery that they lived so that death had been more tolerable Bathol Georgueviz lived amongst them the space of 13. years about the year 1540. and returning writ a book Deploratio Christianorum which was printed at Wittemberg An. 1560. there he saith If any man had foreknown that calamity they would rather have chosen to have died a thousand times if in any place death be mixed with life or if life be prolonged that men may be long a dying it is under the Turks the bondage in Aegypt the captivity in Assyria and exile in Babylon are light in comparison of this most grievous oppression for whether Christians do submit unto them or not it is all one if these prevail as in their promises is no fidelity so is no mercy in their victory they kill all the Nobility and scarcely spare any of the Clergy they throw down all the Churches or turn them to their blasphemous superstition leaving unto Christians old Chappels which when they decay it is permitted to rebuild for a great sum of money neither are Christians permitted to have any audible sign of assembling but only as it were by stealth to exercize their religion neither may a Christian bear Office in any Province or City nor carry a weapon if any blasphemy be spoken against Christ or contumely against a Christian he must hold his peace but if thou speak against their Mahumet the punishment is fire or if against their religion thou shalt be circumcized If a Christian on horseback do meet a Turkish Priest he must come down and with low courtesie salute the Priest Every Christian now must pay the fourth part of all his increase as well of their Corns and Bestial as of their handy-work and every Master of a family paieth a ducate yearly for every person of his family if the Parents have it not to pay they must sell their children and others are compelled to beg it or they are condemned to perpetual prison and still it is free unto the Turk to take the most handsom of the Christian children and circumcize and bring them in their Cloisters to be Seminaries of his Janizaries or guard and of his Souldiers so that they hear not of Christ nor Parents yet many of these Janizaries carry under their arm pits a New-Testament in Greek or Arabick From amongst the fairest of the Christian daughters the great Turks hath his Wives and Concubines and it is religion unto them to do otherwise So that by custom or contempt of the old Turkish blood the present Emperours and Janizaries and Bassaws are descended of the Christians Both the Christians and the Janizaries in these Provinces do heartily wish the revenging Sword of Christians to deliver them from their wofull thraldom and the Turks stand in fear of it because of such a prophesie amongst them Georgieviz de affectione Christianor The multitude of the Turks are base minded being destitute of all learning for their Laws forbid Schools and they live most by Pasturage Euphorm in Icon. animor cap. 9. This brief glance of the power and tyranny of the Turks is usefull for understanding some passages of the Scriptures as also to move others unto compassion and praiers for the Christians whose troubles we know not and to make us the more thankfull for our tranquility and liberty and more patiently to bear sickness a little penury or if it were banishment for Christ's sake c. which light things many do impatiently undergo because they know not the heavy crosses of other Christians Yea and for cleering the justice of God in all these heavy burthens of Christians it may be marked out of Nicep Gregoras and Chalcocondylas their Histories that though these Greeks were very constant both in the Doctrine and Rites of their Antients yet amongst their Nobility were manifold divisions and strifes amongst their Clergy great ambition and contention and especially they complain of the wretchlessness of the Emperours and the infinite Taxes which they exacted of the people so that many did even before the loss of Constantinople chuse to live under the Turks and the rather because at that time the Turks dealt fairly with the Christians that would come and dwell in their Towns and proffered them liberties and it was upon occasion of these grievances that some Greeks came into Italy and Germany in the beginning of that Century CHAP. IV. Of BRITAIN 1. WHilest King Richard was living in prison Henry the IV. was Crowned King of England An. 2. chap. 3. he ordained that if any person should obtain from the Bishop of Rome any provision to be exempt from obedience regular or ordinary or to have any Office perpetual in any house of Religion he should incur the pains of Praemunire And chap. 15. He gave authority unto Bishops and their Ordinaries to imprison and fine Civil power of coaction gâ—ven to Bishops who exerce it cruelly all Subjects who refuse the Oath ex Officio Here by the way I add that in the Parliament of King James An. 1610. Stat. 1. it is said Whereas the Temporal Sword was never in the Prelates power untill the 2. of Henry the IV. and then usurped by them without consent of the Commons for say They were truly Ecclesiastical yet it is against the Laws of God and of the Land that they should meddle with civil jurisdiction therefore is an Act past against it and the Oath Ex Officio In the same Parliament of Henry the IV. it was ordained that all Lollards that is who professed the doctriue which Wickliff had taught should be apprehended and if they should remain obstinate they should be delivered to the Bishop of the Diocy and by him unto the correction of the Secular Magistrate to be burnt This Act was the first in this Island for burning in case of Religion and began to be put in execution the same year 1401. and Thomas Arundel Arch Bishop of Canterbury swore that he would not leave a slip of the Lollards in the Land At that time did suffer William Sawtree a Priest William Swinderby Richard White William Thorp Reinold Peacock once Bishop of Saint Aâ—â—ph and then of Chicester Io. Fox in Acts Mon. Many errours were imputed unto them maliciously but as Ph. Morn in Myster pag. 495. shews ex Walsing in Hypodeig they held no other doctrine but of the Waldenses George Abbot contra Hill in answer to the first reason sec 25. shews that
word of Luthers propositions and he preached against the superstitious running of the people unto the Eremites In the year 1517. he was called to be preacher of Zurick and at his admission he protested that he would declare the History of Christ out of the Gospell not according to the expositions of men for he would be tied to none but to the mind of the Spirit which he trusted to attain by prayer and meditation of the Scriptures Many rejoiced at this protestation and others were offended Ex vita Zuinglii prefixed unto his Epistles When the books of Luther came into Helvetia he had heard of them but he professed publickly that he would not read them yet exhorted the people to read them diligently Behold his intent he would that the people hearing him and reading the other and knowing that he did not read them might the better see the unity of the Spirit flowing in them both out of Divine Scriptures and so the more willingly believe the Truth And by Gods blessing there followed a wondrous successe as here after we shall heare VIII In January 1519. comes from Pope Leo Carol. Miltitius with a 1519. present of a golden rose and consecrated unto Duke Frederik and with Letters unto his Counseller Degenhart Pfessinger entreating him to assist Miltitius for bannishing Luther that child of Satan In the mean time word is brought that the Emperour is dead Januar. 12 then the eies of all men were toward Frederik as successour whereby Luther had rest for a time and the fury of his adversaries was abated He spoke with Miltitius at Altenburgh and promised silence if the same were enjoyned unto his adversaries and to recant whensoever he shall be covinced of an errour To the same purpose he wrote unto Leo March III. adding he could not recant simply because it would be an imputation unto the Apostolicall See seing many learned and judicious men in Germany understand all the controversy On the first of May Erasmus writes unto the Duke of Saxony that so long as he is President of justice an innocent man should not be given into the hands of ungodly men under pretense of piety all do commend the innocency of Luther nor is he to be thought an heretick who displeaseth this or that man his accusers do but seek their own interests nor should he be rashly condemned of heresy who leadeth a godly life as becometh a Christian In the end of Juny and some days of July there was a disputation at Leipsich betwixt Eccius and Carolstad there was also Luther and Melanchton all under the protection of George uncle of the Duke Frederik When Tecelius heard of this appointment he said So would the Devill and he died in the mean time This disputation is written by many Agrippa telleth the substance of it in few words thus Hoghstrat and Eccius gained nothing but scorne They dispute most of the power of the Pope After the dispute the Duke George touches Eccius and Luther with his hand saith Whither Jure Divino or Jure humano yet the Pope of Rome is the great highpriest This disputation brought forth many books especially from Carolstad and Eccius whereby both their names were much empaired Then Luther publisheth his Sermons of a twofold righteousness of the saving meditation of Christs passion of baptisme of preparation unto death Also a declaration of the propositions disputed at Leipsich concerning the power of the Pope A confutation of the Antidotes falsely imputed unto him by the Monks of Jutrebok And a Commentary on the epistle to the Galatians In October the Bohemians write from Prague unto Luther exhorting him unto constancy and patience and affirming his doctrine to be pure Divinity Likewise Wolfgang Capito wrote from Basile unto him that Helvetia and the country about Rhine even unto the sea did love him yea and the Cardinall Bishop of Sedun a learned and very faithfull man and many other chief men when they heard he was in danger were willing to have bestowed on him not only for his sustentation but a safe refuge where he might either lurk or live openly but when they had seen the coppy of the letter which the Duke had sent unto the Legate they perceived that he had no need of their aid and that they had caused his books to beprinted and spread them in Italy Spain France and England heerin regarding their common cause The same Capito wrote also then unto Erasmus exhorting him that he would not oppose Luther albeit saith he I do misse or wish that he would write otherwise many things yet it is expedient that he be encouraged that young men may be the more heartned for the liberty of the Church I know that the adversaries wish nothing more than to have you provoked against him but it is better to have all the other Divines against You then to have his abettours your enemies many Princes Cardinals Bishops and the best of the clergy do affect his business Schultet Annal. This summer the Monks made it the principall matter of their preaching to inveigh against Luther and so they spread among the people what was before packed up in Latine within the walls of the Schooles and Luther for this cause spread his books in the vulgare language In August the University of Colen and in November the University of Lovan came forth with their bare articles and Sentences of damnation or as Erasmus then spoke prejudged opinions thinking with the fire of words to quench a stronger fire of reason but they made the books of Luther the more vendible The University of Paris had been held most famous for many years their judgement was also exspected but they would not write Erasmus in Epistol ad Cardinal Campeg dated Lovan Natal Nicol. Anno 1520. IX In January 1520. a new broile ariseth upon a Sermon of the Eucharist 1520. that Luther publishes in it he saith It seemes good unto mee that both the Species of the Supper were given unto the communicants Therefore George Duke of Sayony writes unto Duke Frederik accusing Luther of the Bohemian heresy And the Bishop of Misna by a published mandate condemneth that Sermon The Elector answered his uncle that Luthers cause was not legally decerned Unto the Bishops mandate Luther writes he did judge as he had written if it were permitted by authority of a generall Councell and in the mean time the Acts of the last Councell should be obeyed and he thinks that Christ is not partially but wholly under both the bread the wine Januar. 15. Luther writes unto Charles V. and afterwards unto Albert Bishop of Mentz and unto the Bishop of Mersburg humbly beseeching that they would not condemne untill they heare him These two bb admonish him to temper his pen for the love of Christ and to write of other things more usefull for advancing piety than to medle with the Popes power as for themselves they had not leisure to read his books only they
more and more and the Church was wondrously darkned with mens Traditions apparitions of spirits were frequent which when the Bishops and Priests did receive they were deceived and made no small Apostasie from the true faith into the confidence of merits and mens satisfactions So that Iohn de Molin in Specul Carmel cap. 6. hath truly observed that from the time of the Emperour Heraclius unto his own time The day declined to the evening and the Church hath suffered an Eclipse yea and almost made defection Io. Bal. cent 1. 74. appr 2. About these times saith another men were as it were made for barbaritie and many of the Ancients in whose books was the doctrine and acts of antiquitie being forsaken through negligence did suffer another and worse death In all which following calamities the Monks were not the least Agents for when the Monkish life was had in admiration the Popes thought them the fitter instruments in prosecuting their pleasure Before that time they had not authoritie to preach the word nor administer the Sacraments as may be seen at length in Gratian. caus 16. especially qu. 1. cap. Adjicimus there is an ordinance of Pope Leo I. that none but the Priests of the Lord should preach the word whether he were a Monk or Laick whatsoever measure of knowledge he had and Cap. hinc est etiam it is said The Ecclesiastical historie testifieth that untill the daies of Eusebius Losinius and Siricius Monks were only Monks and not Clergie And Gregorie lib. 4. Ep. 1. No man can serve in the Office of a Church-man and continue in a Monkish rule ordinarily And they all were Laicks except the Abbot saith Bellarmin de Monac lib. 2. cap. 4. and Spalatens de Rep. Eccles lib. 2. cap. 12. proveth it at length but they were subject unto the Priests of the Parish in receiving the Sacrament or if they were many they had their own Priest as Epiphanius ordained Paulinian Priest of Saint Jerom's Monasterie Bellarm. de not Eccles lib. 4. cap. 10. But Pope Boniface the IV. gave them libertie to preach and his successours gave them power of binding and loosing and although they had not charge of souls they made them equal in power everie where with the Priests in their own Parishes Gratian. caus 16. qu. 1. Sunt tamen They did cloak their idleness with profession of povertie according to the order of Saint Basil Augustine and other fathers which rules of the late Monks were so far from the institution of the Fathers that they never had dreamed any such thing could follow saith Pol. Vergil de invent rer lib. 7. cap. 3. for according to the institutions Monks had nothing of their own neither did live chargeably unto others but upon the works of their hands and they gave their works unto their Decanus saith August de mori Eccles Cathol lib. 1. cap. 31. and in Reg. 2. tradita Fratrib cap. 2. he commandeth them to read some hours to pray some hours and to work some hours Chrysost hom 59. ad pop Antioch saith They know not begging and Bellarm. de monast lib. 2. cap. 43. and Durae contr Whitak fol. 387. out of Jerom Epiphanius and others shew that all the Monks in old times did work as the Apostle had commanded except one Monasterie of Saint Martin so writeth Basil in exercit ser 4. But in the seventh Centurie they had fair Cloisters Princely Abbies rich Revenues and what did they not purchase But no work at all amongst the most part of them so that Bernard crieth in Apolog. ad Guil. abbat O how far different are we from the Monks in the daies of Antonius And in Epist 42. he saith Work dark places voluntarie povertie these do nobilitate Monks but your eies behold everie thing your feet tread in everie market your tongues are heard in all Counsels your hands do pull unto you everie patrimonie As they were not sloathfull in their own affairs so when the Popes and Bishops began to have more care of policie preferment and such earthly things and each one to strive against the usurpation of another more then they did study the Scriptures Then the Benedictines and afterwards other sorts of hypocrites were sent under colour of preaching Christ but indeed to deceive the world and to perswade men to submit themselves unto the See of Rome The Monks propined the cup of fornication to all nations they perswade Kings to subject their Crowns unto the High-priest and they were the sowers of his superstitious rites and other errours as may be seen at length in the Historie of the Councel at Trent in the Congregations of the 4. and 5. Sessions where the Bishops and Rulers sought to take these liberties from Monks but the Romish Courtiers would not The Bishops of Spain and Gallicia in the 4. Councel at Toledo did espie this hypocrisie and Cap. 52. did ordain That Bishops should restrain all Religious persons so did the Monks call themselves as if there were no religion in others who were not of the number of the Clergie and went from place to place And each Bishop should compell them within his Diocie to return into some Monasterie or take them to a Parish unless they were dismissed for age or sickness This Act could not stand for the mysterie of iniquitie must go on So that justly doth I. Hooper Bishop of Glocester and Martyr an 1555. call the Monks the pale horse saying This pale horse is the time wherein hypocrites and dissemblers entred into the Church under pretence of true religion they killed more souls with heresies and superstition then all the Tyrants that ever were did kill bodies with fire sword or banishment as it appears by his name who sitteth upon the horse that is Death for all souls who leave Christ and trust to these hypocrites live unto the Divel in everlasting pain these pretenced and false hypocrites have stirred the Earthquakes that is the Princes of the World against Christ's Church Letters of Saints and Martyrs Printed an 1564. pag. 116. By their Sermons they did commend the primacie of the Pope everie where and Boniface the V. and then other Popes gave them so many Prerogatives that they who had the greatest desire of libertie became Monks Erasmus in Vita Hieron Yea and Kings forsaking their Scepter betook them to a Monkish life as Bambas King of the Goths in Spain and some retaining their Crowns professed themselves of the Order of Monks by dispensation With provision that they give Revenue to one Abbey or more and the Church that is the Popes and their Members the Monks suffer no loss or in a word that Monasteries may be enriched At first out of the Monasteries as Colledges were chosen Presbyters who were esteemed of an higher degree August Epist 76. ad Aurel. and Pelagius the I. Bishop of Rome writing to Antonia and Decia saith I wish that those who are nourished by us in this habit and in Monasteries may when they shall
shaved and made a Monk And Aventin in Annal. saith When Volarad a Bishop and Burchard Abbot of Saint Dionis at Paris were sent to understand the Pope's judgement his answer was I find in the sacred story of Divine Scriptures that the people fell away from their wretchless and lascivious King who despised the counsel of the wise men and created a sufficient man one of themselves King God himself allowing their doings all power and rule belong unto God Princes are his Ministers in their Kingdomes and rulers are chosen for the people that they should follow the will of God the chief ruler in all things and not to do what they list he is a true King that guideth the people committed to his charge according to the prescript and line of God's Law all that he hath as power glory riches honour and dignity he receiveth of the people the people create their King and the people may when the cause so requireth forsake their King It is lawfull therefore for the French and Germans to refuse this unkind Monster and to chuse one who may be able in War and Peace by his wisedom to protect and keep in safety their wives children parents goods and lives So Pope Zachary giveth his advice and pretendeth not any interest into the matter Then he writ unto Boniface Bishop of Mentz that he might anoint Pipin King of France and declare all his Subjects free from their Oath of Allegiance unto their lazy Soveraign And now the Reader may judge what Pipin did receive from Pope Zachary This was the work of many years and so ended An. 752. Here observe that Pipin was anointed but anointing The custom of anointing Kings is late or borrowed from the Iews of Kings was not in custom amongst Christians in the daies of Lactantius who in Institut lib. 4. cap. 7. speaking of Christ's name saith It was commanded unto the Jews to make an holy oil wherewith those were anointed who were called unto the Priesthood or Kingdom and now among the Romans the Robe of Purpure is the sign of their royal assumed power so unto them the anointing with oil gave the name and royal power And Augustine on Psal 45. saith It was the custom only of the Jewish Nation to anoint Kings and Priests whereby was taught that among none other but the Jewish people was the King and Priest of the world to be born Anastasius Patriarch of Constantinople did anoint Emperour Leo the I. and thereafter that came into custom to shew that the Emperour was a true Christian and free from heresie They want no colours for bringing into the Christian Church Jewish or Heathenish rites 5. John Damascen who was called Chrysoras for distinction from another Iohn Damascen of that name who lived about the year 300. had been amongst the Sarazens and for fear of death did make profession of Mahumetism but being escaped did write in defence of the Orthodox faith and began the first systeme of Divinity amongst the Greeks as afterwards Pe. Lombard among the Latines he was a maintainer of images but in many other things was an adversary to the present doctrine of Rome Lib. 1. de Orthod fide cap. 1. he saith All that is given unto us by the Law and Prophets Apostles and Evangelists we embrace acknowledge and reverence seeking no further God therefore being ignorant of nothing and providing whatsoever is profitable for us to know hath revealed it but he hath hid in silence those things whereof we could not indure the weight therefore let us love these things and abide in them neither should we pass beyond the bounds appointed by his eternal will not transgress the Divine Tradition any way Lib 3. Cap. 17. The Lord's flesh is inriched with Divine Efficacy because of the hypostatical union neither doth it fall or hath it exceeded its proper nature nor its natural properties And Cap. 18. he saith The communication of Omnipotency unto Christ-man or his Man-hood may be declared two waies First That this man Christ is almighty by communication of properties Next The proper works of God are given to the flesh as the instrument of the Deity And Lib. 4. Cap. 18. After he hath at length recommended the reading of the Scriptures he reckoneth the Books of the Old-Testament according to the Hebrew and then he saith The Wisedom of Solomon and of Jesus son of Sirach are pleasant and good but are not numbred among the Prophetical books nor were put into the Ark. And in Cap. 25. he commendeth Virginity and then he addeth this we say not derogating from marriage God forbid for we know that God blessed marriage by his presence and it is said Marriage is honourable amongst all men In Cap. 14. he saith By invocation and by working of the Holy Ghost the Bread and Wine and Water are supernaturally changed into the Body and Blood of Christ The Papishes make use of this testimony for their Transubstantiation but there is also a supernatural change of the Water in Baptism and yet no Transubstantiation neither do the Greeks believe it to this day but only a mystical change in regard of the use and effect 6. In the Epistles of Pope Zachary to Boniface it is evident that divers Many in Italy and Stain did oppose the Popes Bishops and Priests contemned the pretended Apostolical authority and his excommunications In the Epistle of Pope Adrian it appeareth that Leo Patriarch of Ravenna with-held many things from the See of Rome and that he despised the Judges whom the Pope sent thither and that he opened the Letters that were sent by some of his Diocy unto the Pope Also Regimbald and other Bishops of Lombardy did allow their Clergy to marry against the Decree of Rome Ex Epist Adrian ad Carol. When Maurice Bishop of Istria professed himself to be the faithfull servant of Saint Peter and required Pensions there unto him the people pulled out his eys and said their land was the Territory of Charls and not of the Pope Catal. test ver lib. 8. Paulin Bishop of Aquileia in his book against Felix and Eliphand Bishops of Uurgelita and Tâ—leâ—o commendeth the Holy Scriptures and condemneth all opinions whatsoever that cannot be proved out of them he saith The Church is built upon the Rock Christ and it may be shaken by Hereticks but cannot be drowned because it is strengthned by the right hand of Christ he saith Teachers and every Christian should fight against heretical opinions and refute them for a Souldier of Christ should not be basely afraid for the force of approaching Battel nor by straying seek the lurking holes of harmless escaping but being girded with the weapons of their own Warfare should couragiously pierce the hearts of their enemies with spiritual darts out of the Bow of the Scriptures 7. Aponius a French man then writ several books in Cant. lib. 1. he saith Aponius The Lord hath given his fiery word unto this World in the
he leaveth others in their wickedness and hath condemned them unto everlasting death In the Preface before 3 Reg. In all things we have need of aid from the Holy Spirit In 4 Reg. cap. 19. Whosoever by true faith toucheth the death of Christ and truly laieth hope on him shall without doubt be pertaker of his resurrection Catal. test ver lib. 10. 8. Raban Magnentius otherwise surnamed Maurus was famous in the University of Paris for Poesie Rhetorick Astronomy others Philosophy and Theology unto whom neither Germany nor Italy brought forth an equal saith Trithemius He became Abbot of Fulda where he was born and there he writ Commentaries on all the Books of the Bible His Monks were offended that he did so study the Scriptures and did not attend their Revenues as Trithem writeth therefore after 24 years he gave place to their anger and left the Abbey but they besought him to return and he would not but did abide with the Emperour Lewis untill Otgar Bishop of Ments died and Raban succeeded Tho. Walden in the daies of Pope Martin the V. reckoned him and Herebald or Reginbald Bishop of Altisiodor amongst Hereticks because they favoured Bertram Out of some of his works I have picked out these passages In Eccles lib. 4. cap. 7 he saith In meditating and reading The perfection of Scripture the Holy Scriptures we should be wary neither to add any thing to that which is written nor take away from those things which are comprehended by the Authours of Divine Scriptures in those books but we should thing of them with the highest veneration and with all our strength fullfill the commandments thereof Ibid. cap. 1 Man can now be saved no other way but by the death of Jesus Christ who is our Redeemer Ibid. lib. 5. cap. 5 The foundation A sure foundation which the Apostle Paul hath laied is one the Lord Jesus Christ upon this foundation both firm and stable and strong in it self is the Church of Christ builded In Ier. lib. 18. cap. 2. Lest they would say Our fathers were Against merits accepted for merits and therefore did they receive great things from God he adjoineth this was not for their merits but because it so pleased God whose free gift it is whatsoever he bestoweth De modo satisfact cap. 2. 17. Whatsoever one remembreth that he hath done wickedly let him declare it Confession unto the Priest by confession but if thou art ashamed to reveal thy sins before men cease not with continual supplications to confess them unto him from whom they cannot be hid and say Against thee only have I sinned he useth to heal not publishing thy shame and to forgive sin without upbraiding De Eucharist cap. 24. Behold what these two Sacraments do by Two Sacraments baptism we are regenerate in Christ and by the Sacrament of the body and blood regeneration is proved to continue not only by faith but by unity of flesh and blood Here he speaks but of two Sacraments and so he calleth them expressly But de Institut Cleric lib. 1. cap. 31. one may think that he speaks of more Sacraments for he saith Because we have spoken of more Sacraments Baptism and Chrism it remaineth that we speak of the other two that is of the body and blood of Christ But when he calleth the body and blood of Christ two Sacraments it is clear that he calleth the two elements two Sacraments and that is improperly And in cap. 28. of the forenamed book When the baptized person ascends out of the Fount immediately he is signed in the face by the Presbyter with holy chrism here he speaketh not of extream unction as they now speak but of an appendix of baptism as they were wont in those daies and this he calleth improperly another Sacrament but in that chap. de Eucharist he speaketh properly and nameth two baptism and the body and blood of Christ Ibid. cap. 41. And The signs are distinguished from the thing signified because he Christ according to the flesh must pierce the heavens to the end those who by faith are renued and born again in him might more earnestly and confidently long after him he hath left unto us this Sacrament as a visible figure and resemblance a sign and seal of his body and blood that by these things our minds and our bodies by faith may be more plenteously nourished to partake of invisible and spiritual things now it is the sign which we outwardly see and feel but that which is inwardly received is all substance and truth and no shadowing or resemblance and therefore there is nothing but truth and the Sacrament of the very flesh of Christ which is manifested unto us for the very flesh of Christ which was crucified and buried even the Sacrament of that true flesh it is which by the Priest upon the Altar through the word of Christ and power of the Holy Spirit is consecrated and hallowed See how Raban distinguishes that which is received outwardly and inwardly in the Sacrament and he calleth the outward part a visible figure and representation a sign and seal of the body and blood and that which is received inwardly is no shadow or resemblance but substance and truth even the very body of Christ which was crucified and as he saith in the first part of this testimony which hath pierced the Heavens De Institut Cleric lib. 2. cap. 30. Satisfaction is to exclude the occasions and suggestions of sin or not to commit sin again Reconciliation is that which is done after repentance for as we are reconciled unto God when we are converted first from gentilism so we are reconciled when after sin we return Lib. 2. cap. 57. He hath the Confession that was professed at that time saying 9. This is next unto the Creed of the Apostles the most certain faith A confession of faith which our Teachers have given That we should profess the Father the Son and the Holy Spirit of one essence of one power and sempiternity one invisible God so that the propriety of persons being reserved unto each one neither the Trinity should be divided substantially nor confounded personally to confess also that the Father is unbegotten the Son is the only begotten and the Holy Spirit is neither begotten nor unbegotten but proceedeth from the Father and from the Son that the Son proceedeth from the Father by generation the Holy Spirit not begotten but proceeding also that the Son did assume of the Virgin perfect manhood without sin that whom of his goodness only he had created of his mercy he might restore after he was fallen who verily was crucified and rose again the third day and with the same flesh being glorified he ascended into Heaven in the which flesh he is expected to come and judge the quick and the dead and that Christ in one person beareth both the divine and the human nature being perfect in both because neither the
propounded unto Papists degrading Formosus If he did erre how then stands their doctrine that a Pope in his Chair with his Cardinals cannot erre Bellarm. de Rom. Pontif. lib. 4. cap. 3. 5. 6. If John did not erre how then did not Pope Martin erre in repelling the doings of his Predecessour Or how did not Pope Formosus erre in all that he did and said contrary to his Canonical Oath If Formosus did not erre how did his Successours not erre of whom one did annull his Decrees and Consecrations and another did confirm them and annull the contrary Bellarmin saith A Pope may erre in matter de facto or in quaestione facti non juris But here we see that one of them condemned the Decrees of another in quaestione juris or in respect of lawfullness yea the lawfulness of their being Popes and although Pope John in his Synod at Ravenna had discharged that the like be not attempted by any judgment of the Holy Ghost and are not these words blasphemous Yet Pope Sergius the III would not be discharged but did the like and worse Was not here Pope contra Pope and that in their very Chair and Synod And do not all the ancient Historians condemn these men as unlawfull Popes who had forsaken the waies of the more ancient good Bishops What is now become of their continual succession And from whom have they now their Ordination and Consecration even from such as both Popes and Cardinals have judged worthy to be accursed 12. LANDUS lived obscurely six moneths at that time when Rodulph overcame Berengarins as Platina thinks Then saith Sigonius they assembled to chuse a new Pope but nothing was done according to Laws for Aldebert by the perswasion of his mother-in-law Theodora gave a Pope not from the Romans nor by the votes of the Clergy but as she pleased from Ravenna 13. JOHN the XIII came to the Papacy in this manner as Luithprand Behold the Succession of Popes Arch-Deacon at Ticino hath written at the same time Theodora a most shameless whore and Roman Lady burned in lust with the beauty of this John coming to Rome she had not only lust but compelled him to lie with her in the mean time the Bishop of Bononia died and John was set in his place before John was consecrated Peter Bishop of Ravenna died and through ambition of the whore John forsook Bononia and usurped the See of Ravenna Then God did take away the Pope who had so unjustly installed him and the whore not willing that her Paramour should be so far distant from her imbracing forced him to accept the Papal Chair When Baronius had related these words of Luithprand he subjoins Thou hast heard Reader the most lamentable estate of this time when Theodora the elder a noble whore held the Monarchy in the City but whence came so great dignity unto so infamous a woman she was a noble Roman of the blood of the Senatours excellent in beauty and crafty in wit and conquered the Monarchy by her Adulterer Stephen the VI. mark the succession of Popes Theodora having attained the Dominion of Rome caused her posterity to follow in the same she had two daughters Marozia and Theodora not only alike but more given to venery Marozia married the fore-named Aldebert and in adultry she did bear unto Pope Sergius a son called John Aldebert usurped the Dominion of Rome and then the whores did cut off and thrust in Popes at their pleasure This John shewed himself a Souldier more then a Bishop for he did take Arms against the Sarazens in Italy and expelled them Platina saith The Church had need of such a Bishop At the intreaty of King Rodulph he ordained a child of five years old to be Bishop of Rhemes Wherefore Baronius ad An. 908. § 4. cried Thou seest Reader by authority of what Pope if he may be called a Pope this was brought into the Church to wit of John then whom none is more filthy As his entry into that Chair was most infamous so his death was most wicked for when Adelbert was defunct Marozia would have married Guido or Vido Marquess of Tuscany that so she might convey unto him the Dominion of Rome which did appertain unto her son Albericus Pope John withstood her therefore she caused Vido to pluck him out of the way and having put him in prison he caused a Pillow to be laied upon his mouth in the 14 year of his Papacy Platin. 14. JOHN the XII son of Pope Sergius the III was preferred by his mother Marozia the people would not consent unto his election Onuphr in Annotat. on Platin. ad Ioh. 11. Fasciculus tempor saith He was intruded and immediately cast out again therefore he is not reckoned in the Catalogue of Popes and in a tumult 15. LEO the VI was set up He is commended by Platina for his civil vertue in respect of these corrupt times Io. Funccius saith He did nothing worthy of knowledge except that he was desirous of peace because saith Bale perhaps he was glad that Jesabel would suffer him to live but she could not comport the repulse and so caused him to be poisoned in the 7 moneth 16. STEPHEN the VII was like to his Predecessour and after 2 years was poisoned by Marozia After the death of Vido Marozia invited Hugh Duke of Burgundy and now King of Italy to take the Dominion of Rome which he could not bring to pass unless he would marry her although he was the brother of Vido and therefore Luithprand writ of her Nubere germanis satagens Herodia binis c. It hapned that when Albericus at his mothers command was holding the water in an uncomely gesture under the hands of his stepfather Hugh gave the boy a blow he resolved to revenge it and stirred the Romans against Hugh and was the first assaulter in his own Palace Hugh leapt over the wall and escaped Albericus brought again the former government by Consuls and under that title he governed Rome and the election of the Pope depended on him and after Stephen he set up again his brother John 17. JOHN the XII being restored did nothing worthy of record saith Platina He sate 4 years 10 moneths 18. LEO the VII is also obscure he sate 2 years 19. STEPHEN the VIII was vexed by the Romans Naucler saith For his unhonest wounds he came not abroad and lived a wretched life for a space he sate 3 years and died An. 932. Onuphr 20. MARTIN the III in 2 years restored some Churches and was bountifull to the poor but he fed not souls neither did Baronius exclude him from the name of Monster 21. AGAPETUS the II was chosen in a troublesom time therefore he sought the aid of Otho as is said before Fasciculus tempor ad An. 964. saith of him and his Successours Holiness left the Popes and went unto the Emperours at this time as is most evident He sate 9 years 7 moneths 22. JOHN the
just and I suffer for the sins of my youth but ye are not guiltless and because ye do contrary unto your Oath ye shall not escape the hand of the just avenger and your portion shall be with him who betraied his Master They stopped their ears and departed with the Royal Ornaments Alb. Crantz in Saxon. lib. 5. cap. 20. saith Some report these circumstances another way Thereafter they sent him as Prisoner to Ingelheim where he was advertised that they were talking of cutting off his head wherefore he made an escape and went to Leodium as appears in Epist Henrici Regi Celtar in Fascic rer expet There he was entertained honourably by the Bishop and therefore the Bishop Otbert with all his Church was excommunicated by Pope Paschalis who writ also unto Robert Earl of Flanders to pursue Henry with all his followers assuring him that he could not offer better sacrifice unto God Epist Paschalis tom 2. Concil Edit Colon. An. 1551. Otbert was not silent and in the name of the Church of Leodium published an Apology wherein he saith It were Apostolical to follow the Apostle as it were Prophetical to follow a Prophet but as our sins deserve the Apostolical who should pray for the King howbeit a sinner that we may live a quiet and Apostolical life under him is so contentious that he will not suffer us to live in peace Seeing the words both of the Apostle and Prophet do so sound I the daughter do humbly ask my mother the holy Church of Rome Whence comes this authority unto him who is called Apostolical that besides the sword of the spirit he useth another sword of blood against her Subjects Then he shews how far this Pope hath departed from the steps of Gregory the I. both in life and doctrine This Apology is loc cit Also the Emperour writ unto his son unto the Bishops Dukes and other Potentates of the Empire that they would cease from pursuing him and his friends against all equity and piety and at several times he appealed unto the Pope as is evident by his Letters in Fascic rer expetend But Apologies Supplications and Appeals had no place so that in the end the old Emperour was brought to the necessity of begging a prebendary from the Bishop of Spira although he had preferred the Bishop unto that See and had erected a glorious Monastery of the blessed Virgin there he could not obtain so much So he returned privately unto Leodium and died his body lay unburied in an old deserted Chappel five years and then was buried at Spira He had fought 62 battels and was never foiled he died An. 1107. Alb. Crantz writes much to excuse the Son and the Popes and bitterly against the Father yet he hath no particular fault against him but as he speaks simony and contumacy Of the Eastern Emperours it follows in Henry the V. CHAP. II. Of POPES 1. SYLVESTER the II. before called Gerebert had been a Monk in A Pope covenanteth with the Divel Orleance and made a contract with the Divel to advance him unto the Papacy Thence he went to Hispala in Spain where becoming a Doctour he had amongst his hearers Otho the III. Robert King of France Lotharius a man of noble birth afterwards Bishop of Senon and others Robert gave him the Bishoprick of Rhemes the Emperour advanced him to Ravenna lastly by great ambition and aid of the Divel he attained the Papacy saith Platina and others The Emperour for favour of his Master gave unto Saint Peter eight Counties Pisa Senogallia Favum Aucona Fossabrum c. Vsser de stat Eccles cap. 3. ex Gerber Epi. 158. Benno Cardinal of Ostia saith When the 1000. years were expired Gerebert coming out of the bottomless pit of God's perdition sate 4. years and as by the responses of Satan he had deceived many so by the same responses he was deceived and in the just judgment of God he was taken away by suddain death What he saith briefly Platina declares more fully thus Once Sylvester asked the Divel how long time he might injoy the Papacy The answer was ambiguous If thou go not to Jerusalem thou shalt never die After four years and one month he was saying Mass in Lent in a corner of the Rood-Church that was called Ierusalem within Rome and he asked how that Chappel was called They said Ierusalem Then he knew the time was come when he must die wherefore he became sad and confessed his sin before the people and exhorted them to beware of ambition and craft of the Divel and to live holily Then he commanded them to cut his body into pieces and lay it on a cart and to bury it wheresoever the horses of their own accord would draw it The report is saith Platin. that by the Providence of God whereby sinners may learn the hope of forgiveness if they repent in their life the horse stood at Lateran and there he was buried whereas yet saith he by the ratling of his bones and moistness of his tomb is portended the death of the Pope It were a shame to relate these things if they were not the words of their own Writers Platina saith he had it from Mar. Polon Vincentius Belluacensis Laurent Schrader in Monimen Italiae lib. 2. and Galfrid And the same is written by Pol. Vergil de invent rer lib. 5. cap. 8. but he speaks not of the Presage Naucler had all in generat 34. Onuphrius would purge him of this blot and alledgeth that the knowledge of the Mathematicks in these rude daies was taken for Magick But the words of the now-named Authours are more clear it is certain say they that he attained to the most secret things of all Sciences and especially of the Mathematicks but as quick wits can scarcely hold themselves within bounds he entred into Necromancy and it is so thought by many Authours not without great infamy by which Necromancy he made way unto the Papacy He was the first Pope who caused to beat the drum unto the Wars in the holy land as they spoke and published an Epistle with this inscription Wasted Jerusalem unto the Universal Church commanding the Scepters of Kings Gerebert Epist 18. but the expedition was not so soon begun Of all the Popes from Sylvester the II. unto Gregory the VII inclusivè Benno testifieth that they did exceed Jannes and Jambres in jugleries although the height of Antichristian pride be referred unto Gregory the VII and others after him Io. Naucler in volum 2. generat 31. faith The Popes of that time had departed from the foot-steps of Peter ..... and it is horrour to hear what vile things were done by almost 28. Popes immediately succeeding After the death of Sylvester saith Benno was strife among his Necromancing Disciples each contending to usurp the Papacy 2. JOHN the XIX aliàs XVII by the help of the Divel who then gave The election of the Pope is changed the Papal Chair followed the Sorcerer Sylvester saith Bale
Blond He first did exclude the people of Rome from the election of the Pope and so did restrain it unto the Clergy only He was wont to say The people must follow and not precede By him as saith Fascic tempor the Feast of all Souls The Feast of all Souls next after the Feast of all Saints was brought into the Church An. 1004. by the advice of Odilo Abbot of Cluniak who thought that Purgatory was under the Mount Aetna and being in Sicily dreamed that by his Masses he had delivered many souls from thence and said also that he heard the voices of Divels lamenting for the loss of the souls which were taken from them by Masses and Dirges M. Fox in Acts mon. citeth Bakenthorp in Prolog 4. li. senten qu. 10. John sate 5. months and was poisoned by his Clergy 3. JOHN the XX. alià s XVIII by prodigious Arts attained the See of the Satanical Papacy Benno He considered into what difficulties his predecessours had intangled themselves and willingly took ease to himself he died not without suspicion of poison in the 4. year Benno saith within one year The years of many of them are reckoned variously 4. SERGIUS the IV. was a man of most holy life before he was Pope saith Naucler and sate 2. years But Benno reckoneth him in the same category with the others and saith he sate 3. years he died An. 1012. when Italy was wasted with famine and pestilence 5. BENEDICT the VIII was a Hawk of the same nest the Cardinals conspired against him and set up another he prevailed by the weight of his purse and had a good friend of the Emperour Henry the II he sate 11. years After his death he appeared unto Odilo riding on a black horse Odilo had Reasons for Purgatory and prayer for the dead been familiar with him but then he was afraid and asked Art thou Pope Benedict which is dead He answered I am that unhappy Benedict O Father saith the Abbot how go all things with thee He said I am tormented but I may be helped go therefore to my brother John who now is in my place and bid him give unto the poor the Treasure which lieth hid in such a place and he named it Then he appeared unto Pope John saying I have hope to be delivered but oh that Odilo of Cluniak would intercede for me Platin. But Fascic temp hath more of their discourses Behold with what delusions Satan did then deceive the World that he might establish his Kingdom and this is a sure ground forsooth for the doctrine of Purgatory and praier for the dead 6. JOHN XXI alià s XIX was the son of Gregory Bishop of Portuen and succeeded as it were heritably unto his brother for he was not entred into Church Orders saith Platin. Baronius saith That unworthy man entred unworthily and came into that Seat tyrannically and by evil means for all things were then done at Rome by Enchanters and Necromancers Theophylact Io. Gratian Laurence Brazut c. Nevertheless saith he his life was wondrously approved by the Romans but he shewed not his vertues possibly he understands the yearly alms which he injoined to Princes and some Masses unto Priests and fasting on Saturday unto people and the Canonizing of Saint Romwald and Saint Martial and the Feasts of John Baptist and Saint Laurence all these had their beginning from him Nevertheless Baronius saith That unworthy man is in the lowest Purgatory he sate 8. years and died in the 25 year after his Master Gerbert saith Benno 7. BENEDICT the IX was made Pope An. 1033. although he was not above 12. years of age for Albericus Marquess of Tuscia would not suffer that Chair to be taken from his house therefore by bribery he thrust in his son a Tyrant a Monster and Opprobry of the Church Baron ad An. 1033. § 6. Car. Benno saith He was given to Necromancy and doctrine of Divels and he named his Masters In the woods and mountains he caused women to run after him whom by Magical Arts he forced unto his wicked lusts His own books saith the Cardinal that were found in his house after his death bear witness of his Arts and it is notoriously known by every boy Platina saith He was thought unworthy of his place and therefore he was deposed But Benno and others say that he with Laurence and others his companions had plotted to deprive Henry the III. and gave unto Peter King of Hungary the Title as he sent unto him a Crown with this verse Petra dedit Romani Petro tibi Papa Coronam Whereupon followed an open battel between Godefrid Duke of Lorain General unto Henry the III. and the same Peter In the first fight Peter was taken and Henry made hast towards Rome The Pope was afraid and sold his Chair unto the above-named Io. Gratian afterwards Gregory the VI. for 1500. pounds of gold As for his death Platina saith he was condemned by the judgment of God Benno saith he was stranglâ—d by the Divels in the woods Platina addeth It is certain his Image appeared very monstrously he was like to a Boar in body to an Ass in head and tail and the man who did see him was an Eremite and did ask how he had been so metamorphosed He answered Because in my life I lived like a Beast without law and reason and without God and now I must wander in this shape at the will of God and of Saint Peter whose See I have defiled Fascic temp This is a sure proof to reverence Saint Peter's Chair This Pope sate 10. years or 12. years as Onuphrius or 13. years as Fascic temp 8. GREGORY the VI. attained the See by money as it is said and not by election nevertheless Gregory the VII acknowledged him for Pope because he did confirm his Acts and called himself the seventh of that name and his successours to the number now of fifteen In his time were three Popes Three wicked Popes together together for Benedict seeing that the Clergy would not consent unto his bargain and so it was not like to take effect did claim his former right Gregory would not renounce his possession The Authour of Fascic tempor saith Because Benedict was ignorant he caused the consecration of another Pope to say Mass for him which did not please many therefore a third was chosen who alone might discharge the duties of the two This was Sylvester the III. who had his Manour at Saint Maria Major Benedict in the Lateran Palace and Gregory at Saint Peters Baronius saith plainly Rome was at that time a beast with three heads which came out of Hell And therefore saith Platin. by the prayers of the best sort the Romans sent for Henry the III. An. 1047. and an Eremite writ these lines Imperator Henrice Nupsit tribus maritis Omnipotentis vice Dissolve connubium Vnica Sunamitis Et triforme dubium Vsser de success Eccles cap. 4. ex Gregor Heimburg in Confutat
the Greek Emperor and the Pope embraced him for his homage albeit neither he nor his people were conformable in Religion Naucler saith Lucius ordained That a Priest having a concubine might say Mass and others might receive a Sacrament from him if his Bishop did tolerate him He sate four years and died An. 1185. 14. URBAN III. had peace at home but in his time Saladin conquered Jerusalem by dissension of the Christian Princes there He sate one year and ten moneths 15. GREGORY IX called the VIII by Letters exhorted the Princes to send aid unto the distressed Christians in Asia and died on the 57. day 16. CLEMENS III. condescended unto the Romans concerning their Magistrates that strife had continued fifty years In his time was the greatest expedition into Asia then went the Emperor Frederick Philip King of France Richard King of England Otho Duke of Burgundy with many Bishops from Italy Flanders Denmark c. but all in vain for after the death of Frederick when they should have been supplied with victuals Clemens was busie in conquering Sicily from Tancred who had furnished them Platina He spoiled sundry Cities and when he despairing of victory turned to Church affairs he ordained That onely a Pope hath power of transporting a Bishop from one seat to another that Bishops should be in honor above Princes He sent Peter Cardinal of Capua into Poland to reform the Clergy to wit to discharge all married Priests for until that time that liberty was not taken from them The same Cardinal attempted to do the like in Bohemia but they had almost killed him An. 1196. Spalat de Rep. Eccles lib. 2. cap. 10. § 47. He went also into Denmark but the Clergy would not obey him so he did excommunicate them all Clemens sate five years 17. CELESTIN IV. gave the Romans liberty to raze Tusculo because that City in a kinde of emulation had been offensive unto Rome yet gave he the people license to abide in the suburbs Now with Tancred and then with Henry VI. he had continual wars and died An. 1198. In that Century the strange pride of the Popes was apparent and it was strongly opposed by the Emperors and manifestly manifested unto the world even by themselves one condemning another in open Councels and ye shall anon see it contradicted and bewailed by some Bishops Abbots and others CHAP. III. Of divers Countreys 1. MAny and fearful signs were seen in the beginning of this Century bloody Armies appeared in the air two Suns were seen in heaven the Stars seemed to fall as thick as rain many Comets were seen one of them was marvellous in bigness continuing in the evening the space of eighteen days and with great light A marvellous earthquake is reported to have been in the year 1117. so that Churches and Towns fell to the ground in Italy and other Nations the sea in some places overflowed 1000. paces Platin. 2. Fluentius Bishop of Florence preached that these signs did portend great miseries and that Antichrist was then reigning in the world Platina saith Paschalis was not fearful and said All these things have natural causes but he would not let Fluentius pass without a censure he conveened a Councel of 340. Bishops at Florence and made a shew of dispising him as a broacher of new opinions and enjoyned him silence Bellarmin de Ro. Pont. lib. 3. cap. 3. 3. Arnulph a singular preacher of Christian Religion in a Sermon at Rome reproved the dissolute wantonness incontinency avarice negligence and immoderate pride of the Clergy he said they should follow Christ and his Apostles in purity of life Many Nobles did reverence him as a true disciple of Christ saith Platina in Honor. II. Others write no less of him Naucler calleth him Bishop of Lions In the second Tome of Councels is a Book under his name where he complaineth of the multitude of holy days as the occasions of many vices namely incontinency he complaineth of curious singing in learning whereof much precious time was spent which might be better employed of the multitude of idle Monks and Nuns of the corrupt promotion and negligence of Prelats of the lascivious apparel in the families of Bishops of their non-residence at their Churches of the negligence of the Clergy in not perusing and observing the Acts of ancient Councels of the unchaste lives of Priests c. P. Mornay in Myster ex Chro. Hirsaug sheweth that this Arnulph said He was sent by an Angel to preach at Rome and the Angel told him that he was to glorifie God in suffering for his cause and therefore he said publikely I know that ye will kill me but wherefore because I tell you the truth and rebuke your pride covetousness and luxury I call heaven and earth to record that I have told ye what God hath commanded me but ye contemn me or rather your Creator Neither is it a marvel that ye will kill me a sinner for telling you the truth seeing if Peter would rise again and tell you of your faults ye would not spare him I am ready to die for the truth and I tell you in the name of the Lord that the Almighty God shall not spare your filthiness ye shall go into hell God is a revenger of such wickedness c. The people loved him dearly but the Clergy laid wait for him and murthered him in the night All the Clergy was defamed for his death The Pope took it ill but he revenged it not Platin. 4. Paschalis II. sent a Palle unto the Bishop of Panormitan in Sicily and craved of him an oath of fidelity both the Bishop and the King Roger was offended and said It is a new usurpation for it was never decreed in any Synod that Bishops should be tied unto the Pope by an oath Catal. test ver lib. 15. 5. Moses a Jew was baptized on the feast of Peter and Paul from that feast he would be called Peter and because Alfonso King of Spain answered for him at his baptism he was called Petrus Alfonsus in the 44. year of his age In a book against the Jews he saith All the sacrifices of the Law are fulfilled in the sacrifice of Christ once offered on the Cross after his death the Church useth no sacrifice but one of thanksgiving in bread and wine as David had prophesied when he sang Will I eat the flesh of bulls or drink the blood of goats offer unto God the sacrifice of praise where he intimateth that all sacrifices should be abolished and onely this of thanksgiving should continue There also he saith Christians have no images for adoration and as no account was made of the stones whereof the altar had been made so we make no reckoning what become of the reliques of the cross or of any image that had been set upon it Catal. test lib. 14. 6. Hildebert Bishop of Towers about the same time wrote many Epistles in one unto an Earl going a pilgrimage he condemneth pilgrimages for visiting
eighth are contrary unto the above-named Articles of Aen. Sylvius and Naucler That the seventh is a calumny appeareth by that they did condemn the begging of Friers and Freher pag. 231. saith their Teachers are Weavers and Taylors they heap not up riches but are content with necessaries and pag. 253. he hath an answer of theirs unto Augustin Olomucen where they say we are not ashamed of our Priests for that they purchase their livings by their handy work because so the doctrine and Apostolical example teacheth us c. And it is clear that their condition did so require and they did judge that the truth of the Gospel and reproaches for Christ were greater riches then the treasures of Egypt It is objected also that Peter Waldo was a Lay-man and so wanting a call or orders he could not confer it on others But Matth. Parisiensis ad An. 1223. testifieth that many Bishops turned unto them and that they had an Arch-Bishop Bartholomew who consecrated other Bishops and Ministers So albeit at the first the man began to teach his own family onely yet afterwards their number increasing they wanted not lawful teachers Some object that they refused Baptism unto Infants and others say They despised the Old Testament but those are contrary unto their confession It may also be objected that in their confession they acknowledged seven Sacraments but consider the description and use of those which they call Sacraments and the difference shall be found of no great weight all those things being well weighed we need not doubt to joyn hands with the Waldenses as with our elder Brethren nor can the Papists deny that our Church is older then Luther I say with Brethren not as Fathers because their doctrine and ours is not originally from them but from Christ and the sacred Scriptures 19. It remaineth to shew how the Waldenses were persecuted In the The persecution of the Waldenses year 1163. Ecbert a Monk had disputed at Colein August 2. with Arnold Marsilius and Theodorick who had come from Flanders because they would not yield Arnold with seven men and two women were burnt the next day When they were in the fire Arnold was heard to say unto his Brethren Be constant in the faith ex Caesari Heisterb lib. 5. cap. 19. Theodorick escaped at that time but afterwards he with some others was burnt at Binna The same year Pope Alexander III. in a Synod at Towers accurseth them all without any special mention of their doctrine and he accurseth all that bought or sold with them Ann. 1170. the same Pope sent a Cardinal unto Tolouse to persecute them there at that time two left their profession and he gave them places of Canons Hovedan Annal. par 2. testifieth that Oliverius and some others which were called good men were brought into Inquisition in the Province of Tolouse by Peter Arch-Bishop of Narbon Girald Albien and others all the people beholding the spectacle Their preachers were called in Lombardy Consolati in Germany and France Boni homines An. 1178. Peter Cardinal of S. Chysogono was sent again to Tolouse where he and Lewes King of France and Henry King of England against the Albigenses but there came little or no speed Continuator Rober. Monten and from thence they sent Reginald Bishop of Bathonien and Henry Abbot of Clareval in the Diocy of Albia in the Legate's name to charge Roger Lord of that Land to purge his Territories from those Heretiques because he would not give obedience nor his presence they accursed him Rog. Hov. lo. cit The next year the same Pope in a Councel at Rome accurseth them all the decree is in Tom. 4. Council printed at Rome neither is any mention of their errors in it After two years that Abbot being made Bishop of Albanen and a Cardinal was sent into Gascony but in vain saith Altisiod Cronol ad An. 1181. for so soon as the poor men had liberty they returned unto their profession An. 1183. in the Village Bituricen 5000. were killed in one day whom they called Catharelli or more contemptuously Ruptarii Guil. Armorica in Gestis Philippi Frumald Bishop of Atrebat imprisoned Adam and Radulph with other two because he was sick William Bishop of Rhems came thither with the same Philip and caused them to be burnt The next Pope Lucius in a Councel at Verona where the Emperor Frederik was present accursed all the Waldenses so did Urban III. and Clemens III. as witnesseth Andr. Favin in Hist Navar. lib. 5. and we will hear more of their persecution hereafter Ia. Vsser in Eccless statu cap. 8 10. 20. Radevic a Canon Frising wrote two Books of the life of the Emperor Frederick I. lib. 1. cap. 10. he speaking of Pope Adrian saith Let us hear the beast that hath a face like a lamb and speaketh as a dragon 21. William Arch-Bishop of Senon wrote unto Pope Alexander III. thus Let your Excellency most holy Father hear patiently what we say for our soul is in bitterness and so is your devoted Son the most Christian King of France how all the Church of France is troubled with scandals flowing in time of your Apostleship from the Apostolical See Seeing as our Nation saith Satan is let loose there to the ruine of all the Church there Christ is crucified again and manifestly sacrilegious persons and murtherers go free Baron ad An. 1170. ex Manuscrip Vatic At the same time Stephan Tronac in epist 86. ad Ioh. Pictavi which is printed with the Epistles of Gerebert said I know not Father whether the 1000. years be expired when Satan should be loosed but we see his servants so loose that they binde God's servants Vsser lib. cit cap. 3. 22. Peter a Parisian Monk being of great age died Ann. 1167. in his Book De Verbo Abbreviat he commendeth God's word and taxeth the idleness and impieties of Priests the curiosity of School-men the multitude and abuses of Masses the multitude of mens traditions whereby the precepts of God are made void he calleth Indulgences a godly deceit He sheweth how Lucas a Bishop of Hungary had excommunicated a Lay-man for a crime the man ran to Pope Alexander III. and obtained absolution for money but the Bishop regarded not the Pope's threatnings but did excommunicate the man again and the third time for his obstinacy wherefore the Pope did excommunicate the Bishop but Lucas dispised his curses as unjust and never sought absolution nevertheless this Bishop was highly accounted after his death and was called St. Lucas Catal. test ver 23. Bernard Clunicen about that time wrote a large satyr not sparing the Pope nor Cardinals of which are here some passages ex Catal. test ver lib. 14. Pontificalia corda carentia corde probavit Pontificalia corda pecunia contenebravit Pontificum status antè fuit ratus integer antè Ille statum dabat ordine nunc labat ille labante Qui super hoc mare debuerat dare se quasi
neck unto the sword nor do I think it expedient to advise any more with my Lords the Prelates nor if they will do otherwise do I consent unto them for it is more honest to deny quickly what is demanded unjustly then to drive off time by delays seeing he is the less deceived who is refused betimes When Gilbert had so made an end some English both Prelates and Nobles commend the yong Clerk that he had spoken so boldly for his Nation without flattering and not abashed at the gravity of such Authority but others because he spoke contrary unto their minde said A Scot is naturally violent and In naso Scoti piper But Roger Arch-Bishop of York which principally had moved this business to bring the Church of Scotland unto his See uttered a groan and then with a merry countenance laid his hand on Gilbert's head saying Ex tua phareta non exiit illae sagitta as if he had said When ye stand in a good cause do not forethink what ye shall say for in that hour it shall be given unto you This Gilbert was much respected at home after that And Pope Celestin put an end unto this debate for he sent his Bull unto King William granting that neither in Ecclesiastical nor Civil affairs the Nation should answer unto any forain Judge whatsoever except onely unto the Pope or his Legate specially constituted So far in that Register of Dunkel 5. The above named Henry II. was so admired thourgh the world for his Henry II. prudent and unfortunate prudence and prowess that Manuel Emperor of the Greeks Frederick Emperor of Germany the French King with many other famous Princes sent unto him as a School-Master of justice for determination of obscure doubts Alfonso King of Castile and Saucius King of Navar being at variance for some possessions did of their own accord submit themselves unto his judgement and he found an overture to both their good liking This is to be marked because the worshippers of Becket call him a vitious Prince In the year 1181. the Patriarch of Jerusalem and the Master of the Templaries having no King and being distressed by Saladin did profer unto the same Henry the Kingdom of Jerusalem and brought unto him the keys of their Cities He refused because of his weighty affairs at home They were opprest by the Infidels and he had no more prosperity for his Son would have the Government as well as the Title of the Kingdom and the Father did the service of a Steward unto his Son yea and more disdainfully did the Son entreat his Father till he was taken away by death and his Brother Richard was also a grief unto his Father and so was the third Brother John The true cause of all his woes may be thought the oppression of some professors of truth for Pol. Virgil. in Hist Anglor lib. 13. testifieth that about the year 1160. thirty teachers came from Germany into England and taught the right use of Baptism of the Lord's Supper c. and were put to death It is true Virgil calleth them worshippers of Divels but we shall hear anon how all professors of truth were reviled and John of Sarisbuny at the same time wrote saying He who speaketh for the truth of faith or sincerity of maners according to the Law of God is called superstitious envious and which is capital an enemy of the King After four years others which were in contempt called Publicans and Waldenses taught in England that the Roman Church had left the faith of Christ and was become the whore of Babel the barren fig-tree no obedience should be given unto the Pope or his Bishops Monks were dead carion their vows frivolous their characters were the mark of the Beast Io. Bale Cent. 2. § 96. in Appen And in the year 1166. the same Henry drew some professors unto judgement at Oxford because they were said to dissent from the doctrine of the Roman Church he caused them to be burnt with an hot iron and banished them I. Fox in Act. Mon. 6. At that time were many married Priests in Britanny Ephleg left his Married Clerks Son Cedda to be his Successor in the Priesthood at Plinmouth Arnold Dunprust left his Son Robert likewise in the same County unto Robert did his Son succeed In Norfolk Wulkerel dimitted his Priest-hood at Dyssa unto his lawful Son William Hugh Howet in Sarisbury John in Exchester and Oliver in Nottingham all succeeded unto their Fathers Io. Bale Cent. 3. § 10. in Appen In Ireland fifteen Bishops of Lesmore succeeded lineally and hereditarily for the space of 200. years and of them eight Sons succeeded unto their fathers Bernard in Vita Malac. until the year 1121. when the Bishop Celsus having no Son did as by testament name Malachias Bishop of Connereth to be his Successor and his friends as heirs did resist for five years Malachias had correspondence with Bernard of Claraval and had two Monks sent from that Abbey to begin an Abbey of that Order in Ireland but they returned against the Bishops will wherefore Bernard wrote unto him his 317. Epistle exhorting that he would not leave off the purpose but rather be more vigilant in that new place and Land so unaccustomed with Monastical life and excusing the Monks that their returning was occasioned by the unto wardness of these brethren living in a Land without discipline and especially not accustomed to submit unto such counsels This Malchias did urge the single life of Priests in Ireland He went to Rome and became Legate but died in the way beside Bernard 7. John of Sarisbury Bishop of Carnotum was familiar with his Countrey-man Iohn Bishop of Sarisbury Pope Hadrian IV. when they were alone in a chamber at Benevento Hadrian asked him what the world thought and spake of him and of the Church After a little form of excuse he said I will tell what I hear spoken every where they say The Church of Rome which is the Mother of all Churches is become a step dame unto them and the Pope is called across and grief unto all men and intolerable for pride as the zeal of their Fathers had erected Churches so now they do decay and the Pope was glorious not onely in purple but in glancing gold the Cardinals and Bishops are called Scribes and Pharisees laying heavy burthens on mens shoulders which themselves will not touch with their finger their Palaces are glorious and the Churches of Christ are polluted by their hands they spoil the Nations as if they would scrape together the treasures of Croesus But the most High dealeth most wisely with them for they become often a prey unto others and I think so long as they stray out of the way they shall never want a scourge from God Then said the Pope What thinkest thou He answered There is danger on every side I fear the blame of flattering or lying if I alone do speak contrary unto the world and I
oath unto King Edward in Newcastle on Tine The Nobility were male-contented but they must dissemble It happened after some years that Macduff Earl of Fife was killed by the Earl of Abernethy and because this family was potent Macduffs Brother could not obtain justice in Scotland for the slaughter therefore he appealed unto King Edward who summoned King John to London He appeared and at first sat down with Edward thinking to answer by his Proctor but he must stand at the Bar This indignity begot in him a desire of liberty When variance fell between France and England John thinking this a fit occasion renewed the old league with France and by the Abbot of Arbroth sent into England with consent of the Estates a revocation of his dedition Wherefore Edward resolveth to take Arms against Scotland He sent for Robert Bruce Son of the Competitor being then defunct and profered him the Kingdom if he would go with him to expel King John or cause his Friends in Scotland to desert or not assist John Robert did both At that time four thousand Scots were slain in sundry fights and in the Castle of the Burgh of Montross King John did resign unto the Commissioners of King Edward all right to the Crown Sir Hugh Cressingham was made Governor of Scotland and John was carried into England yet by intercession of Pope Boniface he was let go into France his Son being kept in pledge lest he did attempt any new trouble Then Edward went against France and in his absence the Scots had mutual treaties with France they chose twelve Governors of the Country and many incursions were in the borders on both sides At that time arose the famous William Walace a Gentleman of mean estate but extraordinary in courage and strength he did many rubs unto the English and because the Governors were thought remiss he was chosen to be the only Governor and called the Vice-Roy of King John He recovered many Towns from the English and threw down many Castles and Forts lest his little Army were divided in keeping them The Earl of Warren and the Lord Percey were sent against him but because these had bad success Edward made truce with France and came against Scotland where he prevailed so that in a Parliament at St. Andrews all the Nobility and Estates did acknowledge him only Walace kept himself quiet in the high-Lands When Robert Bruce put the King in minde of his promise Edward scoffed at him saying Had he no other thing to do but fight for a Kingdom unto him Buchan Histo At that time Edward destroyed the ancient Laws of Scotland and sought how to bring the two Nations in amity and affinity He burnt the Chronicles and Books of Divine Service constraining them to follow the Missale of Sarum those who were repugnant unto these changes were severely punished He removed the most learned men into Oxford Briefly he destroyed all the Monuments of Antiquity and upon the least occasion he cut off all who in his judgement could enterprise any insurrection Boeth lib. 14. Walace lurked a while but he stirred again and prevailed both in favor and power among the people as followeth in the next Century THE FIFTH AGE Of the CHURCH OR The History of the Church reverting and of Antichrist raging containing the space of 300. years from the year 1300. until the year 1600. CENTURY XIV CHAP. I. Of POPES 1. BENEDICT the XI was chosen Pope November 1. An. 1304. He absolved Philip King of France from the excommunication of Boniface and restored the Cardinals John and James Columnae which had written against Pope Boniface And Platina addeth Boniface had pursued them more then became a Priest for envy against them and too much respect of the faction of the Guelphs He sate nine months 2. CLEMENS the V. after contention of the Cardinals the space of ten months was elected being in the mean time at his own seat in Burdeaux When it was certified unto him he commanded all the Cardinals to come unto Lions There were present at his Coronation Philip King of France his Son Charles John Duke of Burgundy c. In the midst of the Procession a great wall fell upon them so that John and twelve other persons were killed Philip was hurt the Pope was struck from his horse and lost out of his Mitre a Carbuncle of the value of six thousand crowns Platin. When this unlucky pomp was ended he created many French Cardinals and not one Italian and removed the Court of Rome unto Avenion where it continued seventy four years as in another transportation to Babylon We read not of any which in all this time made exception that Rome was the seat of St. Peter and house of the holy Ghost and therefore the Pope should abide at Rome Clemens avouched openly to keep a Concubine the Daughter of Count de Fuxa P. Morn in Myster ex Villano He sent three Cardinals with Senatorial power to govern Rome and Italy Because Ferraria had revolted and submitted themselves unto the Venetians he excommunicated the Venetians for accepting them and gave all their goods unto spoil wheresoever they could be apprehended the like he did unto the Florentines and other Cities for their revolting Sardinia did belong unto Genua and he gave it unto the King of Sicily for winning it from the Turks How he dealt with the Emperor it followeth But here it is to be remembred how he ordained that none should use the title or exercise the power of Emperor until he were confirmed by the Pope And when the Imperial seat is vacant the Pope shall reign as Emperor until one be chosen He confirmed the Feast of Corp. Christi granting Indulgences of one hundred days unto all who shall be present at the Matins c. Lib. 3. Clement tit 16. de reliquiis ca. Si Dominum .. It seemeth that the people had not regarded the former Institution He was the Author of the seventh Book of Decretals before his death he did condemn them as containing may snares in them and caused them to be burnt saith Io. Naucler But his Successor did confirm them He excommunicated Andronicus the Emperor of the East as an Heretick because he would not suffer the Greeks to acknowledge the Pope for their head c. Because he would not reside at Rome the Romans refuse to give him the patrimony of St Peter and thereby he was brought into the greater exigence But Platina saith A great famine was the cause of his scarcity Then he lived by the money of Bishops which came unto him to be confirmed and by such other shifts and gifts yet by these means he is said to have gained 9500. marks of Silver besides his expense which he bestowed liberally in one year Platina writeth that he ordained the Annates or the first years stipend of all Annates Intrants to be paid unto the Pope out of all Countries But Pol. Virgil. de inven rer lib. 8. cap. 2. saith It
his flock But the Pope of Rome was so busie against the Pope of Avenion that neither of them had leasure to attend such matters and Wickliff did return It happened that he became sick and there was little hope of his recovery the Friers sent four of their Order and four elder men unto him and wished him then in the hour of his death to recant his former opinions He desired his friends to set him up and then said with a loud voice I shall not die but live and declare the most wicked facts of Friers they left him with confusion and he did recover and wrote a Treatise against the Order of Friers of which Treatise Doctor James maketh mention in his Book called Wickliff's conformity to the Church of England An. 1382. they assembled a Convocation against him to condemn his Doctrine and Books in the very hour of their first meeting all England was shaken with an earth-quake that all who were assembled thought it expedient to surcease for that time At last he died in peace in Lutterworth where he had been Parson An. 1387. Such a God is the Lord that whom he will keep nothing can hurt John Bale hath a catalogue of his Books in five full pages and Aen. Silvius in Histor Bohem. testifieth that more of his Books were extant than of Augustine The late Papists do impute many errors unto him and so did the Councel of Constance but others have cleared him of those imputations especially the above named Antiquary Doctor James And that the reader may see the falshood of those criminations this is one that he condemned all oaths therein savoring of Anabaptism But by the testimony which I have cited out of The path-way it is clear that he speaketh of customary and false swearing and in that same Chapter he saith that to swear by any is the honor of God alone and therefore it is Idolatry to swear by any Saint or creature and by this one instance it may be judged of others The Councel of Constance ordained to take up his body and burn it and so the English Prelates took up his bones forty and one years after his death to burn them such was their rage against the professors of truth At that time happened a rebellion in Ireland Richard A prank of the Bishops the II. went to suppress it while he was there Thomas Arundel Arch-Bishop of Canterbury and the other Bishops stole away the hearts of his subjects from him because he had hearkened to the doctrine of Wickliff and perswaded them to advance Henry Earl of Derby to the Crown to the end that both they might be rid of such a Soveraign and have a King for ever obliged to authorise their bloody designs against God's people but all their treason and cruelty could not smother the truth It is bitterly enough marked saith Io. Bale Cent. 6. 25. in Appen that the Earl of Salisbury despised confession Many were called Lollards and the Popish Sacraments at his death Sir John Montague threw down all Images within his Lands John Purvey wrote Books in defence of his Master's Lessons he wrote a Commentary on the Revelations where he saith Seven years are past since the Pope of Rome was generally made known to be the Antichrist to wit from the year 1382. Behold how God bringeth light out of darkness I had not written such things against Antichrist and his Prelates if they had not imprisoned me lest I did speak against them There he applieth all the prophesies concerning Antichrist and the Whore unto the Pope and his Court. The Arch-Bishop had imprisoned this Purvey and by cruel torments caused him to recant seven godly Articles at Paul's Cross but when he was at liberty he spoke more boldly and accused the Pope for denying that the Word of God is sufficient to salvation without the Decrees and Decretals He said also Spiritual men write Books against the Pope and these Books are either hid or burnt nor is any man suffered to preach but which are devoted unto the Pope and good men are drawn into prison but said he more Books and more vehement shall be written against the Pope For these and such other things Henry Chichelay Successor to Thomas imprisoned him again An. 1393. Walter Bruite was in question before the Bishop of Hereford and delivered a book yet extant saith Geo. Abbot against Hill in answer to the first reason in the Register of that Diocy wherein he wrote these and many such positions Bread remaineth in the Sacrament after the consecration the Pope is the Antichrist nothing is to be believed as necessary to salvation but what may be confirmed by Scripture the City described in Revel 7. is Rome justification is freely by Christ alone miracles now are no assurance of truth infants dying before baptism are not therefore condemned auricular confession is not prescribed in the Scriptures the Canon Law is ill grounded the numeral letters of DVX CLERI make up the number 66â— worship of Images is Idolatry that men are not rashly to be reputed Saints the Pope hath no power beyond other Saints nor is the head of the Church Papists mistake the keys of binding and loosing the Pope deceiveth men in his pardons absolution is to be sought at the hands of God only Priests use vain prayers in the Mass exorcisms and holy water are unlawful Priests do sin who bargain to sing for the souls of men departed religious men and women are the devourers of widows houses selling of Orders and Dirges is naught the Pope is the Beast with the two horns like the Lamb while he challengeth the double sword temporal goods may be taken from the Clergy offending The same Author loc cit sect 25. saith Yea so far was the Doctrine of Wickliff spread the Pope Gregory XI in the year 1378. did direct his Bull to the University of Oxford against the Doctrine and Articles of that learned man even Rome it self ringing of his opinions in that University neither did his followers die when he died but long after that Pope Gregory the XII did direct another Bull to Oxford in which he useth the same words which his Predecessor had that is that Wickliff did follow the doctrine of Marsilius of Padua and of John of Gandune of unworthy memory Which speech is worth the marking saith Abbot to shew that this man had his predecessors The Copy of this latter Bull is to be seen in a Book which that worthy lover of Antiquities Mr. Hare gave to our University saith he 13. In time of the rebellion against King Richard amongst all the Bishops only Thomas Merks Bishop of Carlile was for him In the Parliament they were not content to depose him but were devising more mischiefs against him Then said Thomas None here present is worthy to pass his sentence on so worthy a King whom they have obeyed as their lawful Prince full twenty two years this is the part of traitors cut-throats
Lewis who died in a battel against the Turks An. 1528. and then the covenant was accomplished and the house of Austria are Kings of Hungary After the death of Ladislaus was strife also for the Dutchy of Austria three Brethren the Emperor Albert and Sigismund contend for it they did name some Umpires to decide the controversie but it is hard to judge against the mighty Frederick carried it But in the year 1463. Albert besieged his brother in the Castle of Vienna so streightly that the Emperour sent for relief unto George King of Bohemia whom he was wont to despise as an Heretick and he sent unto Pope Pius intreating him that he would not accurse George with his Thunder the Pope yeelded because of that necessity saith Naucler And the Bohemians delivered the Emperour but so warily that he neither did perish nor was victorious In the year 1466. Frederick went to Rome some say to perform a vow others say to treat with the Pope concerning Wars against the Turk whatsoever was his purpose he returned in peace and by his means peace continued in Italy and Germany At that time Charls surnamed The Hardy Duke of Burgundy Flanders Gelderland Holland c. durst hold all the World for his enemies and spared not to invade and take Towns where he pleased He had a conference with the Emperour at Lutzemburg and amongst other purposes he demanded the Title of the Kingdom of Naples because it sometime had belonged unto the Empire and now he intended to make Conquest of Italy The Emperour knowing and misliking his ambition gave him fair words and departed the City in the night Wherefore the Duke besieged Colein The Emperour came against him with a great Army yet desirous of peace They were both induced to agree and Charls left the bounds of the Empire But he could not live in peace he intended to march into Italy and to molest the Switzers in his way but he was killed by them in the year 1476. Then the French the Switzers and others repossessed themselves of what Charls had taken from them and Maximilian the Emperour's son married the only daughter of Charls and kept his inheritance not without troubles In the year 1480. Mahumet having conquered the Islands of Archipelagus invaded Italy his Bassa Acomath took Otranto and some other places all Italy was in fear Mahumet died and his son Bajazeth was molested with Civil wars so Italy was freed In the year 1486. Frederick caused his son Maximilian to be chosen King of the Romans and made several Statutes under great penalties against all that should disturb the peace of Germany The year 1492. is remarkable first for the death of Pope Innocentius and election of Alexander the VI Next for expelling the Moors out of Spain by Ferdinand King of Castile above 700. years after their first arrival it is written that 224000. families of the Jews were banished Thirdly under the name of the same Ferdinand Christopher Columbus sailing Westward discovered the Isles Azores as Americus Vespusius in the year 1499. discovered the West-Indies which after him was called America Pope Alexander gave that Kingdom unto Ferdinand When this gift was reported unto Artabaliba King of Peru he said That Pope must be a fool who gave unto another what he never had or certainly he is impudent and unjust who gives another man's Lands unto strangers and stirreth up men to the shedding of innocent blood as Benzo Lopez do record When all the Empire was in peace Frederick died An. 1493. The Reign of his son was for the most part in the next Century CHAP. III. Of Divers Countries 1. IT were tedious to repeat all the strange Eclipses of the Sun and Moon Ominous signs which are recorded to have been in this Century portending the wondrous darkness of the ignorance of these times as indeed it surpassed all others since no age had seen more ungodly Popes nor greater ignorance of the Clergy The inundations of waters the frequent pestilence and famine did also proclaim the wrath of God against the iniquity of men but the more God did strike the stithies of their hearts they became the harder except a small number in respect of the ungodly multitude who therefore were had in reproach and were persecuted 2. In the beginning of this Century God made some preparation for a Helps of knowledge Reformation of the Western Church and in the midst of it more which were two mighty helps of knowledge First some Greeks came into Italy to wit Emanuel Chrysoloras and Argyropulus two Byzantines Musurus Cretensis John Laicaris Theodor Gaza George Trapezuntius c. The Greek language had scarcely been heard in Italy the space of 700. years but then both Greek and Latine Schools were multiplied and they translated some Greek Fathers into Latine as Trapezuntius translated some works of â—yril Alexandrin of Eusebius c. Their Disciples were Leonard Aretin Guarin Veronen Pogius Florentin Philelphus c. In emulation of them were famous in the Latine language Laurentius Valla Flavius Blondus Donatus Acciaiolus a Florentine and many more And the year 1450. is famous First printing for the excellent invention of Printing in Strawsburg by a Gold-Smith John Gutenberg whom some do call Johannes Faustus This Art as it was wondrous for invention so it was and is singularly profitable for store of books then the Scriptures were seen and read the writings of the Fathers came to light Histories were made known times were compared truth was discerned falsehood was detected c. Before that time the rich-poor Monks gathered all the books into their Cloisters and few read them but others could not have them This was a great occasion of ignorance which thereafter was removed by use of Printing 3. Several Homilies and Treatiâ—es came forth against the covetousness luxury and ignorance of the Clarks and Monks Herman Ried in a book De vita honestate Clericorum saith In these dangerous times are many Clarks whio make no account of the authority of the Fathers nor of reason they admit not the Holy Scriptures and they despise the ancient Canons as Bernard had written unto Eugenius they do hate and deride men of understanding and Catholicks because they espy the grievous vices of the Clergy and in zeal speak against their unfaithfulness the Clarks call such men fantastick disturbers of peace and men of erroneous consciences Who are zealous to root out the vices of the Clergy and who alledge the truth as it is written in the Canonical Scriptures these I say are checked and reviled by their own and other Prelates so that at last they must even against their wills be silent and dissemble So it is verified what St. Jerom said in lib. 1. de norma vivendi cap. 5. There is not so cruel a beast as a wicked Priest for he cannot indure to be corrected or hear the truth in a word they are full of wickedness Then he complains that the
be silent and then they all said Now he is dumb now by his silence he confesseth Iune 7. on which day the Sun was almost wholly eclipsed they assembled in the Cloister of the Minorites John Huss was also brought His Accusers read some Articles and undertook to prove them by Witnesses He protested that he had never spoken those things Then said the Cardinal of Florence Master you know that in the mouth of two or three Witnesses every judgement should be stable and here you shall see many famous Witnesses against you and for my part I cannot see how you can maintain your cause against them Huss answered I take God and my conscience to witness that I never taught such things as those men fear not to speak against me what they never heard of me The Cardinal said We cannot judge according to your conscience but must stay our selves upon evident Witnesses Then it was objected He defended the errors of Wickliff He answered He never defended any error of Wickliff When they instanced in some particulars he said These are not errors but agreeable to Scripture They objected He had sown sedition between the Ecclesiastical and Political States of Bohemia He answered Pope Gregory had taken the Empire from Wenceslaus and the Colledge of Cardinals being offended with the same Pope had written unto the King that if he would deny obedience unto the Pope they would bring it to pass that another Pope should be chosen who should restore him unto the Empire which he did and hence arose the division between the King and the Arch Bishop Sbinco a follower of Gregory and said he it is easie to be known that I am unjustly accused in that cause as the Germans here present can witness Albert Warren Arch Deacon of Prague stood up to speak but they would not hear him He was accused of some words in contempt of the Emperor and was cleared by testimony of the Lord de Chlum The Emperor then said to Huss Seeing we may not defend any man who is an Heretick or suspected of Heresie we advise thee to submit thy self unto the Councel in all things then we will provide that they shall suffer thee to go in peace with an easie pennance which if thou wilt refuse to do the Presidents will have sufficient cause to proceed against thee for our part be thou assured we will prepare the fire for thee with our own hands rather then suffer thee to maintain any opinions longer He answered O most Noble Emperor I render unto your Highness immortal thanks for your Letters of Safe-conduct and I take God to witness that I never intended to maintain any opinion obstinately and I came hither gladly that if the meanest of the Councel can lay before me any holier doctrine then mine I will change my minde Then he was led away by the Sergeants under the custody of the Bishop Rigen who had also Jerome of Prague in prison On the morrow they met again the former Articles were read in audience of Huss and others were said to be collected out of his Books of Predestination and Perseverance He answered acknowledging what they had truly gathered out of his Books and gave the reasons thereof he shewed that in some Articles they had perverted and wrested his words as may be seen in the cited History from sol 15. until 24. Then Peter de Aliaco Bishop of Cambrey said Thou heaâ—est how horrible crimes are laid against thee now it is thy part to think what to do thou must either recant all these Articles and so thou mayest finde favor or if thou wilt stand to the defense of them I fear it will be to thy danger this I speak to thee by way of counsel and not in manner of a Judge The like said other Cardinals He answered Most reverend Fathers I have said already that I came hither not to maintain any error obstinately but if in any particular I have conceived a perverse opinion I would gladly be reformed and now I beseech you that I may have liberty to declare my minde and if I bring not firm and sufficient reasons I will most humbly submit my self unto your information A Cardinal said Behold how craftily he speaketh he calleth it information and not correction or determination Verily said Huss term it as ye will I take God to witness that I speak from my heart After other speeches a Priest said He should not be admitted to recant for he hath written to his friends that although he swear with his tongue yet he will keep his minde without oath until death Then the Bishop Rigen commanded to carry him to prison He writ all those things being in prison unto his friends that the truth might be known and calumnies be prevented as he declareth in his Epistles When he was removed the Emperor said unto the Presidents that either he should recant all those things that were laid against him and abjure all preaching and be exiled out of Bohemia or else be punished with fire and all his favorets in Constance be apprehended and punished namely his Disciple Jerome Others said When the Master is daunted his Disciples will be more tractable Iuly 6. the Emperor sent unto him four Bishops with the two Bohemian Barons to know what he would do When he was brought out of prison John de Chlum said first Mr. John I am an unlearned man neither able to instruct you a man of learning nevertheless I require you if you know your self to be guilty of any of those errors that you would not be ashamed to change your minde but I will not advise you to do any thing against your conscience but rather to suffer any punishment then to deny what you know to be truth John said with tears Verily as I have often said I take the most high God to be witness that I am ready with all my heart if the Councel will instruct me by the holy Scriptures to change my minde Then said a Bishop I would never be so arrogant as to prefer my judgement unto the judgement of the whole Councel John answered Neither do I otherwise but if the meanest of the Councel will convince me of error I will perform with all my heart whatsoever the Councel will injoyn me Mark said another Bishop how he continueth in his errors So they commanded to put him into prison again The next day a general Congregation was in the great Church and the Emperor was present here was laid down all the vestiments belonging to a Priest John was brought and falling down on his knees he prayed a good space The Bishop Londensis went up into the Pulpit his Text was Rom. 6. Let the body of sin be destroyed all his Sermon aimed that John Huss should be destroyed Then a Bishop read the process against Huss at Rome and the Articles of his accusation When he attempted to answer a word or two unto the Articles severally the Cardinal of Cambrey commanded
Christ that one and the same work of Indulgence shall have vertue sometimes for six years sometimes for seven sometimes for seven hundred sometimes for seven thousand and sometimes full and absolute Then answering unto that position The Church is ruled by the Spirit of God he saith It is true in so far as the Church is holy but not in these particulars whereof she is ignorant and in which she erreth as alas we lament that she erreth grievously as appears by the unsavoury salt the delated Husband-man and the unfaithfull Steward whom Bernard expoundeth to be Mercenaries in place of Shepheards yea and Wolves for hirelings and Devils for Wolves In his Book De subditis superioribus he averreth That the Pope may err and when he erreth he should be resisted Pius the II. did usurp all the Kingdoms of the earth and Sixtus the IV. dispensed with all maner of oaths in causes temporal not only that were already made but that shall be made which is nothing else but to give unto men licence to forswear themselves and deceive others Because the Pope and his Cardinals are contrary unto Christ they are the Antichrist John Ostendorp a Canon of St. Levin in Daventry went once to visit him and Wesselus said unto him O diligent youth thou shalt live until that time when the doctrine of these late Divines and contentious School-men shall be forsaken Wesselus died in the year 1490. and Ostendorp lived until the year 1520. Gerhard Gelderhavrius writeth that he heard his Master Ostendorp report this Prophesie Ja. Triglandius in his Church History against â—tenboga par 3. writeth of him that when Pope Sixtus the IV. was chosen Wesselus went to visit him because he had been his good friend in Paris The Pope bade him ask what he would and it should not be denied unto him He answered I wish that since now you are universal Pope you would demean your self in your office according to your name that in due time you may hear that approbation Come thou good and faithful Servant enter into thy Master's joy The Pope said Why seekest thou not somewhat for thy self He said I crave no more but an Hebrew and Greek Bible out of the Vatican The Pope answered That you shall have but fool thou mightest have sought a Bishoprick or some such thing Wesselus answered Because I have not need of so great things When he died some Friers burnt all his books and papers but he had given sundry books unto others which were collected and printed at Wittemberg in the year 1522. When Luther saw them he spake of the Prophet Elias who thought that he was left alone and yet the Lord had preserved seven thousand that had hot bowed the knee to Baal so said he hath God preserved many thousands from the Idolatry of the Pope And he wrote of him as followeth There is one Wesselus come forth whom they call Basilius a Friselander of Groning a man of wonderful understanding and of an excellent spirit who hath been taught of God as Isaiah hath prophesied of Christians for it cannot be thought or said that he hath learned such things from men as neither I have If I had read those books before mine enemies might have said Luther hath taken all this out of Wesselus we do so agree But by these my joy and courage increaseth and I doubt not but I have learned the truth since he and I do agree in so constant unity and almost in the same words although differing in place and time and occasions And I admire by what mishap it is come that so Christian works were not published by another 37. Among the lights of that time Rodulph Agricola may justly be reckoned he was born in Friseland Ph. Melanchthon writing his life saith Josquin Groningensis had reported unto him that when he was young he heard Vesselus and Agricola often lamenting in their Sermons the darkness of the Church the abuses of the Mass the single life of Priests and that they both taught that men are not justified by works but by faith as Paul oft teacheth and they condemned the multitude of traditions He died An. 1489. Buxtorf Ind. 38. Paul Scriptor teaching on Scotus in Tubing when he came to the fourth Book Dist 10. did speak against transubstantiation and said All things should be tried by the Word of God as a true touch-stone all Scholastical teaching shall shortly be abolished and the doctrine of the primitive Church shall be restored according to the holy Scriptures Conradine Pelicanus was his Auditor and testifieth that he heard him reprove many errors and abuses of the Roman Church therefore the Minorites caused him to be banished and as Rud. Gualter in his Epistle before his Homiles on Matthew testifieth he was put to death as many did suspect being not moved with uncertain conjectures He died at Keiserberg in the year 1499. 39. Nicolaus Rus a Batchelor of Divinity preached at Rome and wrote The Pope hath not such power as is commonly believed the Pope should not be heard when he strayeth from the Scripture his Indulgences are but fraud those only are true pardons which God giveth of his free grace in Christ Saints should not be adored and far less their bones they who are called the Spiritualty to wit the Roman Clergy have packed up all Religion in mens traditions and vain superstitions and they are careless of their office and are Ministers of Antichrist These things are written in his Threefold Cord where he expoundeth the Lord's Prayer the Creed and the ten Commandments which he wrote in the Saxon Languauge that the common people might understand he left Rome and abode there and had many Auditors The Pastors of the Waldenses in Bohemia came and visited him At last he was forced to flee into Liveland where he died 40. Jerome Savonorola a Dominican in Florence taught these Articles 1. Men are justified freely by faith 2. The Communion should be administred in both kindes 3. The Pope's Indulgences are frivolous 4. The keys were given unto the Church and not to Peter alone 5. The Pope hath not from Christ any primacy above other Bishops 6. The Pope followeth neither the life nor doctrine of Christ and therefore he is the Antichrist 7. He who feareth the Pope's excommunication is excommunicated of God 8. He preached against the vices of the Clergy Io. Fox in Act. Mon. Philip Cominaeus did confer with him and testifieth that he was a man of most upright life He foretold that God would raise up a King to punish the Tyrants of Italy and that God would shortly reform the Church therefore some did hâ—te him and some believed him namely the Senate of Florence was perswaded by his preaching to give way unto Charls the VIII King of France When the league was made in Italy against the French he foretold that Charls should return in safety of his person maugre all the power of his adversaries Charls returning from Naples sent for
third head was of the Authority of General Councels As in the Councel at Constance so here in Session 2. After long debate of the Prelates and Divines it was decreed by ninety Fathers thus This Synod being lawfully assembled in the holy Ghost and being a General Councel representing the militant Church hath power immediately from Christ unto which every one of whatsoever estate or dignity although Papal should obey in such things as concern Faith and extirpation of Schism and general Reformation of God's Church in the head and members Item It declareth that whosoever of whatsoever estate or dignity although Papal shall contumaciously refuse to obey the Commands Statutes Ordinances or Precepts of this holy Synod or of whatsoever other General Councel lawfully assembled in the premises or things belonging thereunto unlesse he repent should be subject unto condign pennance and be duly punished Pope Eugenius was offended at these Acts therefore he sought to divide the Fathers then to intrench their liberty and lastly to remove the Councel to Bolonia pretending his own infirmity that he could not undertake so long a journey though the Councel require his presence nor is there hope of Reforming the Germans and the Greeks will not passe the Alps. The Emperour replied The peace of the Latines should not be disturbed for any hope of peace with the Greeks and so many Nations had condescended unto the Councel at Basil and will account him as an Author of Schism if he practice in the contrary Nevertheless Eugenius by his Bull dissolved the Councel and summoned the President and all the Fathers unto Bolonia under pain of his curse On the other side in Session 3. An. 1432. April 29. they renew the two former Decrees and decern that Eugenius can no way dissolve the Councel because that were contrary unto the Decrees of Constance and tendeth to the grievous danger of the Faith and the disturbance of the Church and scandall of all Christian people And they sent John a Doctour of Divinity unto the Pope and the Cardinals with him humbly entreating obtesting and admonishing him and them to revoke the published dissolution and to assist and aid the Councel with his and their presence unlesse they have a Canonical reason of absence and if not threatning him and them that they will proceed according to order of Law against each of them At that time Sigismund assembled a Diet of the Germans and invited other Nations to send their Ambassadours for preventing the schism and the Councell sent their Commissioners thither It was concluded there That the Councel should continue at Basil and the Decrees thereof be received by all Then Eugenius considering his own difficulties that the Emperour with the Germans and the Kings of France and Hungary were for the Councel and that he had not peace at Rome for he was at variance with the Columnenses for the treasury of Pope Martin he sent his Bull revoking the dissolution and confirming all that was done in the Councel Session 16. February 5. An. 1434. And his Cardinals were received into the Councel April 24. After the death of Sigismund Eugenius would again take away the Councel and summoned the Fathers to appear before him at Ferraria But in Session 26. July 31. An. 1437. they wrote a large libel of Eugenius his crimes to wit his simoniacal presentations unjust dilapidations of Church-revenues perjuries scandalous attempts c. and they charge him to appear before them within sixty days with certification that whether he appear or not they will proceed against him by cognoscing and determining as the Synod by aid of the Holy Ghost shall judge expedient for the Church of God And when the President Julian received Letters from Eugenius to discharge the Councel he returned his contrary reasons especially the Bohemians may boast and say Is not here the hand of God behold Armies have fled so oft before us and now the universal Church flyeth from us behold neither by Arms nor by Reason can we be overcome And since the Nations expect a Reformation of the Church by this Councel if it be dissolved they will say that we do mock both God and man And when there shall be no more hope of Reformation the Laicks shall justly rush upon us after the manner of the Hussites and truly there is such a publick fame they will think that they shall offer a good sacrifice unto God who shall spoil or kill a Clergy-man the Clergy now are come into a gulf of miseries and shall be odious both unto God and man And whereas you pretend your wars although you were to lose Rome yet you should rather renounce all then dissolve the Councel since the salvation of one Soul for which Christ died is more dear unto him then any Castle or City or all the World or Heaven it self and your Office is to save Souls if you will follow Christ or else the ax is laid unto the root of the tree the tree is ready to fall and can stand no longer whatsoever cause of delay be pretended men say It cannot be for good whereas you fear the Councel will take away temporalities from the Church this is marvellous for that might be suspected if the Councel did not consist wholly of Church-men But I fear that it befal unto us as unto the Jews who said If we suffer this Man the Romans will come and take away our Nation so if we say If we suffer the Councel the Laity will come and take away our temporalities But as in the just judgement of God the Romans destroyed their Nation who would not suffer Christ to live so it is much to be feared lest in the same just judgement it come to pass that because we will not suffer the Councel to stand we shall lose our temporalities and oh that we lose not both bodies and souls Lastly whereas you call the holy Councel an unlawful Assembly it dependeth upon the Councel at Constance if that was lawful so is this but none doubteth of that but it was lawful and if one will say The Decrees thereof were not lawful then the election of Pope Martin is not valid and if Martin was not Pope then neither is your Holiness who was chosen by the Cardinals whom Martin did create Out of the Epistle of Julian ad Eugen. in Fascic rer expetend Nevertheless Cardinal Julian was perswaded to forsake the Councel and went unto Eugenius Then Lewis Cardinal Arelaten was chosen President of the Councel And Eugenius sent abroad his Bull against the Councel The contents of that Bull will appear by the responsory Epistle of the Councel dated October 29. An. 1437. They shew the scope of the Councel to wit the Reformation of the Church in head and members ..... and the practises of Eugenius in the contrary and the manifold inconveniencies of the Schism namely that as at Corinth one said I am Paul's and another I am Apollo's so now one saith I am the Pope's and another
Romanists bragg continually saith Ph. Mornaeus in Myster pag. 619. In time of their election there was a lightening and thunder wherewith the litle babe JESUS fell out of the lap of the mothers image and the keies out of the handes of S. Peter even in the Church where in they all were Many did then interprete that this did portend and foreshew the ruine of that See As indeed the same yeare Martin Luther at Wittembergh began to oppose the Popes indulgences and after one errour more were espied by him and many others whereupon followed the famous and gracious Reformation as followes He used as Guicciard speakes libr. 13. The selling of indulgences the authority Apostolical too licentiously by the advice of Cardinal Puccius sowing abroad most large indulgences without difference of time or place not only for confort of the living but to pull souls of the dead out of purgatorie and because it was known that such indulgences were granted only for gain of money which the Emissaries exacted shamelesly for the exacters had bought the selling of these pardons from the Popes officers Leo himself incurred mens evill will in many places and gave many scandals especially in Germany where his ministers solde these wares for a very small gain and in kitchines they would lay on a cast of a Die a power to take a soule out of purgatorie And especially it was offensive that it was notorious how the Pope had given all the gain of these pardons from sundrie parts of Germany unto his sister Magdalen c. And the Friers were not ashamed to preach in their Sermons that at the sound of a penny cast into a basine the souls in purgatory doe leap for joy and instantly flee away into the heavens yea and some said When that taxe were payed all sins wer forgiven Neither were they more modest in other Countries affirming boldly God doth presently execute whatsoever pleaseth them according to that saying of Christ Whatsoever yee bind on earth shall be bond c. They require ten pence for everie soule and if one pennie were given lesse the pardon was not available Mornaeus in Myst. ex Christ. Massaeo in Chron. ad Ann. 1515. This gain saith Langius à Monk was scandalous unto the holy sons of the Church wherupon the question began to be commonly scanned of the power of Christs Vicare and whence was this new doctrine which the antient Popes never knew But more of this hereafter God willing Onuphrius sayth Leo did erect new offices to reap gain unto himself and that he was given extreamly to hunting halking and to pleasure and that he spended wholl days in luxury and musicke more than became a Pope He stirred up the Emperour Charls against Henry I. King of France When newes was brought to him sitting at supper that the French were expelled out of Millane Placentia Parma c. he said In his time he had three causes of joy 1. that when he was banislied by Pope Alexander he was restored 2. that he was called Apostolick 3. that he had driven the French out of Italie And ere he had done with supper he became colde and stiff and then a fever overtook him the next morning he was transported from Manliana villa into Rome where he died Decemb. 3. An. 1521. Ja. Sannazarius gives the reason why he gote not the sacrament before his death Sacra sub extrema si fortè requiritis hora Cur Leo non potuit sumere Vendiderat But he had said no less truly if he had written Because he was not a Christian For some write that when his Secretary Cardinal Bembus did once Pope Leo's blasphemie lay before him a sentence of the Gospell Leo answered It is well known how that fable of Christ hath been profitable unto us these many ages by-past He openly denied the immortality of the soule and therefore in the Lateran Councel as followes that question was moved and determined against him Bellarmin saith that he was not an heretick for that errour because it was not determined by a Councel before that Bellarmin de Ro. Pont. libr. 4. CHAP. II. Of EMPEROVRS MAXIMILIAN I. was elected and crowned King of the Romanes An. 1486 and after the death of his father An. 1493. he was received Emperour without contradiction In his infancy he so hardly learned to pronounce words that it was thought he was dumbe but the greater difficultie he had of speaking in his infancy he was the more admired afterwards for his singulare eloquence for besides the vulgare language he could speak perfectly Latine French and Italian In the first Diaete held by him An. 1495. at Worms it was decreed that all the Electours should erect publick Schools within their own bounds and accordingly Frederik Duke of Saxon Publick Schools began the University at Wittembergh An. 1502 and Joachim Marques of Brandeburgh began another at Frankford upon Oder An. 1506. In the yeare 1499. the Swisers made wars in Austria the Emperour subdued them with great honour The same yeare Lewes XII King of France entred into Lombardy and after various accidents by treason of his hired Swisers Charls Duke of Millane took him captive there they agreed that Lewes shall pretend no right to Millane Immediately Lewes and the King of Castile made a League and entred together into the Kingdom of Naples and divided it betwixt them they did not long accord for in the year 1504 the Spanish expelled all the French The Emperour would not medle with the affairs of Naples because he had made a league with Lewes and at Spira arose a great faction of peasants proclaming liberty from Lord-revenves and all higher Powers and tieths and vowing to destroy all Princes which had turned to the confusion of Germany if they had not been quickly danted with a great army some of them were severely punished Isabel Queen of Spain died An. 1504 then her only daughter Ieane with her husband Philip son of Maximilian were sent for to come from Flanders and accept the Crown they delay two years and then went Philip died soon after his arriving and Jeane was sickly and their son Charls was but a child therefore Ferdinand King of Castile Arragon Naples Sicily Sardinia Majorca c. and Brother of the fore named Isabell was called to the governement of Spain enduring the minority of the young King and Maximilian accepteth the government of Flanders At that time the Venetians were of great power and therefore were envied by many A league was made against them by the Pope and the Emperour and the King of France to expel upon common charges the Burgesses out of the Continent Only Lewes came at the time appointed and seeing that he had sufficient forces he did hazard to fight them he slue 20000. took the Captains and the rest fled he conquered many of their towns in the Continent and though he had done all by his own power only yet he quitteth unto the Emperour Verona Vicentia
for the remission of sins This profession of our faith is confirmed by the words of Christ which are written by the Evangelists and Holy Paul Unto this profession may be added this body of Christ and his blood should according to the institution of Christ and his Church should be taken in both kindes of bread wine in remembrance of his death and of his blood shed as he said Doe this in remembrance of mee Then this death of Christ as it is declared in the Gospel and the fruits of his death should be preached as also the hope of his blood shed as the Apostle witnesseth saying So oft as ye eat of this bread and drink of this cup ye shall shew forth the Lords death untill He come Thirdly according to the sure knowledge of spiritual truth of which the Euangelist John doth write as also for assurance of giving taking using and of truth by faith in hope as the Lord saith Take and eat Take and drinke Fourthly for the conjunct use for according to the institution and practise of Christ and the primitive Church the Priest should then administer when the necessity of believers requireth and he should receive with them as He saith Doe yee this in remembrance of mee And Paul saith The cup which we blesse is it not the communication of the blood of Christ and the bread which we break is it not the partaking of the body of Christ for wee many are one bread and one body who are partakers of that one bread and one cup. Fifthly for distinction of believers from the unbelievers and unworthy and for excommunication and rebuke of those who being defiled with the spot of vices do refuse to amend Of this saith Paul I would not have you partakers with the Devils yee can not drinke of the cup of the Lord and the cup of Devils And again he saith Put away the evill from yourselves for if any who is called a brother among you be covetous or a fornicator or an idolater or a dronkard or a railer or a thief with such a one eat ye not Behold this is our faith most Gracious King concerning the body and blood of Christ which as we are afraid to change or forsake these things which our Lord JESUS hath been pleased to testifie and for which end we doe now declare it so neither dare we add any thing unto it which the Lord of the Sacrament hath not added as also the primitive Church which followed Christ in poverty and affliction in singleness of heart hath not altered the ordinances of his law Concerning this Sacrament which our Lord through his great mercy hath ordained for love of his elect have many contentions arisen in opinions expositions and addition of sanctions or decrees so that contrary unto the intention of the Lord's institution they have furiously raged against others even to take away their lives But we for eschuing so great mischief have our refuge unto the faith of Christ even unto his words and meaning so often repeated in his word so that what He commanded to believe we do believe it simply and what He hath commanded to do we would do it faith fully truly we doe not only believe that that bread is His body which being taken and blessed and broken He testifieth to be his body but also if He had taken a stone and said This is my body we would have fully believed it Because of this our simple faith and because we will not suffer ourselves to forsake it for the opinion of men wee are called hereticks likwise for the actuall use unto which the word of Christ and his Apostles and the example of the work of the same sacrament doe invite us because we doe and use it so with upright faith in remembrance of the death of Christ wee are condemned judged worthy of prison and are afflicted for wee being tied unto Christs command and dissuaded by his forbidding doe worship him with reverence and honour due unto him and we feare to worship any other thing as him only sitting at the right hand with the Father and the Holy Ghost Wherefore gracious King let your highness understand that we do so not in contumacy or any contempt but for feare of God and in obedience unto him and wee pray that your Highness would shew compassion on us who are condemned for the faith of Christ as wee wish that the most High would of his grace be pleased to preserve and keep your honour from his wrath By the same faith we believe that the ordination of priests is truly from the high Bishop and great priest that in stead of the embassage of Christ the ministery preaching of the gospell doctrine judging offering of prayers by men thanksgivings and praises may be done unto God by them And it is from God unto men that the promise of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that the promises of God may be verified in hope of the received true faith and by excommunication the wicked may be debarred from that good And by the same faith wee confesse that they who intend to ordain others should follow the example of Christ and should consummate his ambassage with a right mind without respect of persons free from covetousness and simony By the same faith we declare that they which are to be ordained or promoted to higher or inferior orders should excell other believers in a godly life and faith in Christ for a lively faith sanctifieth and maketh fit unto all offices and possesseth the blessing and life for good works of an honest conversation are the garments and ornaments of a priest to the glory of the heavenly Father and example of the people and shew the vertue of the word they should also have more aboundant gifts of the Holy Spirit to wit more servent love toward Christ confidence of their own and their nieghbours salvation trust in God equity of mind a wholsome feeling of faith in a good conscience theire feet prepared unto the Gospell of peace prudence of Spirit knowledge of Gods law discerning of Spirits and the like What clerck soever by such an ordination is advanced unto the priesthood wee professe that such an ordination is a Sacrament because it is a signe of the true priesthood of Christ Jesus and of his ordination by God the Father and a forme of the ministry as of the head of his Church to offer unto God the incense of truth in Christ Wee approve that three things are necessary unto the full gradation of a presbyter first the the triall of his life faith gifts and fidelity in lesser things that are intrusted unto him another prayers with fasting thirdly the giving of power with words suitable there unto and the imposition of hands for corroboration By faith wee doe testify that marriage is a lawfull honest and
of evill that may follow The Pope inclineth the first way and commandeth that all be buried in silence Nevertheless the Cardinall of Capuasent these heads into Germany which some say was done by advice of the Pope to the end many might conceive hope of a Reformation in Rome Pe. Soave ibid. When November was approaching the Pope by his Bull nameth Vicentia to be the place of the Councell and because winter is at hand he nameth the first day of May in the year 1538. to be the first day of assembling At that time he sent his Legats to Vincentia and he went to Nice in Liguria under shew to make concord between the Emperour and Francis but as some said to persuade them both to quit Millain unto his son He dealt with them to send Prelats unto the Councell they had excuses and he was easily contented When he could effectuat nothing he returns and recals his Legates from Vicentia and by his Letters dated July 28. he prorogated the Councell unto Easter in the next year Pope Paul had been oft advised by the Cardinals to accurse King Henry VIII but he judged it safer to keep up his sword than draw it when he knew it could not pierce as certainly it is effectuall according as men do conceive of it But now King Henry had not only beheaded Cardinal Fisher this was an eye-sore to all the Cardinals and published books twice against the Popes authority of calling the Councell but lately also he had summoned Saint Thomas archb of Canterbury who had suffered death in defense of Papall authority and was Canonized by Pope Alexander III. and since the year 1171. had been worshipped in the Romane Church to appeare in Court had condemned him for treason and in pursuite of the condemnatory Sentence had caused the hang-man to take up his reliques and burn them and throwe the ashes into the river and had escheated all the treasure and ornaments that were dedicated unto S. Thomas And the Pope having now some hope by conference with the King of France at Nice that if he had peace with Caesar he wold invade England Upon Decemb. 17. An. 1538. accurseth Henry and ordaines that all his favourers shall be deprived of all honours and goods he commandeth all his subjects that they acknowledge him not as their Lord and all forreiners that they have not any commerce with English men and all Princes to rise in arms against him and take his King om and goods for their prey But what place this curse had it appeares saith Pe. Soave by the Leagues that the Emperour the French King and other Princes made with King Henry not long thereafter When the Pope heard that the Germanes were seeking a Conference of Divines he propoundeth this unto his Consistory and said It was necessary to determine some thing concerning the Councell Some Cardinals said Nothing could be concluded untill the Princes were reconciled Others more politick said There was more danger to be feared from Nationall Conferences than from the Councell and therefote it is more safe not to cast off a Councell but to suspend it at the Popes will indefinitely and so if any danger were appearing from any Nationall Councell or Conference he might prevent it by appointing time and place And so Juny 11. by a published Bull the Councell was suspended til the Pope should appoint time and place In the year 1541. he promised unto the Emperour to hold a Councell the next year and he would send a Legate unto the Diete at Spira to advise of the time and place and he shewed his opinion to name Vicentia He acquaintes the Venetians with this purpose They refuse because they had lately made peace with the Turke and if they consent that the Councell be within their bounds where they will treat of warr against him he will say that they conspire against him When the Emperour came into Italy Paul meets him at Busset by Parma and dealeth with him to give the Dutchy of Millain unto his son's son which had married Margarite the Emperours base Daughter and if he would do this the Pope profered to enter into league with him against France to give 150000. crowns yearly for some years and make some Cardinals of his nomination The Emperour demandeth 1000000. crowns presently and as many within a short space This he refuseth The Emperour spake not of the Councell because he had made it cleare that the stay was not his fault and he thought on other remedies after the warr They parted in shew of friendship but from that time he enclined more to aid France While he is so full of doubts he understandes that the Emperour had made a league with Henry VIII against Francis then he thinks it necessary to joyn with France The Emperour is informed how hardly the Pope had taken with his league sent him answer that Francis had made a league with the Turk and by his aid the Turks Navie had spoiled the sea-townes of Naples and why may he not then make a league of just defence with him who is a Christian albeit he deny the Pope to be the head of the Church yea and with the Popes expresse consent Francis had sought aid of the Protestants which are more adverse unto the Pope than the King of England is The Pope should ex officio have accursed the French King when he heard of his league with the Turke but it is cleare that he is an accepter of persons for when the Turkish Navy did assaile and spoile other parts of Italy they did no harme unto the dominions of the Pope and when they came to Ostia for fresh water and the Romans were amazed at the report thereof the Cardinall of Carpo who at that time of the Popes absence was his Vicar told the Citizens they needed not to feare But it did provoke the Pope yet more that the Emperour would not permit his Legate Cardinall Farnesius to go unto the Diet at Spira and had decreed concerning religion wâ—thout his knowledge yea to the evident contempt of Papall authority And again more that when in September An. 1544. Charles and Francis were reconciled Charles propounded this condition that they should both restore the old religion and amend the Court of Rome whence as from the fountain all these evills had flowed and to this effect they should force the Pope to assemble the Councell But the Pope did not feare their purpose to reform the Court because he knew they had contrary ends and he knew how to divide them when they came to the point and to make his own advantage Only this did vexe him that it shall be said They did force him to assemble a Councell Therefore he resolves to dissemble all his offences and prevented their solicitation by proclaming the Councell at Trent against March 15 and in the same Bull he exhortes the whole Church to give thanks for the peace between the two Monarchs whereby they may the
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
the next yeare they were both put out by the Vicar of Spira and Bucer went to Strawsburgh In the country of Greichga by the river Neccan many towns received preachers Henry Sutphan an Augustinian having escaped from the hands of the Inquisitours in Antwerp went to Breme and preached in S. Ansgarie's Church which the Chanons had left because a man had been killed in it The Clergy seeing the people following his preaching did complain unto the Magistrates and then unto the Bishop but Sutphan defends his doctrine by authority of the Scriptures and promised to surcease if they shall convince him of errour So the Magistrates maintained him The light of the Gospell went a long to Magdeburgh Stetin Sund in Pomer to Riga Derbat and Reval in Liveland to Scaphusen Berna S. Gall in Helvetia to Dantsick Vienna Ulma Wila Creilsheim Cothuse Arnstat c. From Delph in Holland Friderik Canirm wrote unto Caspar Hedio then in Mentz saying The adversaries do attempt much by their mandates letters and messages but God infatuateth the Counsell of Achitophel and it comes to passe that Monte parturiente nascatur ridiculus mus this I know that if we had liberty to preach in publick the Monks which are bitter against the truth would turn to nothing for their credite is gone already by a few preachings in the Schoole But we must patiently wait upon the will and good pleasure of the Lord who when he seeth that we are so earnest doth purposely delay to help lest we sacrifice unto our nets and take the praise unto ourselves if every thing went on smoothly He hath respect not only of them which are to be called that they may be brought unto grace but likewise of them that are called that they may continue in grace but when he shall see us giving over or despairing of salvation unto Israel and to be altogether doubtfull then that he alone may be seen to work on the earth he will help his Church unexpectedly that unto him alone may be praise and glory Amen I am very sorry that Erasmus becomes colder dayly and so far as I can judge he retraits indirectly what he did seem to have written and spoken freely and I perceive his childish fear in respecting the honour of men more then of God And there bee many such Nicodemuses with us but certainly they would stand more stoutly if the glory of Christ who only doth strengthen weak consciences were publickly preached Abr. Schultet Annâl 15. In that summer Luther published the New Testament in the Dutch Opposition by others language and a book against the falsely named Order of Bishops there he accuseth them for condemning and persecuting the truth of the Gospell howbeit when he had so oft provoked them to dispute they could neither oppugne the doctrine of the Gospell nor defend their Popish errours He telleth that they will not come to speed with their tyranny for he regardeth not the Papall curse nor the Cesarean edicts that for them he will not forsake the profession of truth but the rather shall it spread through the world and he endeavours to do it the more heartily because that they rage so cruelly neither shall the Gospell fail albeit he were killed but God will punish them grievously if they will continue in their fury When the bb abbots and Monks heard of this book and of the Dutch New Testament they were the more enraged and sought by all meanes they could to have Luthers books burnt and in some places they prevailed as in Wittembergh Ferdinand the Emperours brother the lawfull Duke being exiled put in execution the Edict of Worms and in November put many to death As also Henry Duke of Brunswike George Duke of Saxony and Philip Bishop of Frisinga Naumburgh were violent against all having any of Luthers books Likewise Erasmus sent a Letter unto Jodoc President of the Senate of Mechline dated Basil prid Jd. Jul. An. 1522. saying Here and there I have turned away partly by my words and partly by epistles many from Luther's faction nor doth any thing so much discourage the Lutheran affections as that I have declared plainly by my divulged books that I do cleave unto the Romane Pope and do disallow Luthers business Scultet writes that Pope Hadrian had exhorted Erasmus to employ his pen against Luther XVI We have heard before in part what Pope Hadrian had written The Diet at Norenhergh An. 1522 1523. unto the Diet of the Germane Princes at Norinbergh in November An. 1522 now hear their answer they say unto the Legate They had with all reverence read the Popes Brieve and heard his commands against the Lutherans they give God thanks that his Blessednesse was come into that See and unto him they wish all happiness And after they had spoken of their unanimity to joyn in war against the Turk they say they are ready to execute the ordinances against the Lutherans and to root out all errours but for weighty causes they had delayed because many had understood by Luthers books how Germany was oppressed many and grievous waies by the Court of Rome and if they had attempted to execute that Edict many would have thought that they were confirming all these vexations and thence had certainly a popular tumult arisen even open rebellion and Civill warr wherefore in such difficulties it were safer to use softer cures and seing the Legate had confessed in the name of the Pope that sin was the cause of all those miseries and he promised to Reforme the court of Rome and if these abuses be not amended and the grievances removed with others which the Princes will now propound it is impossible to calme the present broils or to settle peace again Especially seing Germany had consented unto the paiment of Annates expressely on condition that they should have been employed in warrs against the Turks and these have been payed for many years and never applied unto that use they entreat that the Romane Court would permit that money be brought in to the Emperiall Chamber for that use And where he craves their Counsell for healling the present and imminent maladies they think they have not to do with Luther alone but to root up many vices that are festered by long custom and which some through imprudence and others through impudence do defend therefore they see not a more expedient and efficacious way then if a godly and free Councell be called with the Emperours consent in some convenient part of Germany so soon as possible and at farthest within a year and there must it be lawfull unto all both laick and Ecclesiasticall persons to advise and pronounce freely without danger of any oath or former tye but so far as is expedient for the glory of God and the salvation of souls c. The Legate replieth That excuse of delaying the Edict is but weak for albeit it may seem that scandals might have arisen yet evill things may not be
Brethren and did conferre in the doctrin of faith of them he writes unto Nicol. Hausman to 2. epist pag. 167. saying Pighardi judge so of the sacrament that Christ is not bodily under the bread as some say they have seen blood and the babe there ..... but spritually or sacramentally that is he that receives the bread visibly verily receives naturally the blood of him which is at the right hand of the Father but receives it invisibly I can not blame them more for this And that they do not worship the bread they say it is for the same cause that he is not there visibly as we speak of seeing but invisibly and he is at the right hand of the Fathet Here is the Bohemians their judgement and Luthers approbation thereof Then Ab. Schultet in Annal. ad Ann. 1524. shewes that when Andrew Carolstad was still at Wittembergh he was scandalised at some words of Luther who said Christ is in the bread of the Supper tantus quantus in cruce pependisset so bigg as he did hang up on the cross and that this was an occasion of alienation of their minds We have seen other causes of their schisme On August 22. Luther preached at Jena against the fanaticall spirits of Anabaptists pretending revelations and at that time he said Of the same Spirit are the breakers of images and Sacramentaries Carolstad was present and took these words as spoken against him because he had noted and challenged Luther upon these former words After Sermon they meet in an Inn and in end Luther provoketh Carolstad to writ concerning that question of the Supper and so began that Sacramentary strife Luther hath written of that Conference at Jena one way Scultetus saith falsly and Martin Rheinhard preacher at Jena at that time hath writen of it another way Within two dayes Luther went to Orlamund where Carolstad was preacher at that time but he would not speak with Carolstad yet some of his hearers disputed with Luther and did maintain that what they had done in breaking down images was warranted by the word of God so that Luther went away being almost ashamed Not long after by the means of Luther and at command of John Frederik Duke of Saxony Carolstad was exiled out of Thuringia and so was Rheinhard who had written the Conferences at Jena and Orlamund Carolstad wrot Letters unto Orlamund these were read in a publick meeting and all the people did weep at the reading of them the subscription of the two Letters was this Andrew bodeynstein neither heard nor convicted yet exiled by Luther Bodenstein was his fathers sirname When Luther heares of this subscription he writes to Amsdorfius saying you see how I which should have been a Martyr am come so far to make martyres you can scarcely believe how largely this doctrine of Carolstad concerning the Sacrament hath spread Carolstad went to Basile and there he converseth with the Anabaptists only and set forth sixe little books concerning the Lords Supper Upon which occasion Erasmus wrote unto Henry Stromer 4 id Decembr saying Carolstad hath been here and scarcely did visite Oecolampade he hath set forth sixe little books the printers were imprisoned on the third day after at the command of the Magistrate especially because as I heare he teaches that in the sacrament the very body of Christ is not None can endure this for the vulgare sort are offended that God is taken from them as if God were in no place unless he be under that signe and the learned are moved by the words of holy Scripture and decrees of the Church This business will breed a huge tragedy when we have too many tragedies So far he The sum of Carolstad's doctrin concerning the Supper is The body of Christ neither is nor can bee eaten with the mouth but there is a celebration of the remembrance of his body broken for us and of his blood shed for us So he acknowledges a figurative speach in the words of institution and the word This he expoundes not of the bread but of the body as if the meaning must bee Take eat this bread in remembrance of mee for here is the body that was given for you He addeth there must be a trope necessarily lest we be forced to maintaine that the bread was crucified for us and that the Scripture commandeth us to eat his flesh which is false and that flesh profiteth which is also false and that his body is given and broken for us in the use of the Supper which is also false In the book which he called Of the un-Christian abuse of the bread and cup of the Lord he pleadeth against their errour which bid men seek remission of sin in the sacrament and he asserts that the Sacrament should be often celebrat to declare the Lords death and the annunciation of his death to flow from the remembrance of Christ and this remembrance to flow from the discerning of his broken body and shed blood and that the body is discerned and not the bread or the sacrament when we distinguish his body and blood from other bodies and bloods and that we then discern the body and blood of Christ when we consider that his body was broken for us and his blood was shed for us they who consider not these things are guilty of the body of the Lord even as the wicked men which killed him because such do eat of the bread of the Lord and drink of his cup Therefore a man should examin himself to wit whether he thinkes rightly upon the death of Christ and whether he be such as Christ would have him to bee He denieth also that the sacrament can be called an earnest or pledge of redemption by Christ because what is proper unto Christ and his Spirit should not be attributed unto the bread and wine and the Scripture saith not that consciences are quieted by the bread and wine but rather the Apostle commandeth that a man should first examin himself and then eat of that bread which examination were superfluous if one were made more sure of the remission of his sin by the Supper The Senate of Zurik were offended at the newness of this doctrine and therefore had forbidden the selling of these books But both Zuinglius and Oecolampade had spoken of a trope in the words of institution long before they knew how to make it cleare and thereupon Zuinglius in a Sermon exhorts the Magistrat to let the books pass and be read that so the victory of truth may be the more ingenuous and he said Carolstad was lyke unto a souldier which hath arms and a good mind to fight but hath not skill of arms and puts his helmet on his shoulder and takes his brestplate as a buckler in his hand .... so Carolstad is sensible of the truth but because he knowes not throughly the proper nature of tropes hee disposeth and places the words not in a right ordet Likewise Oecomlapade wrote unto severall friends
that they would not judge amisse of Carolstad for albeit he had not attained what he would yet in the substance of the matter he hath not erred much And albeit the Anabaptists knew what difference was between Zuinglius and Carolstad in this particulare yet they follow Carolstade and spread his books far and wide After the divulging of these books Zuinglius wrote unto Matt. Alber Pastor at Reutlinga saying Hitherto we have erred from the But or mark neither Leo Juda nor other brethren nor I do altogether disallow the judgement of Carolstad but many are offended at the obscurity of his words and his immoderat scoffs especially our Tigurines because he hath a little departed from the way wherein he should have walked And then he teaches that to eat the body of Christ is no other but to believe that Christs body was broken and died for us and he proves this from John VI. where it is written of Spirituall eating whereof the signe is in the sacrament 2. from the words of the institution where he expounds Is by Signifieth as the following words do evince Do this in remembrance of me 3. from the words of Luke This is the new Testament in my blood therefore it is not the very blood c. Likewise the Diuines at Strawsburg to wit Wolfgang Capito in October and Mart. Bucer with whom all the other Ministers did subscribe in December of the same yeare did by their published papers exhort all men to leave strife and think upon the right use of the holy Supper that is as Bucerspeakes we should eat the bread drink the wine and then come to that which is spirituall the remembrance of Christs death for we should so eat the bread and drink the wine that we remember how Christs body blood was once offered for us and so we eat his flesh and drink his blood spiritually Luther was vexed with the successe of Carolstad's doctrin and in wrath writes in the same December unto Amsdorf saying We have no other cause but to be humbled for Carolstad's venom spreades very wide and unto his opinion is joined Zuinglius of Zurik Leo Judaeus and many others affirming constantly that in the sacrament is only bread as in the market c. The next year this contest grew hoter betwixt Luther and Jo. Bugenhagius in Pomer on the one side and Zuinglius and Oecolampade on the other In a third piece which Zuinglius wrote in October answering to Bugenhagius he proves that his doctrin was not new as the other had called it but the very mind of Christ of the Apostles and the Fathers and that they have not expounded the tropes albeit they have spoken with tropes and he professeth he knew there is a trope in the words of the institution but he knew not in what word the trope is untill he had read an epistle of a Batavian teaching that the words of Christ The flesh profiteth nothing speak not of a carnall understanding because the text presseth another thing and who will say that The flesh profiteth he makes two wayes of salvation c. The same Abr. Schultet testifieth that when Carolstade saw the books of Zuinglius and Oecolampade he forsook his interpretation of the particle This. Afterwards more oile was added unto this flamme when Brentius heard of the Ubiquity which Faber Stapulensis had imagined I do not intend to handle controversies but of this purpose for clearing the history I add two passages one from Ab. Schultet Annal ad An. 1525 Oecolampad at Basile with his Collegues teaches the same with Zuinglius when it was reported that he was a Carolstadian his friends did entreat him to declare his mind concerning the Sacrament and the same year he publishes a book Of the genuine exposition of the Lord's words THIS IS MY BODY Therein he shewes that orall eating had its beginning from Pe. Lombard or Gratian or if it be more antient from Damascen the later that Lombard in condemning them of heresy who say that Christ useth the same phrase in these words This is my body as Paul had used in these The rock is Christ did condemne all the antient Teachers which were of the same judgement Then he answereth the objection What things are above our capacity men should not search iherefore we should not search into the sacrament And he proves that the sacraments are not of the sort of incomprehensible things seing in the Lords Supper is no miracle nor any thing exceeding mans capacity Thirdly he wipeth-off the calumnies of some preachers who clamorously said that the Gospell was denied and Christ's God head and all Christianity was overthrown by them who deny orall eating of Christs flesh and he affirmes that the Holy Ghost hath spoken in such a way lest any take occasion of errour and he would have some passages a little darkly to the end that some seeing shall not see and knowledge or revelation should be acknowledged to be a gift of Gods Mercy Then he comes to the point and proves the words This is my body to be spoken with the same trope as these of Paul Therock was Christ This is not a strange exposition nor is the phrase seldom used in the Scripture as nothing is more inconvenient than the exposition of the Synusiasts a trope certainly is in the words and many absurdities follow otherwise all the Fathers were for a trope in these words he confirmes the same and refutes the contrary by many reasons according to Scripture The Senate of Basile ask Erasmus his judgement of that book he answereth He had read it and in his judgement it is learnedly and well written and I would say sayd he very Christian if any thing can be called Christian which is contrary unto the decrees of the Church from whose judgement it is dangerous to decline The other passage that I add is in Osiander Cent. 16. Lib. 1. Cap. 36. where speaking of these three Carolstade Zuinglius and Oecolampade he saith The judgement of all these three Divines was the same to wit that Christs body is not given in the holy Supper with the bread and wine but are present above only in the highest heaven and no where els before the last day In after times saith he Caluin did seem to reject their expositions but indeed was of the same mind with them for in his agreement with the Divines of Zurik he writtes that the body of Christ is as far distant from us as the heaven is distant from the earth but deceitfully did Calvin teach the same impiety in other smoother words so that he blinded the eyes of many learned and good men and drew them into Zuinglianisme So far he I marke these two that the Reader may see how these do prevaricate or wrangle which have been for consubstantiation they will not understand any thing to be spoken against them and as if blew green and purple were all white because they are not all black so how beit
in this question Carolstade Zuinglius and Calvin were in some partdifferent and all were against consubstantiation both Luther Osiander and these others of that sort will not observe any difference among them in their doctrine But this difference among them gave occasion unto the Papists to insulte against them as also the marriage of Luther with one Catharin à Bora which had been a Nonne Indeed many both the friends and enemies of Luther were offended his friends not simply as if they had condemned marriage but in respect of the time when all Germany almost was red with the blood shed in the wars with the bowrs and especially Saxony was lamenting with many others for the death of the good Duke and Electour Frederik And his enemies wrote bitterly yea and impudently against him alleadging among other things that within few dayes after his marriage Catharin brought forth a son which was not true But afterwards Luther was much grieved when he heard that this friends were offended and especially that his enemies took occasion to raile against his doctrine for respect to his marriage in so much that as Melanchton writes to Camerarius he had need to be conforted Light dawneth in France An. 1523. XX. The Gospel began to be openly preached in France at Gratianople in the Dolphinate by Peter Sebeuilla in the year 1523. Zuinglius wrote as in epist Oecolamp Zuin. lib. 4. exhorting him to lift up his voice lyke a trumpet and sound forth the Gospell in France invitis omnibus puppis papis Who shall not make him ready for the battel saith he the prophet saith Where the Lion roareth who will not feare When Christ thundereth by his servants which of his enemies will not be afraid yea certainly fear hath overtaken them in all their tents they are so amazed and perplexed that they know not what course to take for if they begin ro kill the flock of Christ by their deluded Princes they fear that in so doing a door be opened to fall that way upon themselves But if they attempt to resist by Scripture their consciences tell them how they are guilty in wresting it and therefore they are cold and faint Why then fall we not on these cowards when we have the only and safe enough buckler of Gods worde He will beat down Antichrist with the breath of his mouth Christ is on our side who shall be against us albeit we are but lyke the vessell of Samos yet none can break us so long as God is with us and He will be with us according to the certain promise of his word where he hath promised to be with us untill the world's end and hath commanded us to fear nothing when we shall be brought before Kings or Princes for his sake for he will give wisdom and utterance which all the adversaries shall not be able to resist Why then do we linger Victory is at hand why will we not reap it ..... thou must wrestle not only with Antichrist but whith all the world if thou will advance into heaven these only can come thither who are careless of earthly things Therefore first of all thou must deny thyself and dy dayly but thou canst not do so by thyself therefore flye to the only mercy of God and begg of him that he would direct thy waies c. At the same time in Melda about ten myls from Paris was Bishop William Brissonnet he was a lover of truth and light he passeth by the Monks and sought learned men to teach the people so from Paris he calleth Jac. Faber William Fatell Arnold Gerard red they did teach the people with chearefull liveliness But the Bishops courage was soon abaited by terrible menaces of the Sorbonists Nevertheless religion was planted in the hearts of many and by the wondrous Counsell of God from the persecution of that one Church many Churches through France were planted for both the Teachers and hearers were spread abroad On May 20. An. 1525. Pope Clement wrote unto the Parlament of Paris the King was in Spaine shewing that he understood by Letters from Aloisia the Queen mother how the seeds of wicked heresies were beginning to spread through France and they had providently and prudently chosen some men to suppresse the fighters against the old religion and he by his authority approves them that were chosen for that effect for now all men should be diligent to preserve the common salvation when the malice of Satan and the rage of his souldiers have stirred such a broile seing this madness intendeth not only to confound religion but all principality nobility lawes and order ..... It was very acceptable unto him what they had done and he exhorts them to continue with the like courage c. The King was advertised by his Sister Margarit that they had driven Ja. Faber out of Erance he wrote unto the Parliament giving him a large approbation for learning and godliness as knowing that the man was admired even by the Spaniards and Italians therefore he willeth that they surcease from all action against him untill new advertisement XXI The wars of the Bowres in Germany was a sore hinderance for Insurrection of the Bowres a time unto the Gospell for the Papists in Germany said Those are the frutes of the new doctrin and of Luthers Gospell And Aloisia in France said In Germany is nothing but confusion and no acknowledgement of a Prince And this was the colour of the Popes bitterness in that his Letter A wicked follow had teached the people as Sleidan in Commente shewes more fully that the doctrine of the Pope and of Luther is alike wicked the Pope tieth mens consciences with hard lawes and bonds and Luther hath untied the bonds but hath declined to the other extremity in giving loose reyns nor teaches by the Spirit they may well contemne the Papall Decrees because they conduce not unto salvation and to attain salvation we must eschue all manifest sin as murther adultery blasphemy we must chastize the body with fasting and simple cloaths our countenance must be sad speak little and not have dressed haire This is to beare the cross and to mortify the flesh said he And when his hearers were thus prepared They must forsake the crowd of men and being separated think often of God who he is whether he hath any care of us and would have us to continue in this religion And if he will not give us a signe nevertheless we must continue and be instant in prayer yea and sharpely chide with him as not dealing with us sufficiently for seing the Scripture promiseth that he will give what we aske he doth not righly in not giving a signe unto them which would know him He said This expostulation and wrath is very acceptable unto God because thereby he seeth the inclination fervour of our mind and without doubt when he is entreated this way he will declare himself by some sensible signe and
Pope gives the bishoprick unto Adolph Count of Schavenburg and writes unto the Estates of the Province to accept him and so doth the Emperour The Clergy obey readily but the Civil Estate complain that they are unjustly deprived of their godly Bishop So both had their parties but Herman chuseth to quit the Bishoprick and did renounce it Januarie 20. 1547 and with him Frederik Bishop of Munster was deprived of the Provestry of Bonna and the Count of Stolbergh was deprived of his Deanship because they did cleave unto Herman So the new Bishop restoreth the old errours at Colein Osiand Libr. Cit. Cap. 48 50. XXXVIII So bitter was the malice of the Papists against Luther A Popish lieing tale that in the year 1545. they put forth in print a tale of his death A horrible miracle say they and such as was never heard that God who for ever is to be praised in the fowle death of Martin Luther damned in body and soule shewed for the glory of Christ and confort of the godly When Martin Luther fell sicke say they he craved the body of our Lord Jesus to be communicated to him which having received he died soon after and when he saw his end approach he willed his body to be layd on the altar and to be worshipped with divine honours But God willing at last to make an end of horrible errours by a strange miracle warned the people to cease from the impiety which Luther had begun for when his body was layd in the grave on a sudden such a tumult terrour arose as if the foundation of the earth had bin shaken they which were present at the funerall grew amazed with fear and lifting their eies they saw the holy hoast hanging in the aire wherefore with great devotion they took it and layd it in the holy place when that was done the hellish noise was heard no more The next night a noise and tumult was heard about Luthers grave much lowder than the former and raised all that were in the City out of their sleep trembling and almost half dead for fear In the morning they open the sepulcher where Luther's detestable body was layd and found neither body nor bones nor cloathâ—â— but a stinck of brimstone coming out of the grave c. This merry tale being spread over Italy a copy was brought to Luther and when he read it he writes under these words I Martin Luther by this my hand-writing confesse testify that on March 21. I received this fiction concerning my death as it was full of malice and madnes and I read it with a glad mind and chearfull countenance but deteste the blasphemy whereby a stinkingly is fathered on the Majesty of God As for the rest I can not but rejoice laugh at the Devils malice wherewith he and his rout the Pope and his complices persue mee God convert them from their devilish malice But if this my prayer be for the sin unto death that it can not be heard then God grant they may fill up the measure of their sin and with such lying libels let them delight themselves to the full It 's also remarkable that when Luther heard some to be called Lutheranes and some Zwinglianes he was greatly offended and he entreated that his name be keept in silence and that none be called Lutheran but Christian What is Luther said he the doctrine is not mine nor was I crucified for any the Apostle would not have any Christians called Paulinianes nor Petrinianes whence therefore shall this happen unto mee that the children of Christ should be called by my vile name away with it ô friends away with schismaticall names Tom. 2. edit Witemb fol. 4. In Decemb. An. 1545. he was intreated by the Earls of Mansfield to be arbiter of a controversy Luthers Death between them for respect to their persons and the Province wherein he was born he would not refuse When he was fitting himselfe for this journey he said to Melanthon that he had gone too far in the controversy of the Sacrament Melanthon exhorts him to explain his mind by publishing some book he answered Thereby I may bring a suspicion upon all my doctrine but I will commend it unto God and I request thee to amend by thy watchfulness after my death what I have done amisse John Foxe in Act. Monim from the testimony of Melanthon Alex. Ales Daniel Buren Herbert de Langen c. January 17. he preached his last Sermon at Wittembergh on the 23. day he took journy he was sickly before he came to Isleben yet after some fomentations he recovereth a little and attendeth the business about which he came untill February 17. during this time he preached somtimes and administred the Lords Supper twice That day he dined and supped with his friends and among other discourses he was talking of heaven and said We shall know one another there as Adam knew Eve at the first sight After supper his pain increaseth in his breast he went aside to pray and then went to bed about midmight his pain wakened him out of sleep then perceiving his life at an end he said unto his friends attending him Pray God that he would preserve unto us the doctrine of his Gospell for the Pope and Councel at Trent have grievous things in hand When he had said so he was sleepy but the pain made him complain of a stopping in his breast and then he praied in these words Heavenly father even God and Father of our Lord Jesus Christ and the God of all confort I give thee thanks that thou hast revealed thy Sonne unto mee in whom I have believed whom I have professed loved and preached and whom the Bishop of Rome and the rest of the wicked do persecute and reproach I beseech thee my Lord Jesu Christ receive my poor soul and heavenly Father though I be taken out of this life and shall lay down this my body yet I believe assuredly I shall abide for ever with thee and that none shall be able to pull me out of thy hands After this prayer he repeated the 16. verse of Joh. 3. and the 20. verse of Ps 68 and thrice he said Lord into thy hands I commend my Spirit with tokens of much confort untill as a man falling a sleep by little little he departed this life His body was honourably convoied to Wittembergh and by appointement of the Electour was buried in the Tower-church in the 64 year of his age The next year the Electour was taken captive and when the Emperour came into Witembergh the Spaniards would have taken his body to burn it but the Emperour said Suffer him to rest till the day of resurrection and judgement of all men XXXVIII When the Electour was captive and many of the confoederats The reconciliation of the captive Princes were reconciled unto the Emperour the Electour of Brandeburgh and Duke Maurice did solicite for the Lantgrave Charles was high
Worde and celebration of the Lords Supper according to the first Institution These were all apprehended and carryed in carts into Paris where they received Sentence of death and being sent back 14. of them were burnt in one fire and the rest were whipped and banished These went into sundry Provinces and ceased not to glorify God by preaching the Truth namely Pharonus Manginns Petrus Bonuspanis c. Afterwards this Peter with other twell were burnt at Paris Jo. Fox in Act. mon. When King Francis The persecution is stopped for a time was sick unto death he repented of his cruelty and many write saith Thuan. loc cit that he advised his son Henry to try the injuries done by the Senate of Aignes against those of Piemont and he sent order unto that Senate to apprehend John a Monk and put him to an Assise that man had devised a new kinde of torment to wit he caused the Waldenses put their legs into boots full of seething tallow and in derision asked them If they were ready to ride When the Monk heard of this Mandate he fled into Avenion and within few days he was so tormented with ulcers that he wished death King Henry II. loved not Cardinal Turnon and such cruel persecuters So the Merindolians and other Waldenses gathered again and by advice of the Duke of Guise Aumalius presented unto the King their complaint against the iniquity cruelty of the Senate of Aignes and they did humbly beseech that their cause might be once heard and examined It had some beginning in the great Counsel as they call it but the King brought it to the high Parliament of Paris there the matter was debated publickly fifty dayes with great vehemency by Ja. Auberius for the Waldenses and Peter Robert for Aignes and Dion Riantius the Kings Advocate When the complaint and many cruelties were read all the hearers conceived hope of redress The event was only Guerin Regius Patronus one of the cruellest persecuters and having no favour among the Courtiers was beheaded and Miniers died as is said before Little was done publickly for Religion in France untill the year 1553 then many suffered at Lions and Paris among whom were Martialis Albus and Petrus Scriba who had been sent from Bern in Helvetia to preach the Gospell and before they had done any thing they were taken at Lions and the King would not spare them for the intercession of Bern. Thuan. lib. 12. XLIII Charles Cardinal of Lorrain intending toward Rome would do some thing to gratify the Pope therefore he persuaded the King to Persecution is renewed publish an Act commanding all Presidents to prosecute without any delay all censure of the Church against Lutherans The Senate of Paris answered unto the King that four years before he had caused it to be acted that according to the custom of his Ancestours who were all defenders of the Religion and liberty of the Church the power of life or death for Religion should be reserved unto the King but by this Act he loseth his priviledge and forsakes his servants and subjects and commits their fame goods and persons unto the pleasure of the elergy who by their severity in these years by past had not amended any errours but rather have exasperat the people and therefore it were more reasonable to commande the Bishops and priests to instruct their flocks in the worde of God more diligently either by themselves or by qualified Vicars and in time coming to promote only sufficient Pastours who have no need of Vicars Thuan. lib. 16. In the year 1557. Septemb. 4. a great number assembled in a private house of S. Jacques striet to hear the Worde and receive the Lords Supper in the night because they had not liberty in the day The multitude conveened in the nighour houses with weapons and stones to throw at these people in their outcoming they who came forth first were killed with stones and others taking courage upon necessity drew their swords and came forth all save to one saith Thuan. lib. 19. The author of the French Commentaries lib. 1. writs that the believers seeing that they were compassed on every side by the furious multitude had small hope to escape but some finding a way made open through a gate which was a singulare providence for the savety of many after they had returned to their prayers escaped by flight withour harm even as if God himself had gone before them Both these authors say that the women and weaker people about the number of 120 were taken by the Inquisitor saith Thuan and the other saith by the Magistrate and hurried into prisons and then burnt among whom were Nic. Clivius a Schoolmaster in Paris in the 60 year of his age Taurin Gravella in Senatu Patronus Nic. Cevius a Physicion and some Noble women Diverse reports were spread of this assembling the Monks preached that the Lutherans meet in the night without any light to fulfill their lusts the mother spared not to ly with her sone ..... their cloaths were found with the marks of such filthiness they killed their infants c. These things were reported unto the King but uncertainly yet none durst contradict them lest he were challenged to be of the same sect Thuan. Ibid. and the mindes of many did boile against them so that he was called the best man who could devise the means of their destruction The Protestants wrote an Apology shewing the falshood of those calumnies even as the like were imputed unto the antient Christians as is clear by undoubted testimonies and histories to the end Kings and Princes may be moved to hate them and now these are published by enemies of the Trueth to the end they may enjoy other mens goods which they have catched wickedly and therefore they humbly pray that the King would be pleased to try their cause c. French Commen lib. 1. They found means to lay this book in the Kings bedchamber and so be brought into his hands Antonius Demochares an Inquisitor and Ro. Cevalis Bishop of Aurincae wrote an answer unto this Apology but none durst reply because the Kings ears were so solde unto the impudent accusations of the Bishops and Cardinals and he sent the President Julianensis commanding all hereticks or Waldenses as they called them to submit themselves unto the Bishop of Rome in all points of Religion or to want lands and lifes The Reformed with humble answers appeased the minds of The Commissioners Osiand epitom hist cent 16. lib. 3. c. 26. The Princes of Germany and the Swisers sent unto King Henry entreating for those miserable men professing the same Religion with them In the mean while Philip King of Spain was entred into Picardy and had taken Sanquintin and other places so that Henry had need of aid from these Intereessors and did bear with the slackness of his Comissioners Thuan. loc cit In the same year it was ordained by King Henry that there should be
and they come into the hall but he turnes his back upon his guests and eates all himself giving them no part even so do yee Olip Thou deniest the sacrament of the altar to be the body of Christ really in flesh and blood Mill. The Scripture is not understood carnally but spiritually and your Masse is wrong for Christ was once offered on the cross for mans sin and will never be offered again for at that time he put an end to all sacrifices Oliph Thou denyest the office of a Bishop Mill. I affirm they whom yee call Bishops do not Bishops works nor exercise the office of Bishops but live after their sensuall pleasures taking no care for Christs flock nor regarding His word Oliph Thou speakest against pilgrimage and callest it pilgrimage to whoordom Mill. I say pilgrimage is not commanded in Scriptures and there is no greater whoordom in any place than at your pilgrimages except it be in the common brothels Olip Thou preachest privatly in houses and somtimes in the fields Mill. yea man and upon the sea too when I was sailing Olip If thou will not recant thy opinions I will pronounce sentence against thee Mill I know I must die once therefore as Christ said to Judas Quod facis fac cito yee shall know that I will not recant the trueth I am corn and not chaff I will neither be blown away with the wind nor burst with the flaile but will abide both Then he was condemned of heresy and was kept two dayes because the Bishop could not find a Judge to condemne him to death The Bish. sent for Patrick Lermond of Dairsie Provost of the city and willed him to condemne him as being now condemned of heresy The Provost answered I will do any thing at your Lordships command that belongs to my office according to justice but I will not medle with the innocent servants of God and preachers The Bishop said Provost you are Bailive of my Regality and ought to judge all such as transgresse within my bounds He answered Yes and if your Lo. please I will take him and give him a faire assise of temporall men who perhaps will absolve him I am conteâ—t said the Bishop make mee quite of him any way you please But some said unto the Provost It is dangerous to absolve a man who is already by the clergy condemned of heresy wherefore the Provost desired â—im to advise till the morne and ere then he went out of the town Wherefore the Bishop sought this man and that to be Judge and at last set Alexander Somervail one of his domestick servants to supply the place of a Judge for the time and he condemned him to the fire and because noâ—e in the town would sell ropes for that use the ropes of the Bishops pavilion were taken When they brought him nigh the fire they said unto him in derision Recant He answered I marvell at your rage yee hypocrites who so cruelly do persecute the servants of God as for mee I am 82 years old and can not live long by course of nature but an hundred better than I shall arise out of the ashes of my bones which shall scatter the proud pack of you hypocrites and persecuters of God's servants and who of you thinkes yourself worthyest shall not dy so honest a death as I dy now I trust in God I shall be the last that shall suffer death in this Land for this cause Out of a manuscript History writen by Lindsay in the Bibliothek of the Colledge of Edinburgh Oliphant commandeth him to go unto the stake Mill said I will not go unless thou put mee up with thy hand for by the law of God I am forbidden to put hand in myself but will thou putto thy hand and thou shall see mee go up gladly Oliphant put him foreward and he went with a chearfull countenance saying Introibo ad aâ—tare dei then he craved liberty to speak unto the people Oliphant said You have spoken too much and the Bishops are offended with so long delay Some youths standing-by willed him to speak and accursed the Bishops and all the executioners He first prayed and spake unto the people to this purpose Deare friends the cause why I suffer tooday is not for any crime layd to my charge I acknowledge myself a miserable sinner before God but I suffer for the defence of the truth of Jesus Christ set forth in the old and new Testaments for which as many Martyres have offred their lives most gladly being assured after their death to enjoy endless felicity so this day I praise God that he hath called mee of his mercy among others his servants to seal up his truth with my life which as I have received of him so willingly I offer it to his glory And as yee would escape eternall death be no more deluded with the lies of the priests monks friers Priors Abbots Bishops and others of the sect of Antichrist but depend only upon Jesus Christ and his mercy that yee may be delivered from condemnation The people made great lamentation and were exceedingly moved with his words When the fire was kindled he cried Lord have mercy on mee pray good people while ther is time And thus he departed shewing a wonderfull courage His death was the very death of Popery in this realme for the minds of men were so greatly enflamed that resolving openly to professe the truth â—hey did bind themselves by promise aâ—d subscription of oaths if any shall be called into question for Religion hereafter they shall take arms and joyn in defense of their brethren against the tyrannous and persecuting Bishops VII Immediately some Noble men and Barons did present unto the A supplication unto the Queen Regent Queen Regent this supplication the copy whereof I found in fair write as sundriâ—e other papers concerning these times among the papers of John erskiâ— Superintendent in the hands of his great grand-child Alexander enskin of Dun with this Inscription The subiects of this reaâ—m of Scot and wish unto the most Excellent Princess Mary Queen dovrier and Regent all feâ—icity Most Noble Princess It is not unknown unto your Maiesty our ardâ—ent desire to see the name of God glorified in this our native Countrie and wee have often made humble suit unto your Grace to have your good will and protection to live quietly in free conscience without oppression of tyrany according to the will of our God made manifest to us in his holy Scriptures And because some men which most minustly have entred themselves by title and name as Ministers of Gods Kirk are conspired together against the Lord and his anointed to put down his name and honour and to maintain most odious abominations wee have forsaken them and their detestable ministry knowing them to be accursed of God And according to the Scripture wee have received such Ministers as with humble mindes submit themselves their doctrine and ministry unto the word of
what they were doing in Scotland sent unto Queen Elisabet requiring to bring back her Forces and he would render Calais which was taken in her sisters time The Queen answereth That fisher town is not to be weighed with the hazard of Britanne Then the Kings Counsellers were desirous of peace but thought it disgracefull to treat with his subjects Wherefore he entreats the Queen to mediate a peace so the English Secretary and a Doctour Wotton Dean of Canterburry were sent with the French Ambassadours into Scotland While these were upon Queen Regent dieth their journy the Queen Regent dieth through displeasure and sicknes in the castle of Edinburgh Juny 10 An. 1560. Before her death she desired to speak with the Duke the Earls of Argile Glencairn Marshall and Lord James unto them she bemoaned the troubls of the realm and entreated them to study peace and to perform these particulars that were lately written in that Letter unto her then bursting forth into tears she asked pardon of them all and disposing herself for another world she sent for John willock the Preacher of the town and conferring with him a pretty space she professed that she did trust to be saved by the death and merites of Jesus Christ only Shortly after her death truce was made for hearing the Ambassadours and peace was concluded at Edinburg among other articles the 8th was that the King nor Queen shall depute no strangers in the administration of Civil and common Justice nor bestow the publick Offices upon any but born subjects of the realm 9. that a Parliament shall be held in the month of August next for which a commission shall be sent and it shall be as lawfull in all respects as if it had been ordained by expresse command of their Majesties providing all tumults of warre be discharged and they who ought by their places to be present may come without fear So on July 16. both Frenches and Englishes did return home and a solemne thankesgiving that day was in the Church of S. Giles by the Lords and others professing true Religion XI In the midst of these broyls the Counsell did nor forget the condition of the Church and as it is said expressely in the beginning of the first The Reformation goethon book of Discipline on the 29 day of Aprile in that year 1660. they gave Order unto the Ministers to conveen and draw up in writing and in a book a common order for reformation and uniformity to be observed in the discipline and policy of the Church This they did as they could for the time before the 20 day of May but it was not allowed by the Counsell untill January 17. following After the solemn thankesgiving in July the Commissioners of Borroughs with some Nobles and Barons were appointed The first plantation of Ministers and Superintendents to see the equall distribution of Ministers as the most part shall think expedient so one was appointed unto every chief burgh and City they appointed five whom they called Superintendents What was their office appeares by the first book of Discipline wherein it is written thus Wee consider that if the Ministers whom God hath endowed with his singular graces among us should be appointed to severall places there to make their continuall residence that then the greatest part of the realm should be destitute of all doctrine which should be not only the occasion of great murmur but also be dangerous to the salvation of many and therefore wee have thought it a thing expedient at this time that from the whole number of godly and learned men now presently in this realm be selected ten or twelve for in so many Provinces we have divided the whole to whom charge and commandement should be given to plant and erect Kirks to set order and appoint Ministers as the former prescribes to the countries that shal be appointed to their care where none are now And by their means your love and common care over all inhabitants of this realm to whom you are equally debtors shall evidently appear as also the simple ignorant who perchance have never heard Iesus Christ truly preached shall come to some knowledge by the which many that are dead in superstition and ignorance shall attain to some feeling of godliness by the which they shall be provoked to seek farther knowledge of God and his true Religion and worship where by the contrary if they shall be neglected then shall they not only grudge but also seek the means where by they may continue in their blindnes or return to their accustomed idolatry and therefore we desire nothing more earnestly than that Christ Jesus be once vniversally preached throughout this realm which shall not suddenly bee unless that by you men be appointed and compelled faithfully to travell in such Provinces as to them shal be assigned Here they designe the boundes for ten Superintendents and then it is added These men must not be suffered to live as your idle Bishops have done heretofore neither must they remain where they gladly would but they must be preachers themselves and such as may not make long residence in any place till their Kirks be planted and provided of Ministers or at least of Readers Charge must be given to them that they remain in no place above twenty dayes in their visitation till they have passed through their whole bounds They must preach thrice at the least every week and when they return to their principall Town and residence they must be exercised likewise in preaching and edification of the Kirk and yet they must not be suffered to continue there so long that they may seem to neglect their other Kirks but after they have remained in their chief town three or four months at most they shal be compelled unless by sicknes they be retained to re-enter in visitation In which they shall not only preach but also examine the life deligence and behaviour of the Ministers as also the order of their kirks and manners of the people They must further consider how the poor be provided how the youth be instructed They must admonish where admonition needeth and redresse such things as by good counsell they may appease And finally they must note such crimes as be hainous that by censure of the Kirk the same may be corrected If the Superintendent be found negligent in any the chief points of his office and specially if he be negligent in preaching of the word and visitation of the kirks or if he be conuicted of such crimes as in common ministers are damned he must be deposed without respect of his person or office Though Bishop Spotswood professe to set down all the book of Discipline yet of all this that I have written he hath but foure lines but he omits not the bounds of each Superintendent Then after the manner of the election of the Superintendent it followes in the book thus the Superintendent being elected and appointed unto his
Lions at Roan Diep Meausia Orleans and other parts within one month 30000 Thuan Li. ciâ— and in that year above 100000 Protestants were massacred Th. Rogers in the preface of The Catholick doctrine Not only were the Protestants murdered that way but many others for privat malice or avarice of the executioners Some of the Governors refused to obey that command as Claudius Count de Tende when he had read it said He would obey the former edict but he doubted that this other was only coloured with the Kings name Therefore at the Kings command he was poisoned at Avenion within few dayes Mons Sautheram Governor of Auvergne refused saying He was the Kings Lieutenant for execution of justice and not to be a hang-man Additions to the 10 book of French Commen Great mirth and processions were at Rome when the Pope heard of those massacres By the Kings commande horsemen were dispatched into all parts that no Governor be absent from his charge and to watche and warde diligently and to search narrowly all the assemblies of the Reformed and to punish them without exception In all parts of the realm they were apprehended who keept their houses upon trust of the Kings protection many were murdered and all almost were robbed as if they had been vanquish'd enemies so that nothing seemed to remain unto them but utter confusion On the 10 day of September Charles sent for the Prince of Condee and willed him to choose one of three either Masse or death or perpetual prison He answered He would never choose the first and he left the other two unto the Kings pleasure Thuan. lib. 53. Before he obtained liberty he was induced to subscribe that abjuration whereof a copy is in the 10 Book of the French Comment So did Henry King of Navarsway with the times These two easily without petitioning received pardon from Pope Gregory XIII by intercession of King Charles In the dayes of the late Queen of Navar had been an assembly in Bearn and by free consent of the States the Masse was discharged throughout all that realm but then in the year 1572 October 15 king Henry published a contrary edict forbidding the Reformed Religion and he sent Mons Grammount granting leave unto the Reformed to sell their lands within a year and then remove or to conform themselves The people were not moved by these Letters and said These letters were extorted from the king in his captivity Thuan-ibi Nevertheless those examples moved many who were thought to love the Religion to profess the contrary The cities Rochell Montauban Sanser Anduz and other towns in Vivaretz and Sevenatz continued constant but it seemed unto many of themselves great folly joyned with madness after so great overthrow of all the Nobility and so many others to think upon any defence when scarce any Noble man durst owne the Religion and not a few said It is not lawfull that subjects should bear arms against their king albeit he be wicked as it had appeared by the success â—n a word all of them were uncertain what to do and inevitable destruction seemed to be brought on the Church in France the chief men were gone they had no help from Germany nor England as before yet the helping hand of God appeared in due time French Comment lib. 11. The king sent Noble men unto those Cities commanding them to receive garrisons and a Lieutenant They were all perplexed on both sides death seemed to be at hand they were resolved to yeeld but fear made theâ— to delay The citizens of Castre received a garrison upon trust of the kings promise they were all put to the edge of the sword with no less cruelty then others before Rochell was ready to have given obedience but when they were informed of that false cruelty or cruell deceit they refused to render and so began the fourth warrs in France with the seege of Rochell and other parts were invaded with hudge violence It was the Divine providence that the Nobility failing he alone might be known the author of the work The particulars are described in the book last mentioned and would go beyond my purpose to repeat them I will only touch the seege of Rochell and the end of those warres The seege continued seven months in it two things are very remarkable first notwithstanding all the Ordinance and battering picces that were discharged against them to the number of 6000. shot only 25. Rochellers were slain and how many of the beseegers were slain it is uncertain but it may be coniectured that 132. Commanders were killed of whom the chief was Claude Duke d' Aumale uncle of the Duke of Guise March 3. 1573. The greatest assaults were seven The other remarkable thing is the poorest sort of the town began to want bread and a new sort of supply was furnished unto them to wit every day in the river they had plenty of fishes Surdones which they had never seen before and the same day that the seege was raised those wereseen no more So both rich and poor had plenty within and the Kings Army without was grieved with famine Wherefore Charles sent word unto his Brother Henry commanding him either to take-in the town instantly if it be possible or to leave it in Aprile He continued two months longer untill word was brought that he was chosen king of Poland In the mean while Sanserre suffered a hard seege that parents did eat their own little ones A general peace was proclamed and liberty of Religion was granted in July An. 1573. Thuan. Lib. 54. The edict of pacification was conceived in generall terms without naming any city those of Nismes and Languedoc took exception at that thereupon all the Protestant towns wrote unto the Duke of Aniow giving him thanks for the peace and beseeching him to procure unto them leave to assemble in a fit place to the end they may know the particulares of the pacification in convenient time and that he would grant them his Letters patent for their assurance Then many conveened from all parts of the realm as the time would suffer and so they provided for themselves Fre. Commen Lib. 12. The next year Charles died in that book it is written of his death thus Certain it is that he died of a bloody flixe and it is reported for truth by the greater part that the blood is hued out of sundry parts of his body and in his bed he could have litle rest but horribly blasphemed the name of God which he was wont to do even from his childhood Thuan Lib. 57. witnesseth of his unrest and affrighments in the night and that heendeavoured to setle it by musick And because it was suspected that he had been poisoned to the end he might vomit the blood with the more ease he was bolstered up with pillowes that his feet lay higher then his head Another hath comprised the cause and manner of his death in those verses Naribus ore oculis atque auribus
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